Podcasts about Persians

Morning: Daniel 5–6 Daniel 5–6 (Listen) The Handwriting on the Wall 5 King Belshazzar made a great feast for a thousand of his lords and drank wine in front of the thousand. 2 Belshazzar, when he tasted the wine, commanded that the vessels of gold and of silver that Nebuchadnezzar his father1 had taken out of the temple in Jerusalem be brought, that the king and his lords, his wives, and his concubines might drink from them. 3 Then they brought in the golden vessels that had been taken out of the temple, the house of God in Jerusalem, and the king and his lords, his wives, and his concubines drank from them. 4 They drank wine and praised the gods of gold and silver, bronze, iron, wood, and stone. 5 Immediately the fingers of a human hand appeared and wrote on the plaster of the wall of the king's palace, opposite the lampstand. And the king saw the hand as it wrote. 6 Then the king's color changed, and his thoughts alarmed him; his limbs gave way, and his knees knocked together. 7 The king called loudly to bring in the enchanters, the Chaldeans, and the astrologers. The king declared2 to the wise men of Babylon, “Whoever reads this writing, and shows me its interpretation, shall be clothed with purple and have a chain of gold around his neck and shall be the third ruler in the kingdom.” 8 Then all the king's wise men came in, but they could not read the writing or make known to the king the interpretation. 9 Then King Belshazzar was greatly alarmed, and his color changed, and his lords were perplexed. 10 The queen,3 because of the words of the king and his lords, came into the banqueting hall, and the queen declared, “O king, live forever! Let not your thoughts alarm you or your color change. 11 There is a man in your kingdom in whom is the spirit of the holy gods.4 In the days of your father, light and understanding and wisdom like the wisdom of the gods were found in him, and King Nebuchadnezzar, your father—your father the king—made him chief of the magicians, enchanters, Chaldeans, and astrologers, 12 because an excellent spirit, knowledge, and understanding to interpret dreams, explain riddles, and solve problems were found in this Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will show the interpretation.” Daniel Interprets the Handwriting 13 Then Daniel was brought in before the king. The king answered and said to Daniel, “You are that Daniel, one of the exiles of Judah, whom the king my father brought from Judah. 14 I have heard of you that the spirit of the gods5 is in you, and that light and understanding and excellent wisdom are found in you. 15 Now the wise men, the enchanters, have been brought in before me to read this writing and make known to me its interpretation, but they could not show the interpretation of the matter. 16 But I have heard that you can give interpretations and solve problems. Now if you can read the writing and make known to me its interpretation, you shall be clothed with purple and have a chain of gold around your neck and shall be the third ruler in the kingdom.” 17 Then Daniel answered and said before the king, “Let your gifts be for yourself, and give your rewards to another. Nevertheless, I will read the writing to the king and make known to him the interpretation. 18 O king, the Most High God gave Nebuchadnezzar your father kingship and greatness and glory and majesty. 19 And because of the greatness that he gave him, all peoples, nations, and languages trembled and feared before him. Whom he would, he killed, and whom he would, he kept alive; whom he would, he raised up, and whom he would, he humbled. 20 But when his heart was lifted up and his spirit was hardened so that he dealt proudly, he was brought down from his kingly throne, and his glory was taken from him. 21 He was driven from among the children of mankind, and his mind was made like that of a beast, and his dwelling was with the wild donkeys. He was fed grass like an ox, and his body was wet with the dew of heaven, until he knew that the Most High God rules the kingdom of mankind and sets over it whom he will. 22 And you his son,6 Belshazzar, have not humbled your heart, though you knew all this, 23 but you have lifted up yourself against the Lord of heaven. And the vessels of his house have been brought in before you, and you and your lords, your wives, and your concubines have drunk wine from them. And you have praised the gods of silver and gold, of bronze, iron, wood, and stone, which do not see or hear or know, but the God in whose hand is your breath, and whose are all your ways, you have not honored. 24 “Then from his presence the hand was sent, and this writing was inscribed. 25 And this is the writing that was inscribed: MENE, MENE, TEKEL, and PARSIN. 26 This is the interpretation of the matter: MENE, God has numbered7 the days of your kingdom and brought it to an end; 27 TEKEL, you have been weighed8 in the balances and found wanting; 28 PERES, your kingdom is divided and given to the Medes and Persians.”9 29 Then Belshazzar gave the command, and Daniel was clothed with purple, a chain of gold was put around his neck, and a proclamation was made about him, that he should be the third ruler in the kingdom. 30 That very night Belshazzar the Chaldean king was killed. 31 10 And Darius the Mede received the kingdom, being about sixty-two years old. Daniel and the Lions' Den 6 It pleased Darius to set over the kingdom 120 satraps, to be throughout the whole kingdom; 2 and over them three high officials, of whom Daniel was one, to whom these satraps should give account, so that the king might suffer no loss. 3 Then this Daniel became distinguished above all the other high officials and satraps, because an excellent spirit was in him. And the king planned to set him over the whole kingdom. 4 Then the high officials and the satraps sought to find a ground for complaint against Daniel with regard to the kingdom, but they could find no ground for complaint or any fault, because he was faithful, and no error or fault was found in him. 5 Then these men said, “We shall not find any ground for complaint against this Daniel unless we find it in connection with the law of his God.” 6 Then these high officials and satraps came by agreement11 to the king and said to him, “O King Darius, live forever! 7 All the high officials of the kingdom, the prefects and the satraps, the counselors and the governors are agreed that the king should establish an ordinance and enforce an injunction, that whoever makes petition to any god or man for thirty days, except to you, O king, shall be cast into the den of lions. 8 Now, O king, establish the injunction and sign the document, so that it cannot be changed, according to the law of the Medes and the Persians, which cannot be revoked.” 9 Therefore King Darius signed the document and injunction. 10 When Daniel knew that the document had been signed, he went to his house where he had windows in his upper chamber open toward Jerusalem. He got down on his knees three times a day and prayed and gave thanks before his God, as he had done previously. 11 Then these men came by agreement and found Daniel making petition and plea before his God. 12 Then they came near and said before the king, concerning the injunction, “O king! Did you not sign an injunction, that anyone who makes petition to any god or man within thirty days except to you, O king, shall be cast into the den of lions?” The king answered and said, “The thing stands fast, according to the law of the Medes and Persians, which cannot be revoked.” 13 Then they answered and said before the king, “Daniel, who is one of the exiles from Judah, pays no attention to you, O king, or the injunction you have signed, but makes his petition three times a day.” 14 Then the king, when he heard these words, was much distressed and set his mind to deliver Daniel. And he labored till the sun went down to rescue him. 15 Then these men came by agreement to the king and said to the king, “Know, O king, that it is a law of the Medes and Persians that no injunction or ordinance that the king establishes can be changed.” 16 Then the king commanded, and Daniel was brought and cast into the den of lions. The king declared12 to Daniel, “May your God, whom you serve continually, deliver you!” 17 And a stone was brought and laid on the mouth of the den, and the king sealed it with his own signet and with the signet of his lords, that nothing might be changed concerning Daniel. 18 Then the king went to his palace and spent the night fasting; no diversions were brought to him, and sleep fled from him. 19 Then, at break of day, the king arose and went in haste to the den of lions. 20 As he came near to the den where Daniel was, he cried out in a tone of anguish. The king declared to Daniel, “O Daniel, servant of the living God, has your God, whom you serve continually, been able to deliver you from the lions?” 21 Then Daniel said to the king, “O king, live forever! 22 My God sent his angel and shut the lions' mouths, and they have not harmed me, because I was found blameless before him; and also before you, O king, I have done no harm.” 23 Then the king was exceedingly glad, and commanded that Daniel be taken up out of the den. So Daniel was taken up out of the den, and no kind of harm was found on him, because he had trusted in his God. 24 And the king commanded, and those men who had maliciously accused Daniel were brought and cast into the den of lions—they, their children, and their wives. And before they reached the bottom of the den, the lions overpowered them and broke all their bones in pieces. 25 Then King Darius wrote to all the peoples, nations, and languages that dwell in all the earth: “Peace be multiplied to you. 26 I make a decree, that in all my royal dominion people are to tremble and fear before the God of Daniel,   for he is the living God,    enduring forever;  his kingdom shall never be destroyed,    and his dominion shall be to the end.27   He delivers and rescues;    he works signs and wonders    in heaven and on earth,  he who has saved Daniel    from the power of the lions.” 28 So this Daniel prospered during the reign of Darius and the reign of Cyrus the Persian. Footnotes [1] 5:2 Or predecessor; also verses 11, 13, 18 [2] 5:7 Aramaic answered and said; also verse 10 [3] 5:10 Or queen mother; twice in this verse [4] 5:11 Or Spirit of the holy God [5] 5:14 Or Spirit of God [6] 5:22 Or successor [7] 5:26 Mene sounds like the Aramaic for numbered [8] 5:27 Tekel sounds like the Aramaic for weighed [9] 5:28 Peres (the singular of Parsin) sounds like the Aramaic for divided and for Persia [10] 5:31 Ch 6:1 in Aramaic [11] 6:6 Or came thronging; also verses 11, 15 [12] 6:16 Aramaic answered and said; also verse 20 (ESV) Evening: 1 John 4 1 John 4 (Listen) Test the Spirits 4 Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. 2 By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, 3 and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already. 4 Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world. 5 They are from the world; therefore they speak from the world, and the world listens to them. 6 We are from God. Whoever knows God listens to us; whoever is not from God does not listen to us. By this we know the Spirit of truth and the spirit of error. God Is Love 7 Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. 8 Anyone who does not love does not know God, because God is love. 9 In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. 10 In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. 11 Beloved, if God so loved us, we also ought to love one another. 12 No one has ever seen God; if we love one another, God abides in us and his love is perfected in us. 13 By this we know that we abide in him and he in us, because he has given us of his Spirit. 14 And we have seen and testify that the Father has sent his Son to be the Savior of the world. 15 Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. 16 So we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him. 17 By this is love perfected with us, so that we may have confidence for the day of judgment, because as he is so also are we in this world. 18 There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love. 19 We love because he first loved us. 20 If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot1 love God whom he has not seen. 21 And this commandment we have from him: whoever loves God must also love his brother. Footnotes [1] 4:20 Some manuscripts how can he (ESV)

44 years ago there were only a few hundred believers in Iran from a Muslim  background. Now the number is estimated to be in the hundreds of thousands!Iranians (or Persians) are coming to Christ in amazing ways all over the world - not only in diaspora communities, but also inside the deeply conservative Islamic Republic, in spite of the country's strict laws against owning a Farsi bible and sharing the Christian faith with others.Often Christian leaders have been arrested, interrogated, and imprisoned in the nation's notorious Evin prison. And our guest in this episode is one of them. Mojtaba Hosseini has a remarkable story of coming to faith in Iran as a young man, along with some of his family members. His underground church was raided twice by officers from the intelligence services. He was arrested and spent several years in jail.Persecution and suffering are often part of the story of the emerging church in places hostile to the good news of Jesus. But so are perseverance and mighty works of God. This is one of those stories._________________________________________________________________________________Do get in touch if you have any questions for Matt or for any of his guests.matt@frontiers.org.ukYou can find out more about us by visiting www.frontiers.org.ukOr, if you're outside the UK, visit www.frontiers.org (then select from one of our national offices). For social media in the UK:Instagram: frontiers_ukFacebook: @frontiersukfriendsAnd do check out the free and outstanding 6 week video course for churches and small groups, called MomentumYes:www.momentumyes.com (USA)www.momentumyes.org.uk (UK) _________________________________________________________________________________

Since October 7, the world has seen a resurgence of antisemitism, open and raw. In America, this has come especially from institutions of higher education though also from secondary schools and at city council meetings in Oakland. In New York, highschoolers brandished signs that read “keep the world clean” with an image of a Star of David in a trash can.  If anything, the past few weeks should put an end to our decades-old illusion that history won't repeat itself. Looking back on the horrors of the Holocaust and the historic sickness of antisemitism, we asked questions like, “How could anyone, let alone an entire culture, be overtaken by Jew-hatred?” Many assumed that kind of evil could never happen again. We now know that assumption to be wrong.  According to University of Massachusetts professor of criminology Arlie Perliger, “The U.S. is currently experiencing one of the most significant waves of antisemitism that it has ever seen.” This wave predates the October 7 massacre that initiated the war between Israel and Hamas. In 2022, “[i]ncidents of harassment rose 29 percent compared to 2021; acts of vandalism surged 51 percent; and physical assaults jumped 26 percent” to an average of 10 reported incidents a day. The week after Hamas terrorists attacked Israeli civilians, antisemitic incidents tripled compared to the same week in 2022.    Even among historically high immigration numbers in those countries, the immediate plight of Palestinians in the Middle East can hardly explain attacks in Europe, Russia, Africa, and America. This contemporary crisis is the latest chapter of a hatred that goes back centuries, even millennia. Today, what's often called the world's “oldest hatred” is found at both ends of the political spectrum. We certainly should not overlook the power of envy. Setting aside the irrational claims about Jewish wealth over the centuries, a simple glance at Nobel Prize winners displays the cultivating power of Jewish culture.  While envy might explain some of the insanity, there's more to it. No other groups have faced so many attempts at eradication by so many:  Persians, Romans, Crusaders, Nazis, and Islamists. How did the Jewish people survive when history is filled with tribes, nations, and peoples that endured for a time, only to disappear, some with barely a trace of evidence that they'd ever existed? The Jews were already an ancient people by the time of ancient Rome. Yet they remain, though what was considered at the time to be an eternal empire is now a relic.   A Christian worldview offers additional resources by which to understand historical developments. Beyond sociological and anthropological realities are unseen ones. Whatever one's views of the end times, the Jewish people embody the promises of God to redeem His world and destroy the works of the devil. They are a painful reminder to Satan that his spoiling efforts to mar God's good creation will inevitably fail in the end, and that he will be defeated. The prince of darkness can never win his fight with heaven, but in defiant desperation, he incites people to commit evil and inflict pain, especially on those through whom God works His redemption.  The Jews are also a tangible reminder that humanity's story is not ultimately a tragedy. They are a link to the apostles and the prophets, to King David and the deliverance from bondage in Egypt. Even when rejecting the Messiah that fulfills God's promise to them, they're a reminder to the world that God wins.   Especially as we approach Advent, the continued existence of the Jews is a powerful witness of God's faithfulness to His world and to His promises. These promises, given in Eden to our first parents and reaffirmed in Revelation to the saints, declare that He is making all things new, and that nothing, even the insatiable hatred of hell itself, can stop His restoration of all things.  This Breakpoint was co-authored by Dr. Timothy Padgett. For more resources to live like a Christian in this cultural moment, go to breakpoint.org. 

Gods of War. A topical subject given the news over the last couple of years. These Gods are responsible for war, tactics, strategy, combat, soldiering but sometimes just bloodshead and death. There are many Hero stories and great warriors who were responsible for protecting their tribe or clan, city or nation. Many people think of Pagans as peaceful and earth loving, and they can be. But, have you met the Romans, Greeks, Persians, Celts or Vikings. There are many Pagans in the military who are looking for a patron deity and we thank you for your service. And so for a November's Veteran's Day salute, we offer a discussion of these Gods. Includes Ares, Mars, Tyr, Kartikeya, Athena, Svetovit and Sarutahiko. Music Tail of Deneb and Beak of Albiereo.

Leonidas and the 300 have been defeated at Thermopylae, leaving the way to Athens open. With the Persians advancing, many Athenians flee to the island of Salamis in the hope it will give them shelter. From there, they see flames lick the sky as the Persians burn Athens. But their leader, Themistocles, has readied the fleet for one last battle with Xerxes. Listen as William and Anita are once again joined by Lloyd Llewellyn-Jones to discuss the Battle of Salamis and the end of the Persian invasion of Greece. For bonus episodes, ad-free listening, reading lists, book discounts, a weekly newsletter, and a chat community. Sign up at https://empirepod.supportingcast.fm/ Twitter: @Empirepoduk Email: empirepoduk@gmail.com Goalhangerpodcasts.com Producer: Callum Hill Exec Producer: Jack Davenport + Neil Fearn Learn more about your ad choices. Visit podcastchoices.com/adchoices

In this Bible Story, we are introduced to King Belshazzar, the son of King Nebuchadnezzar. He trifles with the maker of heaven and earth, and is not left unpunished. As Daniel foretold, his kingdom is stripped from him, and the Persians seized Babylon for themselves. This story is inspired by Daniel 5 & 9. Go to BibleinaYear.com and learn the Bible in a Year.Today's Bible verse is Daniel 5:17 from the King James Version.Episode 166: Nebuchadnezzar, King of Babylon is dead and his son King Belshazzar has taken his place. But Belshazzar had not recognized God the same way his father had and he was about to get a startling wake-up call. At one of the many feasts he threw a mysterious sign took place as a phantom hand wrote strange words on the wall. None of the King's men could interpret what it meant. None except Daniel. These words would reveal to the King that his kingdom was no longer his own, God had given it to the Persians.Hear the Bible come to life as Pastor Jack Graham leads you through the official BibleinaYear.com podcast. This Biblical Audio Experience will help you master wisdom from the world's greatest book. In each episode, you will learn to apply Biblical principles to everyday life. Now understanding the Bible is easier than ever before; enjoy a cinematic audio experience full of inspirational storytelling, orchestral music, and profound commentary from world-renowned Pastor Jack Graham.Also, you can download the Pray.com app for more Christian content, including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Visit JackGraham.org for more resources on how to tap into God's power for successful Christian living.This episode is sponsored by Medi-Share, an innovative health care solution for Christians to save money without sacrificing quality.Pray.com is the digital destination of faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store.Executive Producers: Steve Gatena & Max BardProducer: Ben GammonHosted by: Pastor Jack GrahamMusic by: Andrew Morgan SmithBible Story narration by: Todd HaberkornSee omnystudio.com/listener for privacy information.

Ephesians 2:14-22.  Fr. Anthony gives his brain a much needed break by reading the homily.  It's on his favorite theme - harmonious and joyful unity in Christ.  Enjoy the show!    Homily – On Unity (Ephesians 2: 14-22)   The Reading from the Epistle of the Holy Apostle Paul to the Ephesians. [2:14-22]: Christ is our peace, Who has made us both one, and has broken down the dividing wall of hostility, * by abolishing in His Flesh the law of commandments and ordinances, that He might create in Himself one new man in place of the two, so making peace, * and might reconcile us both to God in one body through the Cross, thereby bringing the hostility to an end. * And He came and preached peace to you who were far off and peace to those who were near; * for through Him we both have access in One Spirit to the Father. * So then you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God, * built upon the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone, * in Whom the whole structure is joined together and grows into a holy temple in the Lord; * in Whom you also are built into it for a dwelling place of God in the Spirit. The mystery of unity. Unity is one of the primary mysteries of the world. We yearn for it – the desire to be understood, to be recognized, to be loved, to be valued, to be needed – these are all dim reminders that we are called to a deep and enduring fellowship; a fellowship that nurtures us and allows us to nurture others so that we all grow towards God and perfection together. This reality of unity is proclaimed throughout scripture (most powerfully in Christ's High Priestly Prayer found in the Gospel according to St. John, chapter 17). It flows and emanates from the pre-existing foundational reality of the Trinity: three Persons united into one God. Today I want you to note how many times we refer to and pray this reality our liturgy – it permeates our prayers, empowers our Sacraments, and informs every aspect of our faith. It is this unity that St. Paul is professing in today's epistle reading. The specific case he is referring to is the unity of Jews and Gentiles, but this is a subset of a more generalized phenomenon. And it is this phenomenon that I want to address today. If it (unity) really is the answer to so many of our deepest psychological and spiritual needs - to be understood, recognized, loved, needed, valued – needs that have thus far been poorly addressed and misdiagnosed, how is it to be achieved? How can we have the peace that St. Paul promises? The joy that God desires for us?  Three points. 1. Must be recreated. Listen to St. John Chrysostom as he makes this point; Observe thou, that it is not that the Gentile is become a Jew, but that both the one and the other are entered into another condition. It was not with a view of merely making this last other than he was, but rather, in order to create the two anew. And well does he on all occasions employ the word “create,” and does not say “change,” in order to point out the power of what was done, and that even though this creation is invisible, yet it is a real creation, and this must be our starting point….  (St. John Chrysostom, Homily V on Ephesians) The goal is not to make all Americans into Syrians or Syrians into Greeks or Europeans into Africans or Asians into Persians: the point is to make all into something new and greater; a new man, a new woman, and new mankind. To create a new body, a new mind, a new soul. There is a name for this new man, this new Adam – we call him a Christian; and there is a name for the union of such new persons – we call it the Church. 2. Must go through the Cross.  St. Paul makes it clear in today's reading that the way to achieve reconciliation and peace is through the Cross. The Cross destroys the old man, the one that is selfish and small, the one who filters even the best concepts, such as love and charity, through the filter of his own ego. There can be no real union with someone who is only interested in what they get from the other person; who only wants to be a friend to puff themselves up; who only wants to be a lover in order to satisfy himself. This filter of egoism is deeply rooted – the science of psychology demonstrates how our pride affects (and contaminates) everything we do. The problem is that even actions that look good are counter-productive for purposes of true union if they are not done with the proper spirit. Politeness and pretty words may be enough to satisfy the needs of civility and cooperation, but not to achieve the kind of peace that we were made for – and for which we so deeply long. The only way to deal with this deep-rooted weed of pride is to pull it up and destroy it. The only way to fix this old man is to hang him on the cross. It will be painful, but the new man that is resurrected will be capable of so many beautiful things; things that the old man cannot even dream of. He will gain true meaning and lasting happiness. At least, he will gain these things until that weed comes back and the old man rears his ugly head once again. Our first death and recreation take place at baptism – all the others take place at confession (the baptisms of tears) This dynamic of unity and crucifixion is a continual one – until the time when the fruit of the resurrection is enjoyed in its fullness. 3. All members of the union must do it If not? Dysfunction. Lies. Despondency. We know this because we have seen dysfunctional relationships. We have seen the heartbreak it causes when both members of a marriage are not “all in”. We have seen how one spouse will enable the other spouse's egoism in an attempt to make their union last; but unless there is change, unless both partners sacrifice themselves for their love, then this is a false union.  This is why the courting process is so important – and why it really should involve both time and the advice of wise and loving friends and family. We have seen how unequal yoking can destroy people and the institution of marriage itself – this is bad enough. But [as St. Paul points out] marriage is an icon of something even greater: the Church. And the damage done when all its members – and especially its leaders – are not “all in” is even greater. Conclusion: falling in love – and staying there  I fear that I have taken something beautiful and turned it into a bit of a bogeyman. Speaking about crosses can give the wrong idea. It's not all about pain. It's about connection. Not just the connection that comes from falling in love (which is fun), but the harmony that comes from staying there.  There is nothing more enjoyable because it is what we were made for. Christ has destroyed the wall of division.  Through Him we can harmony and holiness through fellowship. So fall in love with Christ; give your heart to Him. Only through Him is such a blessed union possible. It is through Him that we are remade, free from the division and divisiveness of sin.  He was incarnate, suffered and died, and was resurrected for this very purpose. So open your heart to him and give him all your love, all your trust; your mind, your body, and your soul – and then learn to love your neighbor as yourself.  He will grant you peace in Him and with His saints.  This is the joyful unity we are called to, and it is why we are here. Unity through Christ is the purpose of this parish and the reason for our membership in it.

A new edition of Roqe featuring interviews with human rights lawyer and New Zealand MP Golriz Ghahraman joining Jian from Wellington, and Iranian-Canadian multi-instrumentalist and recording artist, Sina Bathaie, performing in the Roqe Studio. Golriz, the first-ever refugee to be elected to parliament in New Zealand, discusses growing up in Iran, her personal story told in her latest book about identity, her rise to political office, and the current situation in the Middle East. Sina joins Jian in the studio on the release day of his latest track, “Tehran,” for an interview about growing up in a musical family in Yazd, taking his music career full-time now, and creating a fusion of modern and traditional sounds in his electronic grooves…and he performs a brand new improvisational composition in the Roqe Studio. Plus Pegah and Jian remember little Kian Pirfalak, and debate the musical preferences of Persians in their cars... https://www.sinabathaie.com/

Support Common Prayer Daily @ PatreonVisit our Website for more www.commonprayerdaily.com_______________Opening Words:“Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my rock and my redeemer.”Psalm 19:14 (ESV) Confession:Let us humbly confess our sins unto Almighty God. Most merciful God, we confess that we have sinned against you in thought, word, and deed, by what we have done, and by what we have left undone. We have not loved you with our whole heart; we have not loved our neighbors as ourselves. We are truly sorry and we humbly repent. For the sake of your Son Jesus Christ, have mercy on us and forgive us; that we may delight in your will, and walk in your ways, to the glory of your Name. Amen. Almighty God have mercy on you, forgive you all your sins through our Lord Jesus Christ, strengthen you in all goodness, and by the power of the Holy Spirit keep you in eternal life. Amen. The InvitatoryLord, open our lips.And our mouth shall proclaim your praise.Glory to the Father, and to the Son, and to the Holy Spirit:as it was in the beginning, is now, and will be forever. Amen. Venite (Psalm 95:1-7)Worship the Lord in the beauty of holiness: Come let us adore him. Come, let us sing to the Lord; * let us shout for joy to the Rock of our salvation.Let us come before his presence with thanksgiving * and raise a loud shout to him with psalms.For the Lord is a great God, * and a great King above all gods.In his hand are the caverns of the earth, * and the heights of the hills are his also.The sea is his, for he made it, * and his hands have molded the dry land.Come, let us bow down, and bend the knee, * and kneel before the Lord our Maker.For he is our God, and we are the people of his pasture and the sheep of his hand. *Oh, that today you would hearken to his voice! Worship the Lord in the beauty of holiness: Come let us adore him. The PsalterPsalm 23Dominus regit me1The Lord is my shepherd; *I shall not be in want.2He makes me lie down in green pastures *and leads me beside still waters.3He revives my soul *and guides me along right pathways for his Name's sake.4Though I walk through the valley of the shadow of death,I shall fear no evil; *for you are with me;your rod and your staff, they comfort me.5You spread a table before me in the presence of those who trouble me; *you have anointed my head with oil,and my cup is running over.6Surely your goodness and mercy shall follow me all the days of my life, *and I will dwell in the house of the Lord for ever.Psalm 27Dominus illuminatio1The Lord is my light and my salvation;whom then shall I fear? *the Lord is the strength of my life;of whom then shall I be afraid?2When evildoers came upon me to eat up my flesh, *it was they, my foes and my adversaries, who stumbled and fell.3Though an army should encamp against me, *yet my heart shall not be afraid;4And though war should rise up against me, *yet will I put my trust in him.5One thing have I asked of the Lord;one thing I seek; *that I may dwell in the house of the Lord all the days of my life;6To behold the fair beauty of the Lord *and to seek him in his temple.7For in the day of trouble he shall keep me safe in his shelter; *he shall hide me in the secrecy of his dwellingand set me high upon a rock.8Even now he lifts up my head *above my enemies round about me.9Therefore I will offer in his dwelling an oblationwith sounds of great gladness; *I will sing and make music to the Lord.10Hearken to my voice, O Lord, when I call; *have mercy on me and answer me.11You speak in my heart and say, “Seek my face.” *Your face, Lord, will I seek.12Hide not your face from me, *nor turn away your servant in displeasure.13You have been my helper;cast me not away; *do not forsake me, O God of my salvation.14Though my father and my mother forsake me, *the Lord will sustain me.15Show me your way, O Lord; *lead me on a level path, because of my enemies.16Deliver me not into the hand of my adversaries, *for false witnesses have risen up against me,and also those who speak malice.17What if I had not believedthat I should see the goodness of the Lord *in the land of the living!18O tarry and await the Lord's pleasure;be strong, and he shall comfort your heart; *wait patiently for the Lord. Glory to the Father, and to the Son, and to the Holy Spirit: *as it was in the beginning, is now, and will be forever. Amen. Lessons1 Maccabees 1:1-28New Revised Standard Version Catholic EditionAfter Alexander son of Philip, the Macedonian, who came from the land of Kittim, had defeated King Darius of the Persians and the Medes, he succeeded him as king. (He had previously become king of Greece.) He fought many battles, conquered strongholds, and put to death the kings of the earth. He advanced to the ends of the earth, and plundered many nations. When the earth became quiet before him, he was exalted, and his heart was lifted up. He gathered a very strong army and ruled over countries, nations, and princes, and they became tributary to him.After this he fell sick and perceived that he was dying. So he summoned his most honored officers, who had been brought up with him from youth, and divided his kingdom among them while he was still alive. And after Alexander had reigned twelve years, he died.Then his officers began to rule, each in his own place. They all put on crowns after his death, and so did their descendants after them for many years; and they caused many evils on the earth.From them came forth a sinful root, Antiochus Epiphanes, son of King Antiochus; he had been a hostage in Rome. He began to reign in the one hundred thirty-seventh year of the kingdom of the Greeks.In those days certain renegades came out from Israel and misled many, saying, “Let us go and make a covenant with the Gentiles around us, for since we separated from them many disasters have come upon us.” This proposal pleased them, and some of the people eagerly went to the king, who authorized them to observe the ordinances of the Gentiles. So they built a gymnasium in Jerusalem, according to Gentile custom, and removed the marks of circumcision, and abandoned the holy covenant. They joined with the Gentiles and sold themselves to do evil.When Antiochus saw that his kingdom was established, he determined to become king of the land of Egypt, in order that he might reign over both kingdoms. So he invaded Egypt with a strong force, with chariots and elephants and cavalry and with a large fleet. He engaged King Ptolemy of Egypt in battle, and Ptolemy turned and fled before him, and many were wounded and fell. They captured the fortified cities in the land of Egypt, and he plundered the land of Egypt.After subduing Egypt, Antiochus returned in the one hundred forty-third year. He went up against Israel and came to Jerusalem with a strong force. He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. He took the silver and the gold, and the costly vessels; he took also the hidden treasures that he found. Taking them all, he went into his own land.He shed much blood,    and spoke with great arrogance.Israel mourned deeply in every community,    rulers and elders groaned,young women and young men became faint,    the beauty of the women faded.Every bridegroom took up the lament;    she who sat in the bridal chamber was mourning.Even the land trembled for its inhabitants,    and all the house of Jacob was clothed with shame.Revelation 19:1-10English Standard VersionAfter this I heard what seemed to be the loud voice of a great multitude in heaven, crying out,“Hallelujah!Salvation and glory and power belong to our God,    for his judgments are true and just;for he has judged the great prostitute    who corrupted the earth with her immorality,and has avenged on her the blood of his servants.”Once more they cried out,“Hallelujah!The smoke from her goes up forever and ever.”And the twenty-four elders and the four living creatures fell down and worshiped God who was seated on the throne, saying, “Amen. Hallelujah!” And from the throne came a voice saying,“Praise our God,    all you his servants,you who fear him,    small and great.”Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out,“Hallelujah!For the Lord our God    the Almighty reigns.Let us rejoice and exult    and give him the glory,for the marriage of the Lamb has come,    and his Bride has made herself ready;it was granted her to clothe herself    with fine linen, bright and pure”—for the fine linen is the righteous deeds of the saints.And the angel said to me, “Write this: Blessed are those who are invited to the marriage supper of the Lamb.” And he said to me, “These are the true words of God.” Then I fell down at his feet to worship him, but he said to me, “You must not do that! I am a fellow servant with you and your brothers who hold to the testimony of Jesus. Worship God.” For the testimony of Jesus is the spirit of prophecy. The Word of the Lord.Thanks Be To God. Benedictus (The Song of Zechariah)Blessed be the Lord, the God of Israel; * he has come to his people and set them free.He has raised up for us a mighty savior, * born of the house of his servant David.Through his holy prophets he promised of old, that he would save us from our enemies, * from the hands of all who hate us. He promised to show mercy to our fathers * and to remember his holy covenant. This was the oath he swore to our father Abraham, * to set us free from the hands of our enemies, Free to worship him without fear, * holy and righteous in his sight all the days of our life.You, my child, shall be called the prophet of the Most High, * for you will go before the Lord to prepare his way, To give his people knowledge of salvation * by the forgiveness of their sins.In the tender compassion of our God * the dawn from on high shall break upon us, To shine on those who dwell in darkness and the shadow of death, * and to guide our feet into the way of peace.Glory to the Father, and to the Son, and to the Holy Spirit:as it was in the beginning, is now, and will be for ever. Amen. The Apostles CreedI believe in God, the Father almighty, creator of heaven and earth.I believe in Jesus Christ, his only Son, our Lord. He was conceived by the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead. On the third day he rose again. He ascended into heaven, and is seated at the right hand of the Father. He will come again to judge the living and the dead.I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen. The PrayersLord, have mercy.Christ, have mercyLord, have mercyOur Father, who art in heaven, hallowed be thy Name, thy kingdom come, thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, forever and ever. Amen. The SuffragesO Lord, show your mercy upon us;And grant us your salvation.O Lord, guide those who govern usAnd lead us in the way of justice and truth.Clothe your ministers with righteousnessAnd let your people sing with joy.O Lord, save your peopleAnd bless your inheritance.Give peace in our time, O LordAnd defend us by your mighty power.Let not the needy, O Lord, be forgottenNor the hope of the poor be taken away.Create in us clean hearts, O GodAnd take not your Holy Spirit from us. Take a moment of silence at this time to reflect and pray for others. The CollectsProper 27O God, whose blessed Son came into the world that he might destroy the works of the devil and make us children of God and heirs of eternal life: Grant that, having this hope, we may purify ourselves as he is pure; that, when he comes again with power and great glory, we may be made like him in his eternal and glorious kingdom; where he lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. Daily Collects:A Collect for PeaceO God, the author of peace and lover of concord, to know you is eternal life and to serve you is perfect freedom: Defend us, your humble servants, in all assaults of our enemies; that we, surely trusting in your defense, may not fear the power of any adversaries, through the might of Jesus Christ our Lord. Amen.A Collect for GraceO Lord, our heavenly Father, almighty and everlasting God, you have brought us safely to the beginning of this day: Defend us by your mighty power, that we may not fall into sin nor run into any danger; and that, guided by your Spirit, we may do what is righteous in your sight; through Jesus Christ our Lord. Amen.Collect of Saint BasilO Christ God, Who art worshipped and glorified at every place and time; Who art long-suffering, most merciful and compassionate; Who lovest the righteous and art merciful to sinners; Who callest all to salvation with the promise of good things to come: receive, Lord, the prayers we now offer, and direct our lives in the way of Thy commandments. Sanctify our souls, cleanse our bodies, correct our thoughts, purify our minds and deliver us from all affliction, evil and illness. Surround us with Thy holy angels, that guarded and instructed by their forces, we may reach unity of faith and the understanding of Thine unapproachable glory: for blessed art Thou unto ages of ages. Amen. General ThanksgivingAlmighty God, Father of all mercies, we your unworthy servants give you humble thanks for all your goodness and loving-kindness to us and to all whom you have made. We bless you for our creation, preservation, and all the blessings of this life; but above all for your immeasurable love in the redemption of the world by our Lord Jesus Christ; for the means of grace, and for the hope of glory. And, we pray, give us such an awareness of your mercies, that with truly thankful hearts we may show forth your praise, not only with our lips, but in our lives, by giving up our selves to your service, and by walking before you in holiness and righteousness all our days; Through Jesus Christ our Lord, to whom, with you and the Holy Spirit, be honor and glory throughout all ages. Amen. A Prayer of St. John ChrysostomAlmighty God, you have given us grace at this time, with one accord to make our common supplications to you; and you have promised through your well-beloved Son that when two or three are gathered together in his Name you will grant their requests: Fulfill now, O Lord, our desires and petitions as may be best for us; granting us in this world knowledge of your truth, and in the age to come life everlasting. Amen. DismissalLet us bless the LordThanks be to God!Alleluia, Alleluia! BenedictionThe grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with us all evermore. Amen

Today we will finish our chats on Psalm 106. We need to remember that this psalm is a summary of the history of Israel written by an anonymous writer after their captivity in Babylon. It was to encourage the current generation of Jews to trust the LORD and live for Him by reminding them that when their forefathers obeyed God and lived by His commandments and His Word they were blessed and enjoyed His protection, prosperity, peace, and security. But when they forgot God and disobeyed His Word, they were chastened, afflicted, and became slaves and servants to surrounding enemy nations. What is true of Israel and its history is also true of any nation. “The wicked shall be cast into hell and all the nations that forget God” (Psalm 9:17). According to 1 Corinthians 10, this history lesson for the Jewish nation can also be applied to our own individual lives and families, and even to our churches. If we love and obey the Lord, we will be blessed with His presence and His peace, despite what might be going on around us! But if we disobey Him and His Word, we will face His discipline and be chastened and afflicted so that we might repent and return back to Him. I believe that verses 41-44 refer to the events of the book of Judges when the Israelites would disobey God, and begin to practice evil like the nations around them, and God would allow the surrounding enemy nations to afflict them and make them servants in their own land. This was repeated over and over again, but each time when they cried out to God for help, He would send a judge who would deliver them. But in verses 45-47, the psalmist also reminded them that in His covenant, the Lord warned that if Israel continued to resist and disobey, even after experiencing His chastening, He would take them out of their land and scatter them. Leviticus 26:27-39 spells this out specifically: “And after all this, if you do not obey Me, but walk contrary to Me, then I also will walk contrary to you in fury; and I, even I, will chastise you seven times for your sins…. I will scatter you among the nations and draw out a sword after you; your land shall be desolate and your cities waste." This warning is repeated in Deuteronomy 28:48-68. This happened first, when the kingdom was divided between the ten tribes of Israel (the northern kingdom) and the two tribes of Benjamin and Judah (the southern kingdom). Then In 722 BC., the Assyrians captured Israel and absorbed the ten tribes into their own empire. But in 606-586 B.C., the Babylonians invaded Judah, destroyed Jerusalem and the temple, and took the best of the people captive to Babylon. The Jewish people were rooted out of their own "beautiful land" and scattered among the nations. This fulfilled the prophecy of Jeremiah that they would be in captivity in Babylon for 70 years. The Medes and Persians conquered Babylon in 539 B.C. and the next year Cyrus decreed that the Jews could return to their land. However, the Davidic dynasty was not restored in their kingdom. The psalmist closed with a prayer that the scattered children of Abraham, Isaac, and Jacob would one day be gathered together so that they might worship Jehovah and give glory to His name. This will be ultimately fulfilled at the Second Coming of Jesus at the end of the Seven-Year Tribulation and Jesus sits on the throne of David in Jerusalem and reigns with Israel and the Church over all the earth for a thousand years! The psalmist closes this psalm with a prayer. “Save us, O LORD our God”. But not just so that we will feel better, but that “we might give thanks to His holy name and to triumph in His praise.” Also note, verse 48 closes the fourth book of Psalms, and does so with the characteristic doxology which marks the close of the other four books. May the Lord help us all to learn and take heed to this great history lesson in Psalm 106! God bless!

The books of Ezra and Nehemiah are the stories of the restoration of God's temple in Jerusalem and the city itself. It's c. 538 BC, the Babylonians who captured the Jews and brought them to Babylon were gone. The Medes and Persians ruled by King Cyrus are in power. It's time for God's promise to the Jews of renewal and reconstruction to be fulfilled. Let's dig in… Follow along in my blog… Ezra 1-3: https://seekthegospeltruth.com/2022/04/24/ezra-1-3-god-sends-the-people-to-reclaim-restore-and-rebuild-the-temple/  Ezra 4-6: https://seekthegospeltruth.com/2022/04/25/ezra-4-6-beware-of-satans-strategies-bad-company-corrupts-a-good-life/  Ezra 7-8: https://seekthegospeltruth.com/2022/04/26/ezra-7-8-love-god-love-study-and-learn-his-word-know-it-in-your-heart/  Ezra 9-10: https://seekthegospeltruth.com/2022/04/27/ezra-9-10-compromise-with-the-world-is-a-life-away-from-god/  If you want a true relationship with Jesus, pray this prayer humbly and wholeheartedly… “Dear Lord Jesus, I know I am a sinner. I believe You died for my sins and rose from the dead. Please forgive me. Right now, I turn from my sins and open the door of my heart and my life to you. I confess You as my personal Lord and Savior. I surrender my whole life to you and I will follow you for the rest of my life. Thank You, Jesus, for saving me. In Jesus' name, Amen.” Or visit: https://seekthegospeltruth.com/how-to-invite-jesus-into-your-heart/ Great Christian Book Picks that Make Great Gifts! Check out the Bookstore: https://seekthegospeltruth.com/recommended-christian-books/  Check out the Christian Book Pick of the Month!  Best Study Bibles — another Great Gift Idea! https://seekthegospeltruth.com/best-study-bibles-for-beginners/ (A Christianbook Affiliate) Free ebook to help reach your Catholic friends and relatives: https://seekthegospeltruth.com/catholic-mission-field-in-our-backyards/ Follow me… Twitter: https://twitter.com/giselleaguiar Facebook: https://www.facebook.com/pg/truthofthegoodnews/  Instagram: https://www.instagram.com/icreatephx/ Telegram: https://t.me/seekingthegospeltruth Pinterest: https://pinterest.com/giselleaguiar/ LinkedIn: https://www.linkedin.com/company/giselleaguiar.com/ YouTube: https://www.youtube.com/@seekthegospeltruth/ Soli Deo Gloria — To God Alone Be the Glory! --- Send in a voice message: https://podcasters.spotify.com/pod/show/seek-the-truth/message

God gave an explicit promise to Israel. He would bring down the mighty nation of Babylon and turn them into refugees and fugitives. The ships that they once took pride in will be used to help them flee from the destruction God would bring on them at the hands of the Persians. God desired for His people to be free and to worship Him, so He promised to bring low the mighty nation of Babylon for their sake.

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. Edited by Mark DelCogliano. Cambridge, UK: Cambridge, 2022. Apollodorus. The Library of Greek Mythology. Translated by Robin Hard. Oxford, UK: Oxford, 1998. Appian. The Civil Wars. Translated by John Carter. London, UK: Penguin, 1996. Arnobius. Against the Heathen. Translated by Hamilton Bryce and Hugh Campbell. Vol. 6. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Peabody, MA: Hendrickson, 1995. Arrian. The Campaigns of Alexander. Translated by Aubrey De Sélincourt. London, UK: Penguin, 1971. Bird, Michael F. Jesus among the Gods. Waco, TX: Baylor, 2022. Blackburn, Barry. Theios Aner and the Markan Miracle Traditions. Tübingen, Germany: J. C. B. Mohr, 1991. Callimachus. Hymn to Artemis. Translated by Susan A. Stephens. Callimachus: The Hymns. New York, NY: Oxford, 2015. Cicero. The Nature of the Gods. Translated by Patrick Gerard Walsh. Oxford, UK: Oxford, 2008. Cornutus, Lucius Annaeus. Greek Theology. Translated by George Boys-Stones. Greek Theology, Fragments, and Testimonia. Atlanta, GA: SBL, 2018. Cotter, Wendy. "Greco-Roman Apotheosis Traditions and the Resurrection Appearances in Matthew." In The Gospel of Matthew in Current Study. Edited by David E. Aune. Grand Rapids, MI: Eerdmans, 2001. Cyprian. Treatise 6: On the Vanity of Idols. Translated by Ernest Wallis. Vol. 5. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Peabody, MA: Hendrickson, 1995. Dittenberger, W. Orientis Graecae Inscriptiones Selectae. Vol. 2. Hildesheim: Olms, 1960. Eusebius. The Church History. Translated by Paul L. Maier. Grand Rapids: Kregel, 2007. Fredriksen, Paula. "How High Can Early High Christology Be?" In Monotheism and Christology in Greco-Roman Antiquity. Edited by Matthew V. Novenson. Vol. 180.vol. Supplements to Novum Testamentum. Leiden: Brill, 2020. Hanson, R. P. C. Search for a Christian Doctrine of God. Grand Rapids, MI: Baker Academic, 2007. Hart, George. The Routledge Dictionary of Egyptian Gods and Goddesses. 2nd ed. Oxford, UK: Routledge, 2005. Homer. The Odyssey. Translated by Robert Fagles. New York, NY: Penguin, 1997. Iamblichus. Life of Pythagoras. Translated by Thomas Taylor. Iamblichus' Life of Pythagoras. Delhi, IN: Zinc Read, 2023. Justin Martyr. Dialogue with Trypho. Translated by Thomas B. Falls. Washington, DC: Catholic University of America Press, 2003. Laertius, Diogenes. Life of Pythagoras. Translated by Kenneth Sylvan Guthrie. The Pythagorean Sourcebook and Library. Edited by David R. Fideler. Grand Rapids, MI: Phanes Press, 1988. Laertius, Diogenes. Lives of the Eminent Philosophers. Translated by Pamela Mensch. Edited by James Miller. New York, NY: Oxford, 2020. Lane, William L. The Gospel of Mark. Nicnt, edited by F. F. Bruce Ned B. Stonehouse, and Gordon D. Fee. Grand Rapids, MI: Eerdmans, 1974. Litwa, M. David. Iesus Deus. Minneapolis: Fortress Press, 2014. Livy. The Early History of Rome. Translated by Aubrey De Sélincourt. London, UK: Penguin, 2002. Origen. Against Celsus. Translated by Frederick Crombie. Vol. 4. The Ante-Nicene Fathers. Peabody, MA: Hendrickson, 2003. Pausanias. Guide to Greece. Translated by Peter Levi. London, UK: Penguin, 1979. Perriman, Andrew. In the Form of a God. Studies in Early Christology, edited by David Capes Michael Bird, and Scott Harrower. Eugene, OR: Cascade Books, 2022. Philostratus. Letters of Apollonius. Vol. 458. Loeb Classical Library. Cambridge, MA: Harvard, 2006. Plutarch. Life of Alexander. Translated by Ian Scott-Kilvert and Timothy E. Duff. The Age of Alexander. London, UK: Penguin, 2011. Porphyry. Life of Pythagoras. Translated by Kenneth Sylvan Guthrie. The Pythagorean Sourcebook and Library. Edited by David Fideler. Grand Rapids, MI: Phanes Press, 1988. Pseudo-Clement. Recognitions. Translated by Thomas Smith. Vol. 8. Ante Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Peabody, MA: Hendrickson, 2003. Pseudo-Hippolytus. Refutation of All Heresies. Translated by David Litwa. Atlanta, GA: SBL, 2016. Pseudo-Thomas. Infancy Gospel of Thomas. Translated by James Orr. Philadelphia: J. B. Lippincott Co., 1903. Psuedo-Clement. Homilies. Translated by Peter Peterson. Vol. 8. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Grand Rapids, MI: Eerdmans, 1897. Siculus, Diodorus. The Historical Library. Translated by Charles Henry Oldfather. Vol. 1. Edited by Giles Laurén: Sophron Editor, 2017. Strabo. The Geography. Translated by Duane W. Roller. Cambridge, UK: Cambridge, 2020. Tertullian. Against Praxeas. Translated by Holmes. Vol. 3. Ante Nice Fathers. Peabody, MA: Hendrickson, 2003. Tertullian. Apology. Translated by S. Thelwall. Vol. 3. Ante-Nicene Fathers, edited by Alexander Roberts and James Donaldson. Peabody, MA: Hendrickson, 2003. Younger, Pliny the. The Letters of the Younger Pliny. Translated by Betty Radice. London: Penguin, 1969. 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).

Belisarius and Antonina were titans in the Roman world some 1,500 years ago. Belisarius was the most well-known general of his age, victor over the Persians, conqueror of the Vandals and the Goths, and as if this were not enough, wealthy beyond imagination. His wife, Antonina, was an impressive person in her own right. She made a name for herself by traveling with Belisarius on his military campaigns, deposing a pope, and scheming to disgrace important Roman officials. Together, the pair were extremely influential, and arguably wielded more power in the late Roman world than anyone except the emperor Justinian and empress Theodora themselves. This unadulterated power and wealth did not mean that Belisarius and Antonina were universally successful in all that they undertook. They occasionally stumbled militarily, politically, and personally - in their marriage and with their children. These failures knock them from their lofty perch, humanize them, and make them even more relatable and intriguing to us today. Belisarius & Antonina: Love and War in the Age of Justinian (Oxford UP, 2023) is the first modern portrait of this unique partnership. They were not merely husband and wife but also partners in power. This is a paradigm which might seem strange to us, as we reflexively imagine that marriages in the ancient world were staunchly traditional, relegating wives to the domestic sphere only. But Antonina was not a reserved housewife, and Belisarius showed no desire for Antonina to remain in the home. Their private and public lives blended as they traveled together, sometimes bringing their children, and worked side-by-side. Theirs was without a doubt the most important nonroyal marriage of the late Roman world, and one of the very few from all of antiquity that speaks directly to contemporary readers. Dr. David Alan Parnell is an Associate Professor of History at Indiana University Northwest. He is the author of Justinian's Men (Palgrave Macmillan, 2017) and has worked on numerous articles about the military and social life of the sixth-century Roman Empire. He is also a consultant, recently working on Epic History TV's documentary series on Belisarius. Evan Zarkadas (MA) is an independent scholar of European and Medieval history and an educator. He received his master's in history from the University of Maine focusing on Medieval Europe, the Eastern Mediterranean, medieval identity, and ethnicity during the late Middle Ages. Learn more about your ad choices. Visit podcastchoices.com/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

Belisarius and Antonina were titans in the Roman world some 1,500 years ago. Belisarius was the most well-known general of his age, victor over the Persians, conqueror of the Vandals and the Goths, and as if this were not enough, wealthy beyond imagination. His wife, Antonina, was an impressive person in her own right. She made a name for herself by traveling with Belisarius on his military campaigns, deposing a pope, and scheming to disgrace important Roman officials. Together, the pair were extremely influential, and arguably wielded more power in the late Roman world than anyone except the emperor Justinian and empress Theodora themselves. This unadulterated power and wealth did not mean that Belisarius and Antonina were universally successful in all that they undertook. They occasionally stumbled militarily, politically, and personally - in their marriage and with their children. These failures knock them from their lofty perch, humanize them, and make them even more relatable and intriguing to us today. Belisarius & Antonina: Love and War in the Age of Justinian (Oxford UP, 2023) is the first modern portrait of this unique partnership. They were not merely husband and wife but also partners in power. This is a paradigm which might seem strange to us, as we reflexively imagine that marriages in the ancient world were staunchly traditional, relegating wives to the domestic sphere only. But Antonina was not a reserved housewife, and Belisarius showed no desire for Antonina to remain in the home. Their private and public lives blended as they traveled together, sometimes bringing their children, and worked side-by-side. Theirs was without a doubt the most important nonroyal marriage of the late Roman world, and one of the very few from all of antiquity that speaks directly to contemporary readers. Dr. David Alan Parnell is an Associate Professor of History at Indiana University Northwest. He is the author of Justinian's Men (Palgrave Macmillan, 2017) and has worked on numerous articles about the military and social life of the sixth-century Roman Empire. He is also a consultant, recently working on Epic History TV's documentary series on Belisarius. Evan Zarkadas (MA) is an independent scholar of European and Medieval history and an educator. He received his master's in history from the University of Maine focusing on Medieval Europe, the Eastern Mediterranean, medieval identity, and ethnicity during the late Middle Ages. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/eastern-european-studies

Belisarius and Antonina were titans in the Roman world some 1,500 years ago. Belisarius was the most well-known general of his age, victor over the Persians, conqueror of the Vandals and the Goths, and as if this were not enough, wealthy beyond imagination. His wife, Antonina, was an impressive person in her own right. She made a name for herself by traveling with Belisarius on his military campaigns, deposing a pope, and scheming to disgrace important Roman officials. Together, the pair were extremely influential, and arguably wielded more power in the late Roman world than anyone except the emperor Justinian and empress Theodora themselves. This unadulterated power and wealth did not mean that Belisarius and Antonina were universally successful in all that they undertook. They occasionally stumbled militarily, politically, and personally - in their marriage and with their children. These failures knock them from their lofty perch, humanize them, and make them even more relatable and intriguing to us today. Belisarius & Antonina: Love and War in the Age of Justinian (Oxford UP, 2023) is the first modern portrait of this unique partnership. They were not merely husband and wife but also partners in power. This is a paradigm which might seem strange to us, as we reflexively imagine that marriages in the ancient world were staunchly traditional, relegating wives to the domestic sphere only. But Antonina was not a reserved housewife, and Belisarius showed no desire for Antonina to remain in the home. Their private and public lives blended as they traveled together, sometimes bringing their children, and worked side-by-side. Theirs was without a doubt the most important nonroyal marriage of the late Roman world, and one of the very few from all of antiquity that speaks directly to contemporary readers. Dr. David Alan Parnell is an Associate Professor of History at Indiana University Northwest. He is the author of Justinian's Men (Palgrave Macmillan, 2017) and has worked on numerous articles about the military and social life of the sixth-century Roman Empire. He is also a consultant, recently working on Epic History TV's documentary series on Belisarius. Evan Zarkadas (MA) is an independent scholar of European and Medieval history and an educator. He received his master's in history from the University of Maine focusing on Medieval Europe, the Eastern Mediterranean, medieval identity, and ethnicity during the late Middle Ages. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/italian-studies

Belisarius and Antonina were titans in the Roman world some 1,500 years ago. Belisarius was the most well-known general of his age, victor over the Persians, conqueror of the Vandals and the Goths, and as if this were not enough, wealthy beyond imagination. His wife, Antonina, was an impressive person in her own right. She made a name for herself by traveling with Belisarius on his military campaigns, deposing a pope, and scheming to disgrace important Roman officials. Together, the pair were extremely influential, and arguably wielded more power in the late Roman world than anyone except the emperor Justinian and empress Theodora themselves. This unadulterated power and wealth did not mean that Belisarius and Antonina were universally successful in all that they undertook. They occasionally stumbled militarily, politically, and personally - in their marriage and with their children. These failures knock them from their lofty perch, humanize them, and make them even more relatable and intriguing to us today. Belisarius & Antonina: Love and War in the Age of Justinian (Oxford UP, 2023) is the first modern portrait of this unique partnership. They were not merely husband and wife but also partners in power. This is a paradigm which might seem strange to us, as we reflexively imagine that marriages in the ancient world were staunchly traditional, relegating wives to the domestic sphere only. But Antonina was not a reserved housewife, and Belisarius showed no desire for Antonina to remain in the home. Their private and public lives blended as they traveled together, sometimes bringing their children, and worked side-by-side. Theirs was without a doubt the most important nonroyal marriage of the late Roman world, and one of the very few from all of antiquity that speaks directly to contemporary readers. Dr. David Alan Parnell is an Associate Professor of History at Indiana University Northwest. He is the author of Justinian's Men (Palgrave Macmillan, 2017) and has worked on numerous articles about the military and social life of the sixth-century Roman Empire. He is also a consultant, recently working on Epic History TV's documentary series on Belisarius. Evan Zarkadas (MA) is an independent scholar of European and Medieval history and an educator. He received his master's in history from the University of Maine focusing on Medieval Europe, the Eastern Mediterranean, medieval identity, and ethnicity during the late Middle Ages. Learn more about your ad choices. Visit megaphone.fm/adchoices

Belisarius and Antonina were titans in the Roman world some 1,500 years ago. Belisarius was the most well-known general of his age, victor over the Persians, conqueror of the Vandals and the Goths, and as if this were not enough, wealthy beyond imagination. His wife, Antonina, was an impressive person in her own right. She made a name for herself by traveling with Belisarius on his military campaigns, deposing a pope, and scheming to disgrace important Roman officials. Together, the pair were extremely influential, and arguably wielded more power in the late Roman world than anyone except the emperor Justinian and empress Theodora themselves. This unadulterated power and wealth did not mean that Belisarius and Antonina were universally successful in all that they undertook. They occasionally stumbled militarily, politically, and personally - in their marriage and with their children. These failures knock them from their lofty perch, humanize them, and make them even more relatable and intriguing to us today. Belisarius & Antonina: Love and War in the Age of Justinian (Oxford UP, 2023) is the first modern portrait of this unique partnership. They were not merely husband and wife but also partners in power. This is a paradigm which might seem strange to us, as we reflexively imagine that marriages in the ancient world were staunchly traditional, relegating wives to the domestic sphere only. But Antonina was not a reserved housewife, and Belisarius showed no desire for Antonina to remain in the home. Their private and public lives blended as they traveled together, sometimes bringing their children, and worked side-by-side. Theirs was without a doubt the most important nonroyal marriage of the late Roman world, and one of the very few from all of antiquity that speaks directly to contemporary readers. Dr. David Alan Parnell is an Associate Professor of History at Indiana University Northwest. He is the author of Justinian's Men (Palgrave Macmillan, 2017) and has worked on numerous articles about the military and social life of the sixth-century Roman Empire. He is also a consultant, recently working on Epic History TV's documentary series on Belisarius. Evan Zarkadas (MA) is an independent scholar of European and Medieval history and an educator. He received his master's in history from the University of Maine focusing on Medieval Europe, the Eastern Mediterranean, medieval identity, and ethnicity during the late Middle Ages. Learn more about your ad choices. Visit megaphone.fm/adchoices

Belisarius and Antonina were titans in the Roman world some 1,500 years ago. Belisarius was the most well-known general of his age, victor over the Persians, conqueror of the Vandals and the Goths, and as if this were not enough, wealthy beyond imagination. His wife, Antonina, was an impressive person in her own right. She made a name for herself by traveling with Belisarius on his military campaigns, deposing a pope, and scheming to disgrace important Roman officials. Together, the pair were extremely influential, and arguably wielded more power in the late Roman world than anyone except the emperor Justinian and empress Theodora themselves. This unadulterated power and wealth did not mean that Belisarius and Antonina were universally successful in all that they undertook. They occasionally stumbled militarily, politically, and personally - in their marriage and with their children. These failures knock them from their lofty perch, humanize them, and make them even more relatable and intriguing to us today. Belisarius & Antonina: Love and War in the Age of Justinian (Oxford UP, 2023) is the first modern portrait of this unique partnership. They were not merely husband and wife but also partners in power. This is a paradigm which might seem strange to us, as we reflexively imagine that marriages in the ancient world were staunchly traditional, relegating wives to the domestic sphere only. But Antonina was not a reserved housewife, and Belisarius showed no desire for Antonina to remain in the home. Their private and public lives blended as they traveled together, sometimes bringing their children, and worked side-by-side. Theirs was without a doubt the most important nonroyal marriage of the late Roman world, and one of the very few from all of antiquity that speaks directly to contemporary readers. Dr. David Alan Parnell is an Associate Professor of History at Indiana University Northwest. He is the author of Justinian's Men (Palgrave Macmillan, 2017) and has worked on numerous articles about the military and social life of the sixth-century Roman Empire. He is also a consultant, recently working on Epic History TV's documentary series on Belisarius. Evan Zarkadas (MA) is an independent scholar of European and Medieval history and an educator. He received his master's in history from the University of Maine focusing on Medieval Europe, the Eastern Mediterranean, medieval identity, and ethnicity during the late Middle Ages. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Belisarius and Antonina were titans in the Roman world some 1,500 years ago. Belisarius was the most well-known general of his age, victor over the Persians, conqueror of the Vandals and the Goths, and as if this were not enough, wealthy beyond imagination. His wife, Antonina, was an impressive person in her own right. She made a name for herself by traveling with Belisarius on his military campaigns, deposing a pope, and scheming to disgrace important Roman officials. Together, the pair were extremely influential, and arguably wielded more power in the late Roman world than anyone except the emperor Justinian and empress Theodora themselves. This unadulterated power and wealth did not mean that Belisarius and Antonina were universally successful in all that they undertook. They occasionally stumbled militarily, politically, and personally - in their marriage and with their children. These failures knock them from their lofty perch, humanize them, and make them even more relatable and intriguing to us today. Belisarius & Antonina: Love and War in the Age of Justinian (Oxford UP, 2023) is the first modern portrait of this unique partnership. They were not merely husband and wife but also partners in power. This is a paradigm which might seem strange to us, as we reflexively imagine that marriages in the ancient world were staunchly traditional, relegating wives to the domestic sphere only. But Antonina was not a reserved housewife, and Belisarius showed no desire for Antonina to remain in the home. Their private and public lives blended as they traveled together, sometimes bringing their children, and worked side-by-side. Theirs was without a doubt the most important nonroyal marriage of the late Roman world, and one of the very few from all of antiquity that speaks directly to contemporary readers. Dr. David Alan Parnell is an Associate Professor of History at Indiana University Northwest. He is the author of Justinian's Men (Palgrave Macmillan, 2017) and has worked on numerous articles about the military and social life of the sixth-century Roman Empire. He is also a consultant, recently working on Epic History TV's documentary series on Belisarius. Evan Zarkadas (MA) is an independent scholar of European and Medieval history and an educator. He received his master's in history from the University of Maine focusing on Medieval Europe, the Eastern Mediterranean, medieval identity, and ethnicity during the late Middle Ages. Learn more about your ad choices. Visit podcastchoices.com/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Belisarius and Antonina were titans in the Roman world some 1,500 years ago. Belisarius was the most well-known general of his age, victor over the Persians, conqueror of the Vandals and the Goths, and as if this were not enough, wealthy beyond imagination. His wife, Antonina, was an impressive person in her own right. She made a name for herself by traveling with Belisarius on his military campaigns, deposing a pope, and scheming to disgrace important Roman officials. Together, the pair were extremely influential, and arguably wielded more power in the late Roman world than anyone except the emperor Justinian and empress Theodora themselves. This unadulterated power and wealth did not mean that Belisarius and Antonina were universally successful in all that they undertook. They occasionally stumbled militarily, politically, and personally - in their marriage and with their children. These failures knock them from their lofty perch, humanize them, and make them even more relatable and intriguing to us today. Belisarius & Antonina: Love and War in the Age of Justinian (Oxford UP, 2023) is the first modern portrait of this unique partnership. They were not merely husband and wife but also partners in power. This is a paradigm which might seem strange to us, as we reflexively imagine that marriages in the ancient world were staunchly traditional, relegating wives to the domestic sphere only. But Antonina was not a reserved housewife, and Belisarius showed no desire for Antonina to remain in the home. Their private and public lives blended as they traveled together, sometimes bringing their children, and worked side-by-side. Theirs was without a doubt the most important nonroyal marriage of the late Roman world, and one of the very few from all of antiquity that speaks directly to contemporary readers. Dr. David Alan Parnell is an Associate Professor of History at Indiana University Northwest. He is the author of Justinian's Men (Palgrave Macmillan, 2017) and has worked on numerous articles about the military and social life of the sixth-century Roman Empire. He is also a consultant, recently working on Epic History TV's documentary series on Belisarius. Evan Zarkadas (MA) is an independent scholar of European and Medieval history and an educator. He received his master's in history from the University of Maine focusing on Medieval Europe, the Eastern Mediterranean, medieval identity, and ethnicity during the late Middle Ages. Learn more about your ad choices. Visit podcastchoices.com/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In this Bible Story, we learn about the downward spiral of Judah and Israel. Their kings, Rehoboam and Jeroboam, lead their people into an era of idol-worship, war, and cynicism. The past glory of David and Solomon seems like a distant memory, and the people of Israel grow accustomed to sin and shame. This story is inspired by 1 Kings 14, 15:33-34 & 2 Chronicles 12. Go to BibleinaYear.com and learn the Bible in a Year.Today's Bible verse is 2 Chronicles 12:6 from the King James Version.Episode 120: King Jeroboam's son Abijah was sick, and as he sat at the boy's bedside, he called for his wife to disguise herself and seek out the prophet Ahijah. When she arrived, his message for her was not one of hope but of judgment and of recompense for her husband's sins. And as she rode home in heartbreak, her son Abijah died.Hear the Bible come to life as Pastor Jack Graham leads you through the official BibleinaYear.com podcast. This Biblical Audio Experience will help you master wisdom from the world's greatest book. In each episode, you will learn to apply Biblical principles to everyday life. Now understanding the Bible is easier than ever before; enjoy a cinematic audio experience full of inspirational storytelling, orchestral music, and profound commentary from world-renowned Pastor Jack Graham.Also, you can download the Pray.com app for more Christian content, including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Visit JackGraham.org for more resources on how to tap into God's power for successful Christian living.This episode is sponsored by Medi-Share, an innovative health care solution for Christians to save money without sacrificing quality.Pray.com is the digital destination of faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store.Executive Producers: Steve Gatena & Max BardProducer: Ben GammonHosted by: Pastor Jack GrahamMusic by: Andrew Morgan SmithBible Story narration by: Todd HaberkornSee omnystudio.com/listener for privacy information.

The Persian Wars came to an end in the spring of 479 BC, when the land forces of the allied Greeks met the Persian army in an epic clash at Plataea. But the legacy of the Persian Wars would last for decades and centuries to come, shaping memory, identity, and the future relationship between the Greeks and the Persians.Patrick's book is now available! Get The Verge: Reformation, Renaissance, and Forty Years that Shook the World in hardcopy, ebook, or audiobook (read by Patrick) here: https://bit.ly/PWverge. And check out Patrick's new podcast The Pursuit of Dadliness! It's all about “Dad Culture,” and Patrick will interview some fascinating guests about everything from tall wooden ships to smoked meats to comfortable sneakers to history, sports, culture, and politics. https://bit.ly/PWtPoDListen to new episodes 1 week early, to exclusive seasons 1 and 2, and to all episodes ad free with Wondery+. Join Wondery+ for exclusives, binges, early access, and ad free listening. Available in the Wondery App https://wondery.app.link/tidesofhistorySee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Acindynus, Pegasius and Anempodistus were courtiers to King Shapur II of Persia. When the king began a fierce persecution of Christians, the three withdrew from court to a private house and, fearless of their own safety, openly exhorted their fellow-Christians to stand firm in their faith. For this they were arrested and brought before their former lord, who subjected them to many cruel tortures, from which they emerged miraculously unscathed. Seeing this, one of the king's soldiers, named Aphthonius, embraced the Faith and was immediately beheaded. The former courtiers were then put to further tortures, but their only effect was to convince Elpidophorus, a distinguished nobleman, and seven thousand other Persians to faith in Christ. All were beheaded, but not before receiving holy Baptism. The trials of the three continued, but once again they were preserved, and even the king's mother was led to the true faith. Finally they were killed (the account does not say how), receiving the crown of martyrdom along with the king's mother and twenty-eight others.

From Persia to Central Asia to Spain to the Ottomans to Germany to Poland, Ukraine and Russia... and to America - this the amazing history, and also stories, of the Jewish diaspora. It's a story that merits telling especially now. Now that we see many Jewish faces on our screens, Jews who came to Israel from all parts of the world, Jews who kept their Jewish identity for some 2,000 years - regardless of where they were in the world! In this episode, I ask my guest, Dr. Howard Lupovitch, the following questions: What's the difference between Sephardic and Ashkenazi Jews? So, why did the Jews of the diaspora not speak Hebrew? What is the story of the Medieval Jewish Kingdom of Khazar? What is this Jewish jurisdiction in Russia? Why is the story of Jews in Spain the focus of so much attention? How did Jews end up in Poland? And how did they thrive there (relatively speaking)? What is so special about Persian Jews? How important was conversion to the Jewish experience? How does one convert to Judaism anyway? What did Jews call the countries in which they lived during the diaspora? What are some legacies of the Jewish diaspora - aside from the horrific experiences of persecution and the Holocaust? If you wanted our audience to remember just one point about “the Jewish diaspora”, what would it be? Dr. Lupovitch is a professor of history and the director of the Cohn-Haddow Center for Judaic Studies at Wayne State University. He specializes in modern Jewish History, specifically the Jews of Hungary and the Habsburg Monarchy. He recently completed a history of the Jews of Budapest and is currently writing a history of the Neolog Movement, Hungarian Jewry's progressive wing. He is the author of Transleithanian Paradise: A History of the Budapest Jewish Community, 1738-1938. Is it Persia or Iran? In this episode, Dr. Lupovitch talks about Persian Jews and their long history in Persia and modern-day Iran. In a prior conversation, Dr. Khodadad Rezakhani answered the complicated question of whether they are Iranians or Persians. He also explained how the Sasanian Empire crumbled before the Arab Muslims, and, hence, opened the Middle East and Central Asia to Islam. His telling, however, is much different than what you may have heard before. Click here for my conversation with him. I hope you enjoy these episodes. Adel, host & producer ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠History Behind News⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠�