Podcast appearances and mentions of Philip Jenkins

Philip Jenkins' most recent book The Kingdoms of this World  traces how throughout history empires have made and remade religions. This conversation goes all over the world! Youtube - https://youtu.be/d7cmm8YFSPYAudio - https://andymilleriii.com/media/podcastApple -  https://podcasts.apple.com/us/podcast/more-to-the-story-with-dr-andy-miller/id1569988895?uo=4Here's the book - https://www.baylorpress.com/9781481319935/kingdoms-of-this-world/If you are interested in learning more about my two video-accompanied courses, Contender: Going Deeper in the Book of Jude andHeaven and Other Destinations: A Biblical Journey Beyond this World , visit courses.andymilleriii.comAnd don't forget about my most recent book, Contender, which is available on Amazon! Five Steps to Deeper Teaching and Preaching - Recently, I updated this PDF document and added a 45-minute teaching video with slides, explaining this tool. It's like a mini-course. If you sign up for my list, I will send this free resource to you. Sign up here - www.AndyMillerIII.com or Five Steps to Deeper Teaching and Preaching. Today's episode is brought to you by Wesley Biblical Seminary. Interested in going deeper in your faith? Check out our certificate programs, B.A., M.A.s, M.Div., and D.Min degrees. You will study with world-class faculty and the most racially diverse student body in the country. www.wbs.eduThanks too to Phil Laeger for my podcast music. You can find out about Phil's music at https://www.laeger.net

This week on From the Front Porch, it's all about books and basketball! Annie is joined by her husband and friend, Jordan, to set different books head to head and debate their merits in this beloved yearly tradition. To purchase the books mentioned in this episode, stop by The Bookshelf in Thomasville, visit our website (search episode 522), or download and shop on The Bookshelf's official app: The Women by Kristin Hannah vs. Remarkably Bright Creatures by Shelby Van Pelt A Fine Sight to See by Sophie Hudson vs. A Bit Much by Lyndsay Rush Be Ready When the Luck Happens by Ina Garten vs. The Small and the Mighty by Sharon McMahon All the Colors of the Dark by Chris Whitaker vs. The Book of Doors by Gareth Brown The Kingdom of Quail by Harrison Strickland vs. The Ladies Rewrite the Rules by Suzanne Allain James by Percival Everett vs. The God of the Woods by Liz Moore Funny Story by Emily Henry vs. Summer Romance by Annabel Monaghan From the Front Porch is a weekly podcast production of The Bookshelf, an independent bookstore in South Georgia. You can follow The Bookshelf's daily happenings on Instagram, Tiktok, and Facebook, and all the books from today's episode can be purchased online through our store website, www.bookshelfthomasville.com.  A full transcript of today's episode can be found here. Special thanks to Dylan and his team at Studio D Podcast Production for sound and editing and for our theme music, which sets the perfect warm and friendly tone for our Thursday conversations.  This week, Annie is reading A Marriage at Sea by Sophie Elmhirst.  Jordan is reading The Lost History of Christianity by Philip Jenkins. If you liked what you heard in today's episode, tell us by leaving a review on Apple Podcasts. You can also support us on Patreon, where you can access bonus content, monthly live Porch Visits with Annie, our monthly live Patreon Book Club with Bookshelf staffers, Conquer a Classic episodes with Hunter, and more. Just go to patreon.com/fromthefrontporch. We're so grateful for you, and we look forward to meeting back here next week. Our Executive Producers are...Beth, Stephanie Dean, Linda Lee Drozt, Ashley Ferrell, Wendi Jenkins, Martha, Nicole Marsee, Gene Queens, Cammy Tidwell, Jammie Treadwell, and Amanda Whigham.

Las ideas puede llegar a ser muy poderosas, especialmente cuando se han extendido y las abraza mucha gente. Ese es el caso del destino manifiesto o “manifest destiny”, una frase que resume una doctrina muy arraigada en la sociedad estadounidense del siglo XIX, que afirmaba que los recién fundados Estados Unidos de América tenían el derecho, e incluso la obligación divina, de expandirse por toda Norteamérica. La idea del destino manifiesto surgió en la primera mitad del siglo en un contexto de fervor religioso y optimismo nacionalista. Los primeros colonos europeos, en su mayoría protestantes llegados de Europa, veían en América una tierra prometida donde construir una nueva sociedad basada en sus valores. Esta visión se entrelazó con la creencia de que eran un pueblo elegido por Dios para llevar la civilización y el progreso al resto del continente. A medida que la joven nación se consolidaba y ganaba fuerza, la idea de expansión territorial fue sumando partidarios. El vasto territorio al oeste del río Misisipi, con sus riquezas naturales y oportunidades económicas, se convirtió en un objetivo codiciado. La doctrina del destino manifiesto proporcionó una justificación moral y religiosa para esta ambición, presentándola como una misión divina y civilizadora en lugar de una mera conquista para ganar nuevos territorios y colonizarlos. Estados Unidos había nacido a finales del siglo anterior como una federación formada por trece ex colonias británicas que se independizaron de Gran Bretaña con el apoyo de Francia y España. Unas décadas más tarde comenzaron su expansión. En 1803 compraron Luisiana a Napoleón, en 1819 Florida a Fernando VII de España. En paralelo colonos estadounidenses empezaron a llegar a Texas que se independizó conformando una república que luego se uniría a Estados Unidos. Eso hizo estallar la guerra con México que resultó en la anexión de California y los territorios del suroeste que México había heredado del virreinato de Nueva España. La fiebre del oro de California hizo el resto, atrajo a miles de colonos acelerando la expansión hacia la costa del Pacífico. Esta colonización del oeste no estuvo exenta de conflictos. Los indígenas americanos, que habitaban esas tierras desde tiempos inmemoriales, fueron desplazados, recluidos en reservas o sometidos a políticas de asimilación forzada. Lo mismo sucedió con la población de origen hispano. La expansión también exacerbó las tensiones sobre la esclavitud, ya que los nuevos territorios plantearon la cuestión de si permitirla o no. A finales del siglo XIX la doctrina del destino manifiesto estaba en su apogeo. Estados Unidos era ya un país industrial que crecía con fuerza. Pusieron sus ojos en el Caribe sobre las provincias españolas de Cuba y Puerto Rico de las que se apoderaron tras la guerra con España de 1898. Al comenzar el siglo XX Estados Unidos iba de costa a costa y se había convertido en una potencia mundial. No era lo que habían planeado los padres fundadores, pero si el empeño de sus descendientes que, convencidos de su superioridad, llegaron incluso a plantearse cómo exportar el modelo estadounidense al resto del mundo, algo que tratarían de hacer pero abandonando el programa de expansión territorial. El destino manifiesto sigue siendo objeto de debate en nuestros días. Mientras unos lo ven como una expresión legítima del espíritu pionero que acompañó a la federación desde sus inicios, otros lo consideran una mancha en la historia del país, un recordatorio de la injusticia y la violencia que acompañaron a la expansión americana. En El ContraSello: 0:00 Introducción 4:01 El destino manifiesto 1:08:08 El espionaje en la segunda guerra mundial 1:15:56 México antes de México Bibliografia: - "Historia de Estados Unidos" de Aurora Bosch - https://amzn.to/3XixBJC - "Breve historia de Estados Unidos" de Philip Jenkins - https://amzn.to/4dRQEzN - "Breve Historia de los Estados Unidos" de Samuel Eliot - https://amzn.to/3XixIow - "Continente indígena" de Pekka Hämäläinen - https://amzn.to/4dRRfBx · Canal de Telegram: https://t.me/lacontracronica · “Contra la Revolución Francesa”… https://amzn.to/4aF0LpZ · “Hispanos. Breve historia de los pueblos de habla hispana”… https://amzn.to/428js1G · “La ContraHistoria de España. 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In this episode, Zen speaks with Dr. Joel Burnett about his cutting edge research on the Amman Theater Statue, a larger-than-life, Iron Age statue discovered in 2010. We discuss the statue's origin, its features, and its religious function. Along the way, Joel helps us understand how this statue relates to and sheds light on other ancient Near Eastern societies, including Israel and Judah only seventy miles to the west. Here's a link to an article about the Amman Theater Statue, including numerous pictures: https://www.asor.org/anetoday/2019/12/Amman-Theatre-Statue-and-Ammonite-Royal-Ancestor-Cult Here's a link to Joel Burnett's new book on the statue: https://www.asor.org/news/2024/05/aasor75-amman-theater-statue Also in this episode, Cade Jarrell from Baylor Press joins us to discuss a new book by Philip Jenkins, Kingdoms of This World. You can learn more about that book here: https://www.baylorpress.com/9781481319935/kingdoms-of-this-world/ Other Episodes You Might Like: Seeing and Touching History with Cynthia Shafer-Elliott: https://podcasts.apple.com/us/podcast/seeing-and-touching-history-cynthia-shafer-elliott-on/id1648052085?i=1000585869717 The Book of...Judges? with Julian Chike: https://podcasts.apple.com/us/podcast/the-book-of-judges-julian-chike-on-literary/id1648052085?i=1000610082013 Africana Biblical Criticism and the Book of Esther with Ericka Shawndricka Dunbar: https://podcasts.apple.com/us/podcast/africana-biblical-criticism-and-the-book-of/id1648052085?i=1000600183961

How human was Jesus? In his book Jesus Wars, author Philip Jenkins observes, “In the early centuries of Christianity, very strong forces were pulling Christ Godward and heavenward.” Many early Christians emphasized the divine nature of Christ, sometimes at the expense of His humanity. But Jenkins goes on to point out that this tendency was checked by the New Testament itself, which clearly portrays the divine Christ as human. The book of Hebrews is outspoken on this point. This same Jesus who is “the radiance of God's glory and the exact representation of his being” also “shared” our humanity (Heb. 1:3; 2:14). Jesus did not merely appear to be human, He was “fully human in every way” (v. 17). In the person of Jesus Christ, we find someone who is both truly God and truly human. Verses 14 and 17 go on to explain the reason this was necessary. Jesus shared our humanity so that He could die for us. He was also made like us so that He could live for us. Humanity was essential to Christ's role as our High Priest. Without a human nature, Christ would not have been able to die on our behalf. Because He was truly human, Jesus not only died but “suffered when he was tempted.” As a result, he is “able to help those who are being tempted” (v. 18). Jesus' humanity was not a publicity stunt intended to get our attention. Hebrews 2:17 points out that it was a necessity. Jesus had to be made like us to be our sacrifice and High Priest. Because He was made like us and has suffered for us, He is able to “free those who all their lives were held in slavery by their fear of death” (v. 15). Jesus is the one and only God–Man!See omnystudio.com/listener for privacy information.

Our summary comes from an interview with Philip Jenkins in 2007 titled, “Companions of Life: What Must We learn, and Unlearn?” in Books and Culture (March/April 2007, Volume 13, No. 2, 18-20).

In Episode 123 of Theology In Particular, Dr. Jason Montgomery returns to talk about the Patristic Era. Here we focus on the persecution of the church leading up to the time of Constantine and the privileged position that was given to the church in Roman society under his rule.   Links: International Reformed Baptist Seminary: irbsseminary.org If you have feedback, questions, or suggestions, please email Joe at: tip@irbsseminary.org   Recommended Resources: Primary Readings: Eusebius, Ecclesiastical History (Books 6-7 will address the persecution under Decius and Valerian. Books 8-10 will address the Great Persecution under Diocletian and company.) Eusebius, The Life of Constantine (Hagiography in the Early Church; Both of these by Eusebius are in the NPNF, Vol 1) Lactantius, Of The Manner In Which The Persecutors Died (In the ANF, Vol 7, 301) David Gwynn, Christianity In The Later Roman Empire: A Sourcebook Secondary Sources: W. H. C. Frend, The Rise of Christianity (Chapter 9: Struggle and Advance; Chapter 13: The Age of Diocletian; Chapter 14: The Constantinian Revolution) Bruce Shelley, Church History In Plain Language (Chapters 4 and 9 are helpful) Philip Jenkins, The Lost History

In this episode, Zen speaks with Philip Jenkins about his new book A Storm of Images: Iconoclasm and Religious Reformation in the Byzantine World, recently published by Baylor University Press. Dr. Philip Jenkins is Distinguished Professor of History & Director of the Program on Historical Studies of Religion at Baylor University. Related Episodes: Jessica Wai-Fong Wong on icon theology and antiracism: https://podcasts.apple.com/us/podcast/icons-economies-and-racism-a-conversation-with/id1648052085?i=1000584235192 Natalie Carnes on the arts, theology, and feminism: https://podcasts.apple.com/us/podcast/natalie-carnes-on-feminist-theology-and-the-arts/id1648052085?i=1000583436666 Micheal O'Siadhail on poetry and scripture: https://podcasts.apple.com/us/podcast/micheal-osiadhail-on-faith-poetry-and-daring-to-love/id1648052085?i=1000590394430 Thomas Gardner on lyric theology: https://podcasts.apple.com/us/podcast/lyric-theology-thomas-gardner-on-marilynne-robinson/id1648052085?i=1000602629863

In this episode, Zen speaks with Laine Scales and João Chaves about the Baptist Scholars International Roundtable and their new book Baptists and the Kingdom of God (Baylor University Press, 2023). BSIR Call for Papers https://religion.artsandsciences.baylor.edu/sites/g/files/ecbvkj1166/files/2023-10/BSIR_Call%20for%20Proposals%202024%20%282%29.pdf Giveaway Enter to win a free copy of A Storm of Images by Philip Jenkins: https://bit.ly/40mnfbj Related Episodes: Hearing History: Mandy McMichael on Interviewing Baptist Women in Ministry: https://podcasts.apple.com/us/podcast/hearing-history-mandy-mcmichael-on-interviewing-baptist/id1648052085?i=1000619951034 Baptists in 2022 with Elizabeth Flowers and Doug Weaver: https://podcasts.apple.com/us/podcast/baptists-in-2022-with-elizabeth-flowers-and-doug-weaver/id1648052085?i=1000591685324

“We live in a world that feels as though it is in the grip of rapid and capricious change. To rescue ourselves from the distress and dismay that change can induce, we tell ourselves that flux is the signature of contemporary life and sets us apart from the simpler worlds in which those before us lived... Yet we really have little ground to be so confident that present flux is outdoing past, for there have been times when the very conditions of survival were stripped from our predecessors, denying them the dignity of living well. This book is about one of those times, China in the early 1640s, when massive climate cooling, pandemic, and military invasion sent millions to their deaths.” Those are the words of my guest Timothy Brook, which begin his new book The Price of Collapse: The Little Ice Age and the Fall of Ming China. Founded in 1368, the Ming overthrew Mongol rule, eventually moved the capital of China to Beijing, and ushered in centuries of economic growth, dazzling cultural achievements, and a doubling of the population. This book is an inquiry into how that achievement collapsed–and why. Timothy Brook is Professor Emeritus of History at the University of British Columbia. His work focuses on the Ming Dynasty, but has extended to both earlier and much later eras. This is his second appearance on the podcast; he was last on in Episode 180 to discuss his book Great State: China and the World. For Further Investigation Porcelain was mentioned in the course of the conversation; for the European industrial aesthetic drive to match China's capacity to make beautiful porcelain, see my conversation with Suzanne Marchand in Episode 110 Tim Brook believe that prices are tools by which to diagnose climate change on par with taking sample cores from glaciers, or examining tree rings. While I've never had a conversation about glacier cores with anyone (but I'm open to it), I have had one about tree rings in Episode 156: The Stories Told By Trees. An even bigger perspective on climate–but one without the granularity and fine detail provided by price history–was provided by Philip Jenkins in Episode 209: Climate, Catastrophe, and Faith  Transcript [00:03:08] Al: Tim Brooke, welcome back to the podcast. [00:03:10] Tim: Thank you, Al. It's a pleasure to be here. [00:03:13] Al: Before we get to anything else, we should probably do a definition. What is price history? Since we're going to be discussing price history a lot. Before we get to China, let's get to the even stranger terrain of price history. [00:03:31] Tim: The project began not as a project to understand climate change. The project began because I wanted to understand the most basic, simple fact that Anyone in a somewhat commercialized society has to deal with, and that is, how much do things cost? It was, so it was a very kind of simple minded question that I had. [00:03:58] Tim: I just wanted to know, [00:04:00] what did you, what did it cost to live during the Ming Dynasty? And I've worked on the Ming Dynasty for long enough that I had a good sense of what society and economy and politics were like during the period. So what I wanted to do is go down to the level of daily life and figure out, what did things cost? [00:04:18] Tim: Did people have enough? income to be able to buy the things they needed. How was that income distributed? How were costs managed? So I started out with this very simple idea. And in fact, the idea was niggling in the back of my mind for about two decades. And so over the last two decades, Whenever I'm reading a source of the Ming, I pick out the prices of things when prices of things are mentioned. [00:04:43] Tim: Now, there is no European historians have got a huge edge on China historians over the question of prices because there's any number of sources that European scholars can use, market sources, parish records, and so [00:05:00] forth. In China,

In the eighth century, the Byzantine Empire began a campaign to remove or suppress sacred images that depicted Christ, the Virgin, or other holy figures, whether in paintings, mosaics, murals, or other media. In some cases, the campaign extended to breaking or wrecking images through what became known as iconoclasm. Over the following years, the emperors' zealous movement involved other acts that closely foreshadowed the Reformation movement that would sweep Western Europe in the sixteenth century. Like that later Reformation, iconoclasm marked an authentic revolution in religious sensibility, with all that implied for theology, culture, and visual perceptions of holiness. This was a pivotal moment in the definition of Christianity and its relationship to the material creation. It was also a time of critical encounters with the other Abrahamic religions of Judaism and Islam. With A Storm of Images: Iconoclasm and Religious Reformation in the Byzantine World (Baylor UP, 2023), Philip Jenkins offers a compelling retelling of the saga of how the iconoclastic movement detonated ferocious controversy within the church and secular society as icon supporters challenged the image breakers. Decades of internal struggle followed, marked by rebellions and civil wars, purges and persecutions, plotting and coups d'état. After their cause triumphed, image supporters made the cult of icons ever more central to the faith of Orthodox Christianity. Iconoclasm marked a watershed in the history of Late Antiquity and the Early Middle Ages, and it contributed to Western attempts to establish new empires. The questions raised during these struggles are all the more relevant at a time when such controversy rages over public depictions of history and the removal of statues, monuments, and names associated with hated figures. As in those earlier times, debates over images serve as vehicles for authentic cultural revolutions. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In the eighth century, the Byzantine Empire began a campaign to remove or suppress sacred images that depicted Christ, the Virgin, or other holy figures, whether in paintings, mosaics, murals, or other media. In some cases, the campaign extended to breaking or wrecking images through what became known as iconoclasm. Over the following years, the emperors' zealous movement involved other acts that closely foreshadowed the Reformation movement that would sweep Western Europe in the sixteenth century. Like that later Reformation, iconoclasm marked an authentic revolution in religious sensibility, with all that implied for theology, culture, and visual perceptions of holiness. This was a pivotal moment in the definition of Christianity and its relationship to the material creation. It was also a time of critical encounters with the other Abrahamic religions of Judaism and Islam. With A Storm of Images: Iconoclasm and Religious Reformation in the Byzantine World (Baylor UP, 2023), Philip Jenkins offers a compelling retelling of the saga of how the iconoclastic movement detonated ferocious controversy within the church and secular society as icon supporters challenged the image breakers. Decades of internal struggle followed, marked by rebellions and civil wars, purges and persecutions, plotting and coups d'état. After their cause triumphed, image supporters made the cult of icons ever more central to the faith of Orthodox Christianity. Iconoclasm marked a watershed in the history of Late Antiquity and the Early Middle Ages, and it contributed to Western attempts to establish new empires. The questions raised during these struggles are all the more relevant at a time when such controversy rages over public depictions of history and the removal of statues, monuments, and names associated with hated figures. As in those earlier times, debates over images serve as vehicles for authentic cultural revolutions. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In the eighth century, the Byzantine Empire began a campaign to remove or suppress sacred images that depicted Christ, the Virgin, or other holy figures, whether in paintings, mosaics, murals, or other media. In some cases, the campaign extended to breaking or wrecking images through what became known as iconoclasm. Over the following years, the emperors' zealous movement involved other acts that closely foreshadowed the Reformation movement that would sweep Western Europe in the sixteenth century. Like that later Reformation, iconoclasm marked an authentic revolution in religious sensibility, with all that implied for theology, culture, and visual perceptions of holiness. This was a pivotal moment in the definition of Christianity and its relationship to the material creation. It was also a time of critical encounters with the other Abrahamic religions of Judaism and Islam. With A Storm of Images: Iconoclasm and Religious Reformation in the Byzantine World (Baylor UP, 2023), Philip Jenkins offers a compelling retelling of the saga of how the iconoclastic movement detonated ferocious controversy within the church and secular society as icon supporters challenged the image breakers. Decades of internal struggle followed, marked by rebellions and civil wars, purges and persecutions, plotting and coups d'état. After their cause triumphed, image supporters made the cult of icons ever more central to the faith of Orthodox Christianity. Iconoclasm marked a watershed in the history of Late Antiquity and the Early Middle Ages, and it contributed to Western attempts to establish new empires. The questions raised during these struggles are all the more relevant at a time when such controversy rages over public depictions of history and the removal of statues, monuments, and names associated with hated figures. As in those earlier times, debates over images serve as vehicles for authentic cultural revolutions. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/art

In the eighth century, the Byzantine Empire began a campaign to remove or suppress sacred images that depicted Christ, the Virgin, or other holy figures, whether in paintings, mosaics, murals, or other media. In some cases, the campaign extended to breaking or wrecking images through what became known as iconoclasm. Over the following years, the emperors' zealous movement involved other acts that closely foreshadowed the Reformation movement that would sweep Western Europe in the sixteenth century. Like that later Reformation, iconoclasm marked an authentic revolution in religious sensibility, with all that implied for theology, culture, and visual perceptions of holiness. This was a pivotal moment in the definition of Christianity and its relationship to the material creation. It was also a time of critical encounters with the other Abrahamic religions of Judaism and Islam. With A Storm of Images: Iconoclasm and Religious Reformation in the Byzantine World (Baylor UP, 2023), Philip Jenkins offers a compelling retelling of the saga of how the iconoclastic movement detonated ferocious controversy within the church and secular society as icon supporters challenged the image breakers. Decades of internal struggle followed, marked by rebellions and civil wars, purges and persecutions, plotting and coups d'état. After their cause triumphed, image supporters made the cult of icons ever more central to the faith of Orthodox Christianity. Iconoclasm marked a watershed in the history of Late Antiquity and the Early Middle Ages, and it contributed to Western attempts to establish new empires. The questions raised during these struggles are all the more relevant at a time when such controversy rages over public depictions of history and the removal of statues, monuments, and names associated with hated figures. As in those earlier times, debates over images serve as vehicles for authentic cultural revolutions. Crawford Gribben is a professor of history at Queen's University Belfast. 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

In the eighth century, the Byzantine Empire began a campaign to remove or suppress sacred images that depicted Christ, the Virgin, or other holy figures, whether in paintings, mosaics, murals, or other media. In some cases, the campaign extended to breaking or wrecking images through what became known as iconoclasm. Over the following years, the emperors' zealous movement involved other acts that closely foreshadowed the Reformation movement that would sweep Western Europe in the sixteenth century. Like that later Reformation, iconoclasm marked an authentic revolution in religious sensibility, with all that implied for theology, culture, and visual perceptions of holiness. This was a pivotal moment in the definition of Christianity and its relationship to the material creation. It was also a time of critical encounters with the other Abrahamic religions of Judaism and Islam. With A Storm of Images: Iconoclasm and Religious Reformation in the Byzantine World (Baylor UP, 2023), Philip Jenkins offers a compelling retelling of the saga of how the iconoclastic movement detonated ferocious controversy within the church and secular society as icon supporters challenged the image breakers. Decades of internal struggle followed, marked by rebellions and civil wars, purges and persecutions, plotting and coups d'état. After their cause triumphed, image supporters made the cult of icons ever more central to the faith of Orthodox Christianity. Iconoclasm marked a watershed in the history of Late Antiquity and the Early Middle Ages, and it contributed to Western attempts to establish new empires. The questions raised during these struggles are all the more relevant at a time when such controversy rages over public depictions of history and the removal of statues, monuments, and names associated with hated figures. As in those earlier times, debates over images serve as vehicles for authentic cultural revolutions. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

In the eighth century, the Byzantine Empire began a campaign to remove or suppress sacred images that depicted Christ, the Virgin, or other holy figures, whether in paintings, mosaics, murals, or other media. In some cases, the campaign extended to breaking or wrecking images through what became known as iconoclasm. Over the following years, the emperors' zealous movement involved other acts that closely foreshadowed the Reformation movement that would sweep Western Europe in the sixteenth century. Like that later Reformation, iconoclasm marked an authentic revolution in religious sensibility, with all that implied for theology, culture, and visual perceptions of holiness. This was a pivotal moment in the definition of Christianity and its relationship to the material creation. It was also a time of critical encounters with the other Abrahamic religions of Judaism and Islam. With A Storm of Images: Iconoclasm and Religious Reformation in the Byzantine World (Baylor UP, 2023), Philip Jenkins offers a compelling retelling of the saga of how the iconoclastic movement detonated ferocious controversy within the church and secular society as icon supporters challenged the image breakers. Decades of internal struggle followed, marked by rebellions and civil wars, purges and persecutions, plotting and coups d'état. After their cause triumphed, image supporters made the cult of icons ever more central to the faith of Orthodox Christianity. Iconoclasm marked a watershed in the history of Late Antiquity and the Early Middle Ages, and it contributed to Western attempts to establish new empires. The questions raised during these struggles are all the more relevant at a time when such controversy rages over public depictions of history and the removal of statues, monuments, and names associated with hated figures. As in those earlier times, debates over images serve as vehicles for authentic cultural revolutions. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices

In the eighth century, the Byzantine Empire began a campaign to remove or suppress sacred images that depicted Christ, the Virgin, or other holy figures, whether in paintings, mosaics, murals, or other media. In some cases, the campaign extended to breaking or wrecking images through what became known as iconoclasm. Over the following years, the emperors' zealous movement involved other acts that closely foreshadowed the Reformation movement that would sweep Western Europe in the sixteenth century. Like that later Reformation, iconoclasm marked an authentic revolution in religious sensibility, with all that implied for theology, culture, and visual perceptions of holiness. This was a pivotal moment in the definition of Christianity and its relationship to the material creation. It was also a time of critical encounters with the other Abrahamic religions of Judaism and Islam. With A Storm of Images: Iconoclasm and Religious Reformation in the Byzantine World (Baylor UP, 2023), Philip Jenkins offers a compelling retelling of the saga of how the iconoclastic movement detonated ferocious controversy within the church and secular society as icon supporters challenged the image breakers. Decades of internal struggle followed, marked by rebellions and civil wars, purges and persecutions, plotting and coups d'état. After their cause triumphed, image supporters made the cult of icons ever more central to the faith of Orthodox Christianity. Iconoclasm marked a watershed in the history of Late Antiquity and the Early Middle Ages, and it contributed to Western attempts to establish new empires. The questions raised during these struggles are all the more relevant at a time when such controversy rages over public depictions of history and the removal of statues, monuments, and names associated with hated figures. As in those earlier times, debates over images serve as vehicles for authentic cultural revolutions. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

In the eighth century, the Byzantine Empire began a campaign to remove or suppress sacred images that depicted Christ, the Virgin, or other holy figures, whether in paintings, mosaics, murals, or other media. In some cases, the campaign extended to breaking or wrecking images through what became known as iconoclasm. Over the following years, the emperors' zealous movement involved other acts that closely foreshadowed the Reformation movement that would sweep Western Europe in the sixteenth century. Like that later Reformation, iconoclasm marked an authentic revolution in religious sensibility, with all that implied for theology, culture, and visual perceptions of holiness. This was a pivotal moment in the definition of Christianity and its relationship to the material creation. It was also a time of critical encounters with the other Abrahamic religions of Judaism and Islam. With A Storm of Images: Iconoclasm and Religious Reformation in the Byzantine World (Baylor UP, 2023), Philip Jenkins offers a compelling retelling of the saga of how the iconoclastic movement detonated ferocious controversy within the church and secular society as icon supporters challenged the image breakers. Decades of internal struggle followed, marked by rebellions and civil wars, purges and persecutions, plotting and coups d'état. After their cause triumphed, image supporters made the cult of icons ever more central to the faith of Orthodox Christianity. Iconoclasm marked a watershed in the history of Late Antiquity and the Early Middle Ages, and it contributed to Western attempts to establish new empires. The questions raised during these struggles are all the more relevant at a time when such controversy rages over public depictions of history and the removal of statues, monuments, and names associated with hated figures. As in those earlier times, debates over images serve as vehicles for authentic cultural revolutions. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

We welcome you all back to a new school year as we kick off with our new series, Big If True, as our Dean Chris Lash shares with us the state of the Church in the US and the Parable of the Sower. Source material: Ben Stuart, On the state of modern Christianity, sermon Gordon Conwell, Christianity in a global context, report: Philip Jenkins, The New Christendom Rebekah McLaughlin, Confronting Christianity Rebekah McLaughlin, The Secular Creed  Roger Olson, The Story of Christian Theology Pew Research, Why people with no religion are projected to decline as a share of the world's population Pew Research, The Future of World Religions, study Pew-Templeton, The Future of World Relgions, article  NYT, America is Losing Religious Faith, 8/25/23 Washington Post, The world is expected to grow more religious not less,

Jews and Christians alike have made Psalm 91 one of the most commonly used and cited parts of the Bible. For over two thousand years, the psalm has played a pivotal role in discussions of theology and politics, of medicine and mysticism. In He Will Save You from the Deadly Pestilence: The Many Lives of Psalm 91 (Oxford UP, 2022), acclaimed religion scholar Philip Jenkins illustrates how the evolving uses of Psalm 91 map developing ideas about religion and the supernatural. Depending on the era, Psalm 91 is protective; it is triumphalist; it is messianic; it is millenarian and apocalyptic; it is therapeutic. It has shaped theories of politics and government. In different ages, it has borne many different names: the Song of Evil Spirits, the Soldier's Psalm, and most broadly, the Protection Psalm. As the Song of Plagues, it has gained a whole new relevance in an age of global pandemic. In the New Testament, Satan himself quotes the psalm, and ever since, that text has both reflected and shaped changing concepts of evil and the demonic. It can be read as a lesson in exalted monotheistic theology, but it was and is used for magical purposes, including for exorcism and demon-fighting. As threats have evolved in various societies, so interpretations of Psalm 91 have developed to accommodate each new reality. The psalm's language about demons and evil forces has repeatedly come into play when Christianity encounters other religious traditions. At every stage, interpretations have to be understood in the larger context of social, spiritual, and practical concerns--indeed, a biography of Psalm 91 is also a history of critical themes in Western religion. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Jews and Christians alike have made Psalm 91 one of the most commonly used and cited parts of the Bible. For over two thousand years, the psalm has played a pivotal role in discussions of theology and politics, of medicine and mysticism. In He Will Save You from the Deadly Pestilence: The Many Lives of Psalm 91 (Oxford UP, 2022), acclaimed religion scholar Philip Jenkins illustrates how the evolving uses of Psalm 91 map developing ideas about religion and the supernatural. Depending on the era, Psalm 91 is protective; it is triumphalist; it is messianic; it is millenarian and apocalyptic; it is therapeutic. It has shaped theories of politics and government. In different ages, it has borne many different names: the Song of Evil Spirits, the Soldier's Psalm, and most broadly, the Protection Psalm. As the Song of Plagues, it has gained a whole new relevance in an age of global pandemic. In the New Testament, Satan himself quotes the psalm, and ever since, that text has both reflected and shaped changing concepts of evil and the demonic. It can be read as a lesson in exalted monotheistic theology, but it was and is used for magical purposes, including for exorcism and demon-fighting. As threats have evolved in various societies, so interpretations of Psalm 91 have developed to accommodate each new reality. The psalm's language about demons and evil forces has repeatedly come into play when Christianity encounters other religious traditions. At every stage, interpretations have to be understood in the larger context of social, spiritual, and practical concerns--indeed, a biography of Psalm 91 is also a history of critical themes in Western religion. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Jews and Christians alike have made Psalm 91 one of the most commonly used and cited parts of the Bible. For over two thousand years, the psalm has played a pivotal role in discussions of theology and politics, of medicine and mysticism. In He Will Save You from the Deadly Pestilence: The Many Lives of Psalm 91 (Oxford UP, 2022), acclaimed religion scholar Philip Jenkins illustrates how the evolving uses of Psalm 91 map developing ideas about religion and the supernatural. Depending on the era, Psalm 91 is protective; it is triumphalist; it is messianic; it is millenarian and apocalyptic; it is therapeutic. It has shaped theories of politics and government. In different ages, it has borne many different names: the Song of Evil Spirits, the Soldier's Psalm, and most broadly, the Protection Psalm. As the Song of Plagues, it has gained a whole new relevance in an age of global pandemic. In the New Testament, Satan himself quotes the psalm, and ever since, that text has both reflected and shaped changing concepts of evil and the demonic. It can be read as a lesson in exalted monotheistic theology, but it was and is used for magical purposes, including for exorcism and demon-fighting. As threats have evolved in various societies, so interpretations of Psalm 91 have developed to accommodate each new reality. The psalm's language about demons and evil forces has repeatedly come into play when Christianity encounters other religious traditions. At every stage, interpretations have to be understood in the larger context of social, spiritual, and practical concerns--indeed, a biography of Psalm 91 is also a history of critical themes in Western religion. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Jews and Christians alike have made Psalm 91 one of the most commonly used and cited parts of the Bible. For over two thousand years, the psalm has played a pivotal role in discussions of theology and politics, of medicine and mysticism. In He Will Save You from the Deadly Pestilence: The Many Lives of Psalm 91 (Oxford UP, 2022), acclaimed religion scholar Philip Jenkins illustrates how the evolving uses of Psalm 91 map developing ideas about religion and the supernatural. Depending on the era, Psalm 91 is protective; it is triumphalist; it is messianic; it is millenarian and apocalyptic; it is therapeutic. It has shaped theories of politics and government. In different ages, it has borne many different names: the Song of Evil Spirits, the Soldier's Psalm, and most broadly, the Protection Psalm. As the Song of Plagues, it has gained a whole new relevance in an age of global pandemic. In the New Testament, Satan himself quotes the psalm, and ever since, that text has both reflected and shaped changing concepts of evil and the demonic. It can be read as a lesson in exalted monotheistic theology, but it was and is used for magical purposes, including for exorcism and demon-fighting. As threats have evolved in various societies, so interpretations of Psalm 91 have developed to accommodate each new reality. The psalm's language about demons and evil forces has repeatedly come into play when Christianity encounters other religious traditions. At every stage, interpretations have to be understood in the larger context of social, spiritual, and practical concerns--indeed, a biography of Psalm 91 is also a history of critical themes in Western religion. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Jews and Christians alike have made Psalm 91 one of the most commonly used and cited parts of the Bible. For over two thousand years, the psalm has played a pivotal role in discussions of theology and politics, of medicine and mysticism. In He Will Save You from the Deadly Pestilence: The Many Lives of Psalm 91 (Oxford UP, 2022), acclaimed religion scholar Philip Jenkins illustrates how the evolving uses of Psalm 91 map developing ideas about religion and the supernatural. Depending on the era, Psalm 91 is protective; it is triumphalist; it is messianic; it is millenarian and apocalyptic; it is therapeutic. It has shaped theories of politics and government. In different ages, it has borne many different names: the Song of Evil Spirits, the Soldier's Psalm, and most broadly, the Protection Psalm. As the Song of Plagues, it has gained a whole new relevance in an age of global pandemic. In the New Testament, Satan himself quotes the psalm, and ever since, that text has both reflected and shaped changing concepts of evil and the demonic. It can be read as a lesson in exalted monotheistic theology, but it was and is used for magical purposes, including for exorcism and demon-fighting. As threats have evolved in various societies, so interpretations of Psalm 91 have developed to accommodate each new reality. The psalm's language about demons and evil forces has repeatedly come into play when Christianity encounters other religious traditions. At every stage, interpretations have to be understood in the larger context of social, spiritual, and practical concerns--indeed, a biography of Psalm 91 is also a history of critical themes in Western religion. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Jews and Christians alike have made Psalm 91 one of the most commonly used and cited parts of the Bible. For over two thousand years, the psalm has played a pivotal role in discussions of theology and politics, of medicine and mysticism. In He Will Save You from the Deadly Pestilence: The Many Lives of Psalm 91 (Oxford UP, 2022), acclaimed religion scholar Philip Jenkins illustrates how the evolving uses of Psalm 91 map developing ideas about religion and the supernatural. Depending on the era, Psalm 91 is protective; it is triumphalist; it is messianic; it is millenarian and apocalyptic; it is therapeutic. It has shaped theories of politics and government. In different ages, it has borne many different names: the Song of Evil Spirits, the Soldier's Psalm, and most broadly, the Protection Psalm. As the Song of Plagues, it has gained a whole new relevance in an age of global pandemic. In the New Testament, Satan himself quotes the psalm, and ever since, that text has both reflected and shaped changing concepts of evil and the demonic. It can be read as a lesson in exalted monotheistic theology, but it was and is used for magical purposes, including for exorcism and demon-fighting. As threats have evolved in various societies, so interpretations of Psalm 91 have developed to accommodate each new reality. The psalm's language about demons and evil forces has repeatedly come into play when Christianity encounters other religious traditions. At every stage, interpretations have to be understood in the larger context of social, spiritual, and practical concerns--indeed, a biography of Psalm 91 is also a history of critical themes in Western religion. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

Jews and Christians alike have made Psalm 91 one of the most commonly used and cited parts of the Bible. For over two thousand years, the psalm has played a pivotal role in discussions of theology and politics, of medicine and mysticism. In He Will Save You from the Deadly Pestilence: The Many Lives of Psalm 91 (Oxford UP, 2022), acclaimed religion scholar Philip Jenkins illustrates how the evolving uses of Psalm 91 map developing ideas about religion and the supernatural. Depending on the era, Psalm 91 is protective; it is triumphalist; it is messianic; it is millenarian and apocalyptic; it is therapeutic. It has shaped theories of politics and government. In different ages, it has borne many different names: the Song of Evil Spirits, the Soldier's Psalm, and most broadly, the Protection Psalm. As the Song of Plagues, it has gained a whole new relevance in an age of global pandemic. In the New Testament, Satan himself quotes the psalm, and ever since, that text has both reflected and shaped changing concepts of evil and the demonic. It can be read as a lesson in exalted monotheistic theology, but it was and is used for magical purposes, including for exorcism and demon-fighting. As threats have evolved in various societies, so interpretations of Psalm 91 have developed to accommodate each new reality. The psalm's language about demons and evil forces has repeatedly come into play when Christianity encounters other religious traditions. At every stage, interpretations have to be understood in the larger context of social, spiritual, and practical concerns--indeed, a biography of Psalm 91 is also a history of critical themes in Western religion. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Jews and Christians alike have made Psalm 91 one of the most commonly used and cited parts of the Bible. For over two thousand years, the psalm has played a pivotal role in discussions of theology and politics, of medicine and mysticism. In He Will Save You from the Deadly Pestilence: The Many Lives of Psalm 91 (Oxford UP, 2022), acclaimed religion scholar Philip Jenkins illustrates how the evolving uses of Psalm 91 map developing ideas about religion and the supernatural. Depending on the era, Psalm 91 is protective; it is triumphalist; it is messianic; it is millenarian and apocalyptic; it is therapeutic. It has shaped theories of politics and government. In different ages, it has borne many different names: the Song of Evil Spirits, the Soldier's Psalm, and most broadly, the Protection Psalm. As the Song of Plagues, it has gained a whole new relevance in an age of global pandemic. In the New Testament, Satan himself quotes the psalm, and ever since, that text has both reflected and shaped changing concepts of evil and the demonic. It can be read as a lesson in exalted monotheistic theology, but it was and is used for magical purposes, including for exorcism and demon-fighting. As threats have evolved in various societies, so interpretations of Psalm 91 have developed to accommodate each new reality. The psalm's language about demons and evil forces has repeatedly come into play when Christianity encounters other religious traditions. At every stage, interpretations have to be understood in the larger context of social, spiritual, and practical concerns--indeed, a biography of Psalm 91 is also a history of critical themes in Western religion. Crawford Gribben is a professor of history at Queen's University Belfast.

The Medieval church is often a confusing and controversial time in church history. However, despite this reality, we can still learn things from the missionary efforts of the believers during this time. In this episode, we talk with Dr. Stephen Presley about the state of the church and missions during the Middle Ages. Some of the questions addressed in this episode: -What impact did monastic orders have on the mission of the church? -What impact did the Crusades have on the mission of the church? -What were some challenges for the church during this time? Books mentioned in this episode: -The Thousand Years of Uncertainty. Kenneth Scott Latourette. -The Missionary Movement in Christian History: Studies in the Transmission of Faith. Andrew Walls. -Missionary Monks: An Introduction to the History and Theology of Missionary Monasticism. Ed Smither. -The Lost History of Christianity: The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia--and How It Died. Philip Jenkins. -The Medieval Church: A Brief History. Joseph Lynch. Follow Amazon the Himalayas on: Twitter | Instagram | Facebook For more information on the Southern Baptist Theological Seminary, go to sbts.edu For information on Boyce College, go to BoyceCollege.com

What do we do when things fall apart? The way we answer this question shows us the truth of who we are. We all look great when things are comfortable. It's in the times of challenge, when the building is burning down around us, when all that we've held onto dissolves in our arms, that our true allegiance, our true character, our true identity get revealed. Christianity is in exile in the Western world: if current trends continue, between 1950 - 2050 the number of self-identifying Christians will have dropped by more than 50%. So how are Christians to live in the world as exiles? Listen as Pastor Clint unpacks this shift and how Christians today can learn from the work and words of Jeremiah in his own time of exile. In this famous passage from Jeremiah 29, explore how God teaches followers not to isolate from culture, but to settle in, seek the flourishing of the society around them, and signify hope in God's ultimate coming shalom. Sermon Resources: 1. For resources on Christendom and Post-Christendom, check out "The Next Christendom," by Philip Jenkins and "To Change The World: The Irony, Tragedy, and Possibility of Christianity in the Late Modern World," by James Davison Hunter 2. On Gen-Z Religious Demographics: https://www.americansurveycenter.org/research/generation-z-future-of-faith/ 3. On the future of Christianity in America: https://www.pewresearch.org/religion/2022/09/13/modeling-the-future-of-religion-in-america/ 4. “The church is one of those former power brokers who once enjoyed a place of influence at the cultural table, but has been chased away from its place of privilege and is now seeking to find where it belongs amidst the ever-changing dynamics of contemporary culture” -Lee Beach, "The Church in Exile: Living in Hope After Christendom" 5. Exile is "being an outcast within one's own country” -Paul Tabori 6. “If we are looking for insurance against want and oppression, we will find it only in our neighbors' prosperity and goodwill and, beyond that, in the good health of our worldly places, our homelands. If we were sincerely looking for a place of safety, for real security and success, then we would begin to turn to our communities - and not the communities simply of our human neighbors but also of the water, earth, and air, the plants and animals, all the creatures with whom our local life is shared.”― Wendell Berry, "The Art of the Commonplace: The Agrarian Essays" 7. "Christians are distinguished from others neither by country, nor language...nor do they, like some, proclaim themselves the advocates of any merely human doctrines...following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking method of life. They dwell in their own countries, but simply as sojourners...they marry, as do all [others]; they beget children; but they do not destroy their offspring. They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh. They pass their days on earth but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all people, and are persecuted by all...they are poor, yet make many rich; they are in lack of all things, and yet abound in all; they are dishonored, and yet in their very dishonor are glorified...they are reviled, and bless; they are insulted, and repay the insult with honor.” -Epistle to Diognetus 8. Information on the McDowell Miracle Mile: https://www.azcentral.com/story/news/local/phoenix/2015/10/27/phoenix-mcdowell-road-miracle-mile-refugee-immigrant-diversity/74682840/ Join us below: Facebook: www.facebook.com/midtownpreschurch Instagram: www.instagram.com/midtown.pres Website: www.midtownpres.org Community Groups: www.midtownpres.org/community-groups Sunday Services: www.midtownpres.org

On this episode, I'm talking with my friend, Philip Jenkins. Philip is a husband, father, minister, author, and most recently, a middle school teacher. Philip and I talk about how impactful the local congregation can and should be in the spiritual development of our kids. Philip shares some of his experience as a youth minister, seeing firsthand the power of mentoring when older members of the congregation take an interest in investing in younger generations. We also spend some time discussing ways parents can cultivate creativity and develop confidence in the hearts and minds of our children. I really enjoyed this conversation with Philip and I hope that it's helpful to you. Thanks again for dropping by.

The pandemic  of 1346–the Black Death–in some areas of Europe killed as much as 50% of the population. But this first outbreak, while the worst, was not the last. For three centuries it persisted, with at least 30 further outbreaks. Such numbers indicated that the Black Death resulted in unimaginable suffering and tragedy from which no-one was untouched. But the Black Death also brought about a cultural and economic renewal. Labor scarcity encouraged the development of new or improved technologies, like wind power, water power, and gunpowder. A growth in disposable incomes led to an increase in consumption of silks, sugars, spices, furs, gold, and slaves.  It was not despite the Black Death that Europe flourished, argues my guest James Belich, but because of the Black Death.  James Belich is the Beit Professor of of Imperial and Commonwealth History at the University of Oxford, and cofounder of the Oxford Centre for Global History. His books include a two-volume history of New Zealand, but his most recent book is The World the Plague Made: The Black Death and the Rise of Europe, which is the focus of our conversation today. For Further Investigation Belich's two-volume history of New Zealand is comprised of Making Peoples: A History of the New Zealanders from Polynesian Settlement to the End of the Nineteenth Century and Paradise Reforged: A History of the New Zealanders, 1880-2000 Most recently Belich wrote Replenishing the Earth: The Settler Revolution and the Rise of the Angloworld, which as he mentioned in the conversation raised many questions in his head that required him to write The World the Plague Made We've previously talked about some of the more immediate consequences of the Black Death with Mark Bailey in Episode 207: After the Black Death. Another conversation which discussed disease and history and much more besides, from a very wide perspective indeed, was with Philip Jenkins in Episode 209: Climate, Catastrophe, and Faith

As the Rejected Religion platform is concerned with what is known as 'occulture,' or how the occult is represented and portrayed in popular culture, this video highlights some of the occult references found in two recent Netflix series, Archive 81 and Stranger Things. Please see the 'References' section below for more detailed information concerning these topics. Copyright Disclaimer under section 107 of the Copyright Act of 1976, allowance is made for “fair use” for purposes such as criticism, comment, news reporting, teaching, scholarship, education and research.  REFERENCES 1. Celestial/astronomical magic - Ninian Nijhuis (99+) Western Sidereal Astrology: From Ancient Babylonia to the Modern West | Ninian L Nijhuis - Academia.edu - Nicholas Campion Astrology | 67 | The Occult World | Nicholas Campion | Taylor & Franci (taylorfrancis.com) - Wouter Hanegraaff (see in particular pp.392-395) New Age Religion and Western Culture – Esotericism in the Mirror of Secular Thought | Brill  2. WitchcraftOxford Handbook of New Religious Movements - Oxford Handbooks  3. Spiritualism - Egil Asprem (99+) The Society for Psychical Research (Chapter 24, The Occult World) | Egil Asprem - Academia.edu - Cathy Gutierrez The Occult World (routledgehandbooks.com)- Catherine Albanese A Republic of Mind and Spirit (yale.edu)  HBO No One Dies in Lily Dale - No One Dies in Lily Dale (2011) - IMDb  4. Spirit Art 5. Spirit Photography - Tessel Bauduin (99+) The Occult and the Visual Arts | Tessel M . Bauduin, PhD - Academia.edu- The Spiritual in Art The Spiritual in Art, Maurice Tuchman | 9780896596696 | Boeken | bol.comHilma af Klint: Paintings for the Future | The Guggenheim Museums and Foundationwelcome - Georgiana Houghton  6. Theosophical Society - Olav Hammer The Occult World (routledgehandbooks.com)- Catherine Albanese A Republic of Mind and Spirit (yale.edu)- Wouter Hanegraaff New Age Religion and Western Culture – Esotericism in the Mirror of Secular Thought | Brill  7. Ritual Magic(k) Golden Dawn: -Francisco Santos Silva William Wynn Westcott | 24 | The Occult World | Francisco Santos Silva (taylorfrancis.com)Samuel Liddell Mathers | 26 | The Occult World | Francisco Santos Silv (taylorfrancis.com)- Robert Gilbert The Occult World (routledgehandbooks.com) Ordo Templi Orientis & 8. Agape Lodge No. 2: - Christian Giudice The Occult World (routledgehandbooks.com)- Nicolas Goodrick-Clarke The Occult Roots Of Nazism : Free Download, Borrow, and Streaming : Internet Archive- Nicolas Campion The Occult World (routledgehandbooks.com)- Manon Hedenborg White (99+) From Chorazin to Carcosa. Fiction-Based Esotericism in the Black Pilgrimage of Jack Parsons and Cameron | Manon Hedenborg White - Academia.eduAmazon.com: The Eloquent Blood: The Goddess Babalon and the Construction of Femininities in Western Esotericism (Oxford Studies in Western Esotericism): 9780190065027: Hedenborg White, Manon: Books- Hugh Urban (99+) Magia Sexualis | Hugh Urban - Academia.edu 9. Mankind UnitedMankind, Unite! | Lapham's Quarterly (laphamsquarterly.org)Mankind United Index (sacred-texts.com)California cult : the story of "Mankind United" : Dohrman, H. T : Free Download, Borrow, and Streaming : Internet Archive  10. Satanic Panic - Philip Jenkins (pp.221-241) in  Oxford Handbook of New Religious Movements - Oxford Handbooks - Jesper Aagaard Petersen The Occult World (routledgehandbooks.com)- Jeffrey Victor The Occult World (routledgehandbooks.com)- Christopher Partridge The Occult World (routledgehandbooks.com)- Joseph P. Laycock Dangerous Games by Joseph P. Laycock - Paperback - University of California Press (ucpress.edu)- Peter Bebergal Season of the Witch: How the Occult Saved Rock and Roll: Bebergal, Peter: 9780399174964: Amazon.com: Books  Theme music: Stephanie Shea  

En la primera parte (0- 14:05) Pablo era un ferviente fariseo antes de convertirse en seguidor de Jesús. Tim dice que ese "celo" que Pablo mostraba como fariseo es un hipervínculo a una historia del Antiguo Testamento en Números 25 donde el sacerdote Finees mostró "celo" por preservar la ley judía. Jon dice que el celo o fervor es una emoción curiosa que es complicada de entender en los movimientos religiosos. Tim dice que Pablo nunca perdió su celo; simplemente lo redirigió cuando se convirtió a Jesús. En la segunda parte (14:05-26:10) Jon y Tim hablan de Hechos 13 y los viajes misioneros. Tim explica que hubo más viajes misioneros que los que se mencionan en el libro de Hechos. Hace referencia a un libro llamado "The Lost History of Christianity" (La historia perdida del cristianismo) de Philip Jenkins. Con respecto a los viajes misioneros de Pablo, Tim cuenta que Pablo cerró la brecha entre judíos y gentiles; Lucas lo cuenta con historias cortas sobre conversos como Lidia, la gentil comerciante de púrpura, Timoteo, hijo de madre judía y padre griego, el carcelero de Filipos, de carácter tosco y fuerte, y Dionisio Areopagita, un antiguo intelectual aristócrata. Lucas quiere retratar a Pablo como una persona que llega a un grupo diverso de personas con el mensaje de Jesús. En la tercera parte (26:10-37:26) Jon y Tim hablan sobre la controversia de la circuncisión retratada en Hechos 15. ¿Se les debe exigir a los gentiles convertidos al cristianismo que cumplan las costumbres tradicionales judías? Esa es una de las preguntas fundamentales que forman la base de todo el Nuevo Testamento, pero hoy en día se pasa por alto, porque la mayor parte de los cristianos no son judíos. Tim dice que los discípulos determinaron qué hacer utilizando un pasaje del Antiguo Testamento del profeta Amós, que se encuentra en Amós 9:11-15. En la cuarta parte (37:26-54:19) Tim y Jon hablan de cómo era la antigua Roma y por qué el cristianismo era considerado una amenaza para el Imperio romano. La economía romana estaba compuesta en gran parte por siervos y esclavos. La religión romana era politeísta. Tim cita a los estudiosos Kavin Rowe y Larry Hurtado, que plantean que los cristianos representaban una amenaza económica y religiosa para la sociedad romana. ¿Por qué? Porque se negaban a participar en el culto comunal a los dioses romanos o en la economía construida sobre un nacionalismo violento. Tim dice que eso es evidente en las historias que comparte Lucas, como la del platero Demetrio en Hechos 19. Él ve al cristianismo como una amenaza para todo el sistema religioso y económico mundial e incita una revuelta en Éfeso contra Pablo. En la sexta parte (54:19-60:20) Tim comparte algunas citas de NT Wright. Jon y Tim hablan de cómo la vida de los occidentales modernos se parecen a las vidas de los romanos. En nuestra cultura tendemos a adorar al sexo y el dinero pero sin la mitología que los rodea. Los occidentales modernos, ¿somos muy diferentes de nuestros históricos predecesores romanos? Quizás somos más parecidos de lo que creemos. En la séptima parte (60:20-70:51) Tim y Jon analizan Hechos 17. Dondequiera que se extendía el cristianismo, tendía a haber revueltas a medida que las comunidades locales sentían que los cristianos estaban perturbando su forma de vida. Tim dice que Lucas estaba retratando intencionalmente el movimiento de Jesús en curso de colisión con el mundo romano. Pablo y otros cristianos generaban perturbación dondequiera que fueran, pero predicaban el evangelio de paz. En la octava parte (70:51-final) Tim y Jon hacen una interesante observación histórica sobre el fundamento de la libertad religiosa y la separación entre iglesia y estado que proviene de los padres de la iglesia antigua, como Tertuliano, quienes abogaban por su derecho de adorar al Dios judío, pero servir a un emperador romano.¡Gracias a todos los que nos apoyan!Mostrar recursos:• The Lost History of Christianity (La historia perdida del cristianismo) de Philip Jenkins• World Upside-Down: Reading Acts in a Graeco-Roman Age (El mundo al revés: leer Hechos en una edad greco-romana) de Kavin Rowe• Destroyer of the Gods (Destructor de los dioses) de Larry Hurtado• Why on Earth Did Anyone Become a Christian in the First Three Centuries?(¿Por qué motivo alguien se convertiría al cristianismo en los primeros tres siglos?) por Larry Hurtado• Paul and the Faithfulness of God (Pablo y la fidelidad de Dios) de N.T. Wright Música:• Latin Music por Full Voice Studio (presentando a Braian Quevedo y Bernabé Torres)• Cello from Portland por Beautiful Eulogy• Acquired In Heaven por Beautiful Eulogy• Blessed Are the Merciful por Beautiful Eulogy• Day and Night por Aiguille• Mid Summer por Broke in Summer• Música de Tensión - Sin Copyright (Streaming)Producido por Full Voice Studio. Este podcast es una versión localizada del podcast de BibleProject, originalmente grabado por Jon Collins y Tim Mackie. Desarrollado y distribuido por Simplecast.

Vulture culture is the practice of stealing something, rebranding it as something else, then selling or forcing it back onto the people it was stolen from. In today's episode, fellows Soinato Leboo and Gretchen Walch ask: How does this dynamic manifest today in music, religion, and intellectual property?Their guests are Oluwatomi and Estegent, classmates of Gretchen's at the University of Global Health Equity.  Books, Links, & ArticlesLaibon: An Anthropologist's Journey with Samburu Diviners of Kenya by Elliot M. Fratkin   “Kericho Letter”   Billboard U.S. Afrobeats Songs    “Beyond African Royalty” by Takondwa Semphere   “WizKid fans debate over Justin Bieber's 'Afrobeats-inspired' performance”   Episode 1: Nice tribal wear. Now take it off. By The Stoop Podcast    “How Africa Is Changing Faith Around the World” by Philip Jenkins 

Dr. Philip Jenkins of Baylor University shares about his research into the correlation between trends of institutional religious practice and trends of fertility. Dr. Jenkins discusses how religious participation particularly among young couples are a factor in driving fertility rates around the globe, and how this kind of statistical analysis can potentially predict global trends. Emceed by The Media Project Senior Programs Manager, Melissa Tamplin Harrison.

The paper Mac paid $45 to read is called "Sharing Murder: Understanding Group Serial Homicide" by Philip Jenkins (1990). Phil, come on the podcast!Support us on Patreon. Follow us on Instagram, Tumblr, Twitter and check out or website. Merch available on Teepublic! We are not in any way associated with the show Criminal Minds, but sure would love to be. Email us at unsubspodcast@gmail.com.WTRN: The Radio Network. Want more from WTRN? Check out Genre Blind and BSAS! Mac's podcast is YNA: The Podcast.Support the show (https://www.patreon.com/unsubspodcast)

A new study finds evangelicals see most thing in society in categories of good and evil while nonbelievers see more nuance. Phil, Skye, and Kaitlyn discuss the implications. Bob Jones University has a fashion design department. What could possibly go wrong? Pretty much everything when a student discovered his androgynous Jesus coat was a fundamentalist fashion faux pas. Then, art historian Matthew Milliner talks about his new book “The Everlasting People: G.K. Chesterton and the First Nations.” Milliner explains the arrogance and injustice of progressivism, and the surprising story of Christianity among indigenous North Americans that rarely gets told. Plus, 100 monkeys on a truck and drunks on a plane. News Segment 0:00 - Intro 3:29 - Animal News https://apnews.com/article/oddities-pennsylvania-monkeys-animals-52100c02527985f7dde4674724bb3332 8:16 - News of the Butt https://www.nytimes.com/2022/01/22/us/covid-flight-passenger-violent.html 16:34 - Fundamentalist fashion faux pas https://baptistnews.com/article/how-a-students-fashion-design-project-upset-the-created-order-at-bob-jones-university/#.Ye7fBS1h1B0 39:50 - Can society be split into good and evil? https://www.pewresearch.org/fact-tank/2021/12/21/christians-religiously-unaffiliated-differ-on-whether-most-things-in-society-can-be-divided-into-good-evil/https://www.theatlantic.com/magazine/archive/2019/03/the-yuck-factor/580465/ Sponsor 51:40 - This episode is sponsored by Abide: http://abide.co/holypost Interview with Matthew Milliner “The Everlasting People: G.K. Chesterton and the First Nations” - https://amzn.to/3tY6PYx 52:44 - Interview Start/Intro 54:45 - Why this book? 1:01:27 - Chesterton's worldview 1:08:00 - Progressivism then and now 1:15:08 - Christianity in native cultures 1:22:18 - Indigenous symbols 1:30:29 - EndOther resources mentioned: “Orthodoxy” by G.K. Chesterton - https://amzn.to/3G1TYGY“Dream Catchers” by Philip Jenkins - https://amzn.to/3FZJJDm “One Church, Many Tribes” by Richard Twiss - https://amzn.to/3AuRksc “Mixed Blessings” edited by Tolly Bradford & Chelsea Horton - https://amzn.to/35oZgjq The Holy Post is supported by our listeners. We may earn affiliate commissions through links listed here. As an Amazon Associate, we earn from qualifying purchases.

Jesus calls us to love God with our minds.One way we can do that is by digging into good books. In this episode, we explore my Top 5 reads of 2021. Along the way, we'll talk about some critically important realities facing Christians today. Piano Rock Instrumental by Hyde - Free Instrumentals | https://soundcloud.com/davidhydemusicMusic promoted by https://www.free-stock-music.comCreative Commons Attribution 3.0 Unported Licensehttps://creativecommons.org/licenses/by/3.0/deed.en_US

Philip Jenkins and the Lost History of Christianity https://youtu.be/PVxq13lQESY Who Wrote the Quran on  @UsefulCharts  https://youtu.be/-SGzYrGzBlA Deconstructing the White Evangelical https://frenchpress.thedispatch.com/p/deconstructing-white-evangelical What's Up with Born Again Evangelicals? https://religioninpublic.blog/2021/03/02/whats-up-with-born-again-muslims-and-what-does-that-tells-us-about-american-religion/  @Jordan B Peterson  Islam and the Possibility of Peace https://youtu.be/qgYMuRqXPr0 Tom Holland and the Origins of Islam https://youtu.be/eDQh2nk8ih4   Discord link. Good for just a few days. Check with more recent videos for a fresh link. https://discord.gg/6tswqT7Q Paul Vander Klay clips channel https://www.youtube.com/channel/UCX0jIcadtoxELSwehCh5QTg My Substack https://paulvanderklay.substack.com/ Estuary Hub Link https://www.estuaryhub.com/ If you want to schedule a one-on-one conversation check here. https://paulvanderklay.me/2019/08/06/converzations-with-pvk/ There is a video version of this podcast on YouTube at http://www.youtube.com/paulvanderklay To listen to this on ITunes https://itunes.apple.com/us/podcast/paul-vanderklays-podcast/id1394314333  If you need the RSS feed for your podcast player https://paulvanderklay.podbean.com/feed/  All Amazon links here are part of the Amazon Affiliate Program. Amazon pays me a small commission at no additional cost to you if you buy through one of the product links here. This is is one (free to you) way to support my videos.  https://paypal.me/paulvanderklay To support this channel/podcast with Bitcoin (BTC): 37TSN79RXewX8Js7CDMDRzvgMrFftutbPo  To support this channel/podcast with Bitcoin Cash (BCH) qr3amdmj3n2u83eqefsdft9vatnj9na0dqlzhnx80h  To support this channel/podcast with Ethereum (ETH): 0xd3F649C3403a4789466c246F32430036DADf6c62 Blockchain backup on Lbry https://odysee.com/@paulvanderklay https://www.patreon.com/paulvanderklay Paul's Church Content at Living Stones Channel https://www.youtube.com/channel/UCh7bdktIALZ9Nq41oVCvW-A To support Paul's work by supporting his church give here. https://tithe.ly/give?c=2160640

Travis has a conversation with well-known social critic Philip Jenkins. Jenkins is an award-winning author and scholar. Travis & Philip discuss Dr. Jenkins's book, Fertility and Faith, and how secularization may be affecting the institutional practice of religion around the world. Dr. Philip Jenkins has a doctorate from Cambridge in history, taught at Penn State University and at Baylor University's Institute for Studies of Religion. He is a well-known commentator on religion, past and present, having written about 30 books including The Next Christendom, The New Faces of Christianity: Believing the Bible in the Global South and God's Continent: Christianity, Islam and Europe's Religious Crisis, The Lost History of Christianity, Jesus Wars, just to name a few. He has published articles and op-ed pieces in several media outlets across the U.S. and Europe, including the Wall Street Journal, Washington Post, Los Angeles Times, Boston Globe, New Republic, Foreign Policy, First Things, and Christian Century. The Economist has called him “one of America's best scholars of religion.” He has been interviewed on a number of television and radio shows, including CNN documentaries and news specials covering a variety of topics, such as global Christianity, sexual abuse crisis in the Catholic Church, as well as serial murder and aspects of violent crime. Jenkins is much heard on talk radio, including multiple appearances on NPR's All Things Considered, and on various BBC and RTE programs. In North America, he has been a guest on widely syndicated radio programs such as NPR's Fresh Air, as well as the nationally broadcast Canadian shows Tapestry and Ideas. His influence goes beyond North America to newspapers and radio stations in the United Kingdom, Ireland, Canada, Australia, Denmark, Sweden, the Netherlands, and Brazil. Now, in the highlight of his life ;-), he is on Apollos Watered! Travis & Phil discuss tacos, sushi, the 80's movie Matewan, and the possible correlation between secularization, religious institutions, birth rates, and gender roles in society. It's not just a European thing, but a global thing. It's truly a deep and heady conversation that helps us wrestle with our world and our place in it. You can get Fertility and Faith https://www.amazon.com/Fertility-Faith-Demographic-Revolution-Transformation/dp/148131131X/ref=sr_1_7?dchild=1&keywords=Philip+Jenkins&qid=1634080618&sr=8-7 (here)

In Episode 15 of Season 2, Drew and Mick continue the exploration of themes from church history, looking at the mid-4th century through the European reformation. Connect with us at ideologypc@gmail.com Resources referenced: - How the Irish Saved Civilization by Thomas Cahill - The Lost History of Christianity by Philip Jenkins

The Christian Outlook – June 19, 2021 Kevin McCullough talks with Karol Markowicz, columnist for the New York Post, about the elite media now deciding to discuss the “lab leak” theory as the source of the COVID-19 pandemic. Dr. Albert Mohler talks about a Vogue magazine article that equates having a baby with environmental vandalism. John Hall and Kathy Emmons talk with Philip Jenkins, Baylor University professor, about his book, “Faith and Fertility.” Lee Michaels and David Fiorazo talk about his book, “Canceling Christianity: How the Left Silences Churches, Dismantles the Constitution, and Divides Our Culture.” Tim Gaydos talks with Sohrab Ahmari about his book, “The Unbroken Thread: Discovering the Wisdom of Tradition in an Age of Chaos.” See omnystudio.com/listener for privacy information.

Throughout human history, we have been deeply affected by our environment, particularly climate. At certain times there have been such alterations in climate that they amount to cultural shocks, resulting not only in famine, disease, and violence, but also in religious changes. That's the argument presented by this week's guest, Philip Jenkins, in his new book Climate, Catastrophe, and Faith: How Changes in Climate Drive Religious Upheaval. We discuss the mechanisms by which the climate is altered, and then alters human history, particularly religious history. Then we move on to discuss several periods of climatic shock that resulted in religious change; and speculate about how future climate change will change world religion. Finally I ask Jenkins for his secrets of being a highly productive historian, and whether or not all of his books are just chapters in an enormous book. Philip Jenkins is Distinguished Professor of History at Baylor University, where he is also Co-Director of the Program on Historical Studies of Religion.

In this episode of Signposts, I am joined by Dr. Philip Jenkins to talk about his new book, Fertility and Faith: The Demogrpahic Revolution and the Transformation of World Religions (Baylor University Press, 2020). In our conversation we talk about secularization, the relationship of religion to childbearing, and the shifting demography of religion and religious behavior. Dr. Philip Jenkins is the Distinguished Professor of History and Co-Director for the Program on Historical Studies of Religion at Baylor University. He holds a PhD from Cambridge University. His research includes the study of global Christianity, new religious moments, and twentieth century US history. His books include The Many Faces of Christ  (Basic Books, 2015), The Great and Holy War (HarperOne, 2014), and The Next Christendom: The Rise of Global Christianity (Oxford, 2011).I invite you to listen in to our conversation and be sure to subscribe to receive future episodes of Signposts. 

I interview historian Philip Jenkins about his new book Climate, Catastrophe, and Faith: How Changes in Climate Drive Religious Upheaval, in which he rewrites the familiar approaches to the history of religion, argues that climate is the missing dimension in religious history, and offers a timely discussion of future trends in religion during an era of climate crisis. To buy a copy of this book, click here. Theme music courtesy of Body Found. Follow American Freethought on the intertubes: Website: AmericanFreethought.com  Twitter: @AMERFREETHOUGHT Facebook: https://www.facebook.com/groups/21523473365/ Libsyn Classic Feed: https://americanfreethought.libsyn.com/rss Contact: john@americanfreethought.com Support the Podcast: PayPal funds to sniderishere@gmail.com  

From 2009 - Philip Jenkins, author of "God's Continent: Christianity, Islam, and Europe's Religious Crisis."

Digital transformation is a buzzword that many people still don't understand. Philip Jenkins breaks down this concept in understandable chunks then feeds us with valuable tips to become a successful transformational leader. He will also discuss the importance of having both strategy and action. Strategy without action will lead to failure, so will action without Strategy. Philip then reveals the communication skill he wished he learned earlier. This skill is crucial, especially for aspiring transformational leaders.  Let's listen to Philip and drive transformational change!  In this Episode: [00:01 - 07:08] Opening Segment FREE e-course on body language and micro-expressions! Link below Let's get to know Philip Jenkins His path to the tech space [07:09 - 17:14] Digital Transformation  People and technology are always connected  Philip tells us why  Philip breaks down the concept of digital transformation  Not just customer experience  How to keep employees engaged in their work  [17:15 - 27:16] Transformational Leadership Honesty is still the best policy Philip explains Are you an aspiring transformational leader? Listen to Philip's advice  How your client consumes information matters  [27:17 - 38:37] Strategy and Action  Relationships matter in transformational change How to manage Expectations of your clients  ...and your own expectations too Strategy and action should go hand-in-hand One is useless without the other [38:38 - 46:10] Listening Is Everything  The conversation that left you with the most impact A conversation about maintaining a brand  What communication skill would you have wanted to learn sooner? Listening  The best communicators you know Ronald Reagan  [46:11 - 49:04] Closing Segment What's next for Philip?  Connect with Philip! Links below  Final words from me Tweetable Quotes: “Your brand is more important than anything.” - Philip Jenkins “Strategy without action will result to Failure...Action without Strategy will result to failure.” - Philip Jenkins Resources Mentioned:  FREE e-course to master body language and micro-expressions to boost your EQ by 10% and sales by 20%. Check it out https://bit.ly/3bGGN2Z (here).  Email mrphilipajenkins@gmail.com to connect with Philip or follow him on https://www.linkedin.com/in/philipajenkins/ (LinkedIn). You can connect with me on https://www.linkedin.com/in/gregricecxeffortgeek/ (LinkedIn), https://twitter.com/gregjrice (Twitter), https://www.instagram.com/gregjrice/ (Instagram), and https://www.facebook.com/gregory.rice.372/ (Facebook). Join https://www.facebook.com/groups/jointhecommunicationnation/ (The Communication Nation) and learn from others in the community. Feel free to email me at gregrice79@yahoo.com, I'd love to hear from you! Want more help with your digital marketing? Go to my website https://gregjrice.com/inflection/ (https://gregjrice.com/inflection/) and let's have a conversation. LEAVE A REVIEW + help someone who wants to expand their communication capacity by sharing this episode and listen to our previous episodes.

In This Episode, Chris McCurley is joined by Philip Jenkins to continue the series “Next Generation of Ministers” Have questions? Email chris.mccurley@rippleoflight.com. 

In This Episode, Chris McCurley is joined by Philip Jenkins to continue the series “Next Generation of Ministers” Have questions? Email chris.mccurley@rippleoflight.com. 

In his new book Fertility and Faith: The Demographic Revolution and the Transformation of World Religions (Baylor University Press, 2020), Philip Jenkins maps the demographic revolution that has taken hold of many countries around the globe in recent decades and explores the implications for the future development of the world’s religions. Demographic change has driven the secularization of contemporary Western Europe, where the revolution began. Jenkins shows how the European trajectory of rapid declines in fertility is now affecting much of the globe. The implications are clear: the religious character of many non-European areas is highly likely to move in the direction of sweeping secularization. And this is now reshaping the United States itself. This demographic revolution is reshaping Christianity, Buddhism, Islam, Hinduism, and Judaism. In order to accommodate the new social trends, these religions must adapt to situations where large families are no longer the norm. Each religious tradition will develop distinctive emphases concerning morality, gender, and sexuality, as well as the roles of clergy and laity in the faith’s institutional structures. Radical change follows great upheaval and the tidal shift is well underway, Jenkins argues. In his new book, he describes this ongoing phenomenon and envisions our collective religious future. Philip Jenkins is Distinguished Professor of History at Baylor University and Emeritus Edwin Erle Sparks Professor of Humanities with Penn State. He received his PhD in history from Cambridge and has published 29 books, which have been translated into sixteen languages. The Economist magazine has called him “one of America’s best scholars of religion.” Carrie Lynn Evans is a PhD student at Université Laval in Quebec City. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book Fertility and Faith: The Demographic Revolution and the Transformation of World Religions (Baylor University Press, 2020), Philip Jenkins maps the demographic revolution that has taken hold of many countries around the globe in recent decades and explores the implications for the future development of the world’s religions. Demographic change has driven the secularization of contemporary Western Europe, where the revolution began. Jenkins shows how the European trajectory of rapid declines in fertility is now affecting much of the globe. The implications are clear: the religious character of many non-European areas is highly likely to move in the direction of sweeping secularization. And this is now reshaping the United States itself. This demographic revolution is reshaping Christianity, Buddhism, Islam, Hinduism, and Judaism. In order to accommodate the new social trends, these religions must adapt to situations where large families are no longer the norm. Each religious tradition will develop distinctive emphases concerning morality, gender, and sexuality, as well as the roles of clergy and laity in the faith’s institutional structures. Radical change follows great upheaval and the tidal shift is well underway, Jenkins argues. In his new book, he describes this ongoing phenomenon and envisions our collective religious future. Philip Jenkins is Distinguished Professor of History at Baylor University and Emeritus Edwin Erle Sparks Professor of Humanities with Penn State. He received his PhD in history from Cambridge and has published 29 books, which have been translated into sixteen languages. The Economist magazine has called him “one of America’s best scholars of religion.” Carrie Lynn Evans is a PhD student at Université Laval in Quebec City. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book Fertility and Faith: The Demographic Revolution and the Transformation of World Religions (Baylor University Press, 2020), Philip Jenkins maps the demographic revolution that has taken hold of many countries around the globe in recent decades and explores the implications for the future development of the world’s religions. Demographic change has driven the secularization of contemporary Western Europe, where the revolution began. Jenkins shows how the European trajectory of rapid declines in fertility is now affecting much of the globe. The implications are clear: the religious character of many non-European areas is highly likely to move in the direction of sweeping secularization. And this is now reshaping the United States itself. This demographic revolution is reshaping Christianity, Buddhism, Islam, Hinduism, and Judaism. In order to accommodate the new social trends, these religions must adapt to situations where large families are no longer the norm. Each religious tradition will develop distinctive emphases concerning morality, gender, and sexuality, as well as the roles of clergy and laity in the faith’s institutional structures. Radical change follows great upheaval and the tidal shift is well underway, Jenkins argues. In his new book, he describes this ongoing phenomenon and envisions our collective religious future. Philip Jenkins is Distinguished Professor of History at Baylor University and Emeritus Edwin Erle Sparks Professor of Humanities with Penn State. He received his PhD in history from Cambridge and has published 29 books, which have been translated into sixteen languages. The Economist magazine has called him “one of America’s best scholars of religion.” Carrie Lynn Evans is a PhD student at Université Laval in Quebec City. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book Fertility and Faith: The Demographic Revolution and the Transformation of World Religions (Baylor University Press, 2020), Philip Jenkins maps the demographic revolution that has taken hold of many countries around the globe in recent decades and explores the implications for the future development of the world’s religions. Demographic change has driven the secularization of contemporary Western Europe, where the revolution began. Jenkins shows how the European trajectory of rapid declines in fertility is now affecting much of the globe. The implications are clear: the religious character of many non-European areas is highly likely to move in the direction of sweeping secularization. And this is now reshaping the United States itself. This demographic revolution is reshaping Christianity, Buddhism, Islam, Hinduism, and Judaism. In order to accommodate the new social trends, these religions must adapt to situations where large families are no longer the norm. Each religious tradition will develop distinctive emphases concerning morality, gender, and sexuality, as well as the roles of clergy and laity in the faith’s institutional structures. Radical change follows great upheaval and the tidal shift is well underway, Jenkins argues. In his new book, he describes this ongoing phenomenon and envisions our collective religious future. Philip Jenkins is Distinguished Professor of History at Baylor University and Emeritus Edwin Erle Sparks Professor of Humanities with Penn State. He received his PhD in history from Cambridge and has published 29 books, which have been translated into sixteen languages. The Economist magazine has called him “one of America’s best scholars of religion.” Carrie Lynn Evans is a PhD student at Université Laval in Quebec City. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book Fertility and Faith: The Demographic Revolution and the Transformation of World Religions (Baylor University Press, 2020), Philip Jenkins maps the demographic revolution that has taken hold of many countries around the globe in recent decades and explores the implications for the future development of the world’s religions. Demographic change has driven the secularization of contemporary Western Europe, where the revolution began. Jenkins shows how the European trajectory of rapid declines in fertility is now affecting much of the globe. The implications are clear: the religious character of many non-European areas is highly likely to move in the direction of sweeping secularization. And this is now reshaping the United States itself. This demographic revolution is reshaping Christianity, Buddhism, Islam, Hinduism, and Judaism. In order to accommodate the new social trends, these religions must adapt to situations where large families are no longer the norm. Each religious tradition will develop distinctive emphases concerning morality, gender, and sexuality, as well as the roles of clergy and laity in the faith’s institutional structures. Radical change follows great upheaval and the tidal shift is well underway, Jenkins argues. In his new book, he describes this ongoing phenomenon and envisions our collective religious future. Philip Jenkins is Distinguished Professor of History at Baylor University and Emeritus Edwin Erle Sparks Professor of Humanities with Penn State. He received his PhD in history from Cambridge and has published 29 books, which have been translated into sixteen languages. The Economist magazine has called him “one of America’s best scholars of religion.” Carrie Lynn Evans is a PhD student at Université Laval in Quebec City. Learn more about your ad choices. Visit megaphone.fm/adchoices

Este episodio de Communio Sanctorum se titula: "Y en el Oriente - Parte 1" En el 5º siglo, el Padre de la Iglesia Jerónimo escribió: "[Jesús] estuvo presente en todos los lugares con Tomás en la India, con Pedro en Roma, con Pablo en Iliria, con Tito en Creta, con Andrés en Grecia, con cada apóstol . . . En su propia región."Hasta ahora hemos estado siguiendo el curso mayormente de la Historia Occidental, tanto secular y religiosa, concentrándonos en lo que paso en el Oeste y en el Imperio Romano. Aunque nos profundizamos brevemente en el Imperio Romano Oriental, como Lars Brownworth nos recuerda en su excelente podcast, 12 Emperadores Bizantinos, incluso después que el Occidente cayó en el siglo V, el Imperio del Oriente siguió pensando en si mismo y llamándose propiamente Romanos. Fueron los historiadores posteriores que se refieren a ellos como el Imperio Bizantino.Recientemente, hemos cambiado el enfoque de nuestra atención al Oriente con la controversia Cristológica del 4º y 5º Siglo. En este episodio, nos quedaremos en el Oriente y seguiremos su ruta de expansión de la fe al moverse hacia el Este. Este es un increíble capítulo muchas veces descuidado en los tratamientos tradicionales de la Historia de la Iglesia. Es tratado ampliamente por Philip Jenkins en su libro, La Historia Pérdida del Cristianismo.Empezamos todo el camino en el principio, con el apóstol Tomás. Él es vinculado por una tradición bastante sólida de comenzar la propagación del Cristianismo en el Oriente. En la cita del Padre de la Iglesia, Jerónimo, con la cual comenzamos nos enteramos de que el apóstol Tomás llevó el Evangelio al Este todo el camino hacia la India.A principios del 4º siglo, Eusebio también atribuyó la expansión de la fe en la India a Tomas. Aunque estas tradiciones se enfrentan a algunas controversias, todavía existen el día de hoy los llamados "cristianos de Tomas” en el estado de Kerala en el sur de la India. Utilizan una forma Aramea de culto que tuvo que ser transportada hacia allí desde muy temprano en la historia de la Iglesia. Una tumba y santuario en honor a Tomas en Mylapore está construida de ladrillos utilizados por una colonia comercial Romana que fue abandonado después del año 50 d.C. Hay abundante evidencia de varias colonias comerciales Romanas a lo largo de la costa de la India, con cientos de monedas del 1º siglo y amplias pruebas de comunidades judías. Los judíos eran reconocidos por ser una parte importante de las empresas comerciales romanas. Sus comunidades eran los principales lugares de parada para los misioneros cristianos que seguían el modelo del apóstol Pablo como se describe en el libro de los Hechos.Una canción conmemorando el rol de Tomas para llevar la fe a la India, no fue escrita hasta el año 1601, pero se dice que la canción había sido preservada en Kerala durante 50 generaciones. Muchos buques comerciales navegaban a la India en el primer siglo cuando el secreto de los vientos del Monzón fue finalmente descubierto, así que es bastante posible que Tomas, efectivamente, hiciera el viaje. Una vez que los monzones fueron finalmente descubiertos, más de 100 buques de comercio al año cruzaron desde el Mar Rojo hasta la India.Jesús le dijo a los discípulos que anunciaran el Evangelio hasta los confines de la tierra. Mientras que fueron lentos para captar la necesidad de abandonar Jerusalén, la persecución finalmente les motivo para ponerse en movimiento. No es difícil imaginar a Tomas considerando un viaje a la India como una manera literalmente para cumplir el mandato de Cristo. La India hubiera parecido como al final de la tierra. El trabajo de Tomas en la India comenzo en la región noroeste del país. Un escrito del 4º siglo llamado Los Hechos de Tomás dice que él llevó allí a un líder llamado Gundafor a la fe. Esta historia fue rechazada por la mayoría de los eruditos y críticos hasta que una inscripción fue descubierta en el año 1890 junto con algunas monedas que verificaban los 20 años del reinado en el 1º siglo de un Rey Gundafor.Después de plantar la Iglesia en el Norte, Tomas viajó en barco a la costa de Malabar en el sur. Plantó varias iglesias, principalmente a lo largo del río Pereyra. Predicaba a toda clase de personas y había unos 17,000 convertidos de todas las castas hindúes. Cruces de piedra fueron erigidas en los lugares donde las iglesias fueron fundadas, y se convirtieron en centros de peregrinaciones. Tomas fue cuidadoso en nombrar a dirigentes locales para las iglesias que él fundó.A continuación, viajó por tierra a la costa sudeste de India y el área alrededor de Madrás. Otro rey local y muchos de sus súbditos fueron convertidos. Pero los Brahmanes, la más alta de las castas de la India, les preocupaba que el Evangelio cambiaria el sistema cultural que estaba a su ventaja, por lo que convencieron al Rey en Mylapore, que arrestara e interrogara a Tomas. Tomas fue condenado a muerte y ejecutado en el año 72 d.C. La Iglesia en esa zona estuvo bajo gran persecución y muchos cristianos huyeron en busca de refugio a Kerala.Cien años más tarde, según ambos Eusebio y Jerónimo, un teólogo de la gran escuela de Alejandría llamado Pantaenus, viajó a la India para "anunciar a Cristo a los Brahmanes”[1]Lo que sirvió en confirmar el trabajo de Tomas en la India son los escritos de Bar-Daisan. Al principio del 3º siglo habló de tribus enteras siguiendo a Jesús en el norte de la India y afirmó que habían sido convertidos por Tomas. Tenían numerosos libros y reliquias para demostrarlo. Para el año 226 d.C. había Obispos de la Iglesia del Oriente, en el noroeste de la India, Afganistán y Beluchistán, con miles de laicos y clero involucrarse en la actividad misionera. Una comunidad cristiana tan bien establecida significa que hubo presencia de la fe por los menos por varias décadas.El primer historiador de la iglesia, Eusebio de Cesarea, a quien le debemos mucho de nuestra información acerca de la Iglesia primitiva, atribuyo a Tomas la propagación del Evangelio en el Oriente. Los que estan familiarizados con la historia del Imperio Romano saben, que los romanos enfrentaban una molestia continua en el Oriente por un grupo Persa tras otro. Su contienda con los Partos y los Sasánidas es cosa de leyenda. La zona de contención entre los romanos y los persas era llamada Osrhoene y su capital era la ciudad de Edesa, situado en la frontera de lo que hoy es el norte de Siria y Turquía oriental. Según Eusebio, Tomas recibió una solicitud de Abgar, el rey de Edesa, para sanar y respondió enviando a Tadeo, uno de los discípulos mencionado en Lucas 10. [2]  Así fue como el Evangelio echó raíces allí. Hubo una importante comunidad judía en Edesa de los cuales el evangelio tuvo varios conversos. Las noticias regresaron a Israel de una comunidad de la Iglesia que crecía en la ciudad en paz y cuando estalló la persecución en el Imperio Romano, muchos de los refugiados se dirigieron al Este para establecerse en un lugar que los recibía.Edesa se convirtió en un centro de la iglesia de Siria y comenzó a enviar misioneros al Oriente a Mesopotamia, al norte de Persia, a Asia Central, y aún más hacia el este. El misionero Mari logró sembrar una iglesia en la capital Persa de Ctesifonte, que se convirtió en un centro de la actividad misionera para la zona.A finales del 2º siglo, el cristianismo se había extendido por Media, Persia, Partía, y Bactria. Las 2 docenas de obispos, que supervisaban la región llevaron a cabo su ministerio como misioneros itinerantes en vez de quedarse en una sola ciudad y iglesia. Ellos son a los que seguían en los pasos de Pablo; se ganaban su sustento como comerciantes y artesanos que compartían su fe dondequiera que iban.Para el año 280 d.C. las iglesias de Mesopotamia y Persia adoptaron el termino "Católica" para confirmar su unidad con la iglesia occidental durante los últimos días de la persecución por los Emperadores Romanos. En el año 424 la iglesia de Mesopotamia celebró un consejo en la ciudad de Ctesifonte donde eligieron su primer Obispo principal que tenia jurisdicción sobre toda la Iglesia del Oriente, en la India y Ceilán, lo que hoy es Sri Lanka. Ctesifonte fue un punto importante en las rutas comerciales entre el Este y el Oeste, que se extienda a la India, China, Java, y Japón.El cambio de la autoridad eclesiástica se movió lejos de Edesa, que en el año 216 se convirtió en tributario de Roma. El establecimiento de un Patriarcado independiente contribuyo a una actitud más favorable por parte de los Persas, al no tener que temer que tuvieran una alianza con los odiados Romanos.Al Oeste de Persia estaba el antiguo reino de Armenia, que había sido jugada como pelota política entre los Persas y Romanos durante generaciones. Tanto los Persas y Romanos utilizaron a Armenia como un lugar para probar nuevas maniobras diplomáticas el uno con el otro. Los pobres Armenios sólo querían que los dejaran solos, pero no había sido posible, dada su ubicación entre los dos imperios. Armenia tiene la distinción histórica de ser el primer estado que adoptó al Cristianismo como la religión nacional, fue incluso antes de la conversión de Constantino el Grande a principios del 4º siglo.El que llevó el Evangelio a Armenia fue un miembro de la familia real llamado Gregorio "el Iluminador". Durante su infancia, la familia de Gregorio fue desterrada de Armenia a Capadocia cuando pensaron que su padre había sido parte de un complot para asesinar al Rey. Como un adulto que se había convertido al Cristianismo, Gregorio volvió a Armenia, donde compartió la fe con el Rey Tiridates quien gobernó al comienzo del 4º siglo. Tirïdates se convirtió y el hijo de Gregorio le siguio como Obispo de la nueva Iglesia de Armenia. Este hijo asistió al Concilio de Nicea en el año 325. La cristiandad de Armenia ha permanecido como una marca importante y distintiva de la Fe, con 5 millones de habitantes, que siguen profesando lealtad a la Iglesia de Armenia[3]Aunque la persecución llegó a su fin oficial en el Imperio Romano con el Edicto de Tolerancia de Constantino en el año 313, comenzó en la iglesia en Persia en el año 340. La causa principal de persecución fue política. Cuando Roma se hizo Cristiana, su viejo enemigo giro a ser anti-cristiano. Hasta ese punto, la situación era al revés. Por los primeros 300 años fue en el Oeste, que los cristianos fueron perseguidos y Persia era un refugio. Los Partos fueron religiosamente tolerantes y sus sucesores los Sasánidas estaban demasiado ocupados luchando contra Roma para perder tiempo o esfuerzo en los cristianos entre ellos.Pero en el año 315 una carta de Constantino a su contraparte Persa Sapor II desencadenó el comienzo de un cambio en la actitud Persa hacia Los Cristianos. Constantino creía que estaba escrito para ayudar a sus compañeros creyentes en Persia, pero sólo sirvió para exponerlos. Escribió al joven gobernante Persa: "Me alegra saber que las más bellas de las provincias de Persia están adornadas con los cristianos. Ya que ustedes son tan poderosas y piadosos, los encomiendo a vuestro cuidado y los dejo bajo su protección."Los planes y las intrigas que había fluido por generaciones entre Roma y los Persas eran tan intensas que esta carta movió a Sapor a ser sospechoso de la cristianos como espías que estaban trabajando desde el interior del Imperio para traer la caída de los Sasánidas. Cualquier duda se quito, 20 años más tarde, cuando Constantino reunió a sus fuerzas para la guerra. Eusebio nos dice que Obispos Romanos acompañaron al ejército a la batalla. Para empeorar las cosas, en Persia, uno de sus propios predicadores predijo que Roma derrotaría a los Sasánidas.No es de extrañar, cuando la persecución comenzó un poco después, que la primera acusación en contra de los cristianos era que ayudaban al enemigo. Sapor ordenó un doble impuesto sobre los cristianos y puso a su Obispo como responsable para recogerlo. Sapor sabía que muchos de los cristianos eran pobres, ya que muchos de ellos habían venido desde el Oeste, huyendo de la persecución, y el obispo tendría mucha dificultad en recaudar los fondos. Pero el Obispo Simón se negó a ser intimidado. Declaró al impuesto como injusto y dijo, “¡Yo no soy recaudador de impuestos! Soy pastor de la grey del Señor."-Sapor declaro que la iglesia estaba en rebeldía y comenzaron las matanzas.Un segundo decreto ordenó la destrucción de las iglesias y la ejecución de los sacerdotes que se negaron a participar en la ceremonia de adoración del sol patrocinado por los Sasánidas. El obispo Simón fue capturado y llevado ante Sapor. Le ofrecieron un soborno gigantesco para obedecer, él se negó. Los Persas prometieron si sólo él renunciaría a Cristo, el resto de la comunidad cristiana no serían perjudicada, pero que si se negaba serían condenados todos los cristianos a la destrucción. Cuando los cristianos se enteraron de esto, se alzaron protestando que esto era una vergüenza. Así que el obispo Simón y un gran número del clero fueron ejecutados.Por los próximos 20 años, los cristianos fueron perseguidos desde un extremo de Persia hasta el otro. A veces era masacre general. Pero más a menudo era la organizada eliminación de los líderes de la iglesia.Otra forma de represión fue la búsqueda de la parte de la comunidad cristiana que era más vulnerable a la persecución; Persas que se habían convertido del Zoroastrismo. La fe se había propagado primero entre los no-persas en la población especialmente de los Judíos y Sirios. Pero al comienzo del 4º siglo, los Persas en grandes números fueron atraídos a la fe cristiana. Para tales conversos, la conversión a la iglesia a menudo significaba la pérdida de todo: la familia, los derechos de propiedad, incluso la vida.El martirio del obispo Simón y los años de la persecución que siguieron destruyó el liderazgo y la organización de la iglesia Persa. Tan pronto como los cristianos de Ctesifonte elegían a un nuevo obispo, era secuestrado y asesinado. Junto con la motivación anti-romana del gobierno, las persecuciones incluían un profundo trasfondo de fanatismo Zoroastro que surgió como resultado de la conversión de muchos de ellos al Cristianismo; fue un ejemplo espantoso de la envidia religiosa.Poco antes de la muerte de Sapor II en el año 379, la persecución disminuyo. Duró 40 años y sólo terminó con su muerte. Cuando por fin el sufrimiento cesó, se calcula que cerca de 200.000 cristianos Persas habían sido condenados a muerte.[1] Yates, T. (2004). The expansion of Christianity. Lion Histories Series (28–29). Oxford, England: Lion Publishing.[2] Yates, T. (2004). The expansion of Christianity. Lion Histories Series (24). Oxford, England: Lion Publishing.[3] Yates, T. (2004). The expansion of Christianity. Lion Histories Series (25). Oxford, England: Lion Publishing.

Este episodio de Communio Sanctorum es titulado, "Y en el Oriente - Parte 2". En nuestro último episodio, tomamos un breve vistazo a la misión del Apóstol Tomás' a la India. Luego, consideramos la propagación de la fe hacia Persia. Para profundizar nuestro estudio de la Iglesia del Oriente tenemos que volver al Concilio de Calcedonia en el 5º siglo donde el Obispo Nestóreo fue condenado como un hereje.Como hemos visto, el debate acerca de la deidad de Cristo que fue central en el Concilio de Nicea en el año 325 d.C., declaró que Jesús era de la misma sustancia que el Padre. Pasaron otros cien años antes que el error del Arrianismo, que negaba la deidad de Jesús, fue finalmente revocado. Pero incluso entre los creyentes ortodoxos, católicos, que seguían el Credo de Nicea, la pregunta era sobre cómo entender la naturaleza de Cristo. Él es Dios – ¡ok lo entiendo! Pero también es humano. ¿Cómo podemos entender su doble naturaleza? Fue en el Concilio de Calcedonia en el 451, que la cuestión se decidió finalmente. Y la Iglesia de Oriente fue declarada de seguir una posición que no era ortodoxa.El debate fue sofisticado y complejo, y a grandes rasgos decidido más por política que por una preocupación por una teología pura. El perdedor en el debate fue el Obispo Nestóreo, Patriarca de Constantinopla. Para hacer una cuestión compleja mas simple, los que enfatizaban la unidad de las dos naturalezas llegaron a ser llamados Monofisitas = que significa una sola naturaleza. Consideraban a Nestóreo como un hereje porque el enfatizaba las 2 naturalezas como distintas; incluso llegando hasta el punto de decir que Nestóreo afirmaba que Jesús era de 2 PERSONAS. Eso no era lo que Nestóreo decía, pero eso lo que sus oponentes lograron hacer que todos, menos sus más cercanos seguidores, creyeran. De hecho, cuando el Consejo finalmente emitió su declaración y Credo, Nestóreo afirmo que ellos sólo redactaron lo que el siempre había enseñado. A pesar de que el Concilio de Calcedonia declaro al Nestorianismo como herégia, la Iglesia del Oriente siguió aferrada a su punto de vista sobre la doble naturaleza de Cristo, en oposición a lo que ellos consideraban como un punto de vista monofisita aberrante.Al amanecer del 6º siglo, había 3 ramas principales de la Iglesia Cristiana:la Iglesia de Occidente, que miraba a Roma y Constantinopla para el liderazgo.La Iglesia de África, con su gran centro de Alejandría y un nuevo centro en Etiopía;y la Iglesia de Oriente, con su centro en Persia.Como vimos en el último episodio, la Iglesia del Oriente fue impulsada desde Edesa en la frontera del Norte de Siria y Turquía Oriental. La escuela teológica se transfirió a Nisibi en Turquía Oriental en el año 471. Fue dirigida por el brillante teólogo Narsai. De esta escuela salieron miles de estudiantes para dirigir las Iglesias del Oriente. Varios esfuerzos misioneros también fueron lanzados desde Nisibi – de la misma manera que Iona fue una base para impulsar al Cristianismo Celta en el extremo noroeste. La Iglesia Oriental planto con éxito misiones entre la población nómadas del Medio Oriente y Asia Central entre los mediados 5º siglo al final del 7º siglo. Esto incluyo los esfuerzos plantando iglesias entre los Hunos. Abraham de Cascar que vivió durante el 6º siglo hizo mucho para plantar las comunidades monásticas en todo el Oriente.Durante los primeros 1200 años, la Iglesia del Oriente, creció tanto geográfica y numéricamente mucho más que la del Oeste. La razón principal fue porque en el Oriente, el trabajo misionero fue en gran medida un movimiento laico. Desde que Europa se había trasladado a la Edad Media con su estricto sistema feudal, nadie viajaba sin permiso, mientras que, en el oriente, el movimiento de comercio y negocios creció. Esto resultó en el movimiento de un gran número de personas que llevaban su fe con ellos.Otro motivo por el cual la Iglesia del Oriente creció fue la persecución. Como vimos la última vez, antes de Constantino, las persecuciones del Imperio Romano empujo a un gran número de creyentes hacia el Oriente. Entonces, cuando los Sasánidas comenzaron la Gran Persecución de los Cristianos en Persia, esto empujó a gran número de Fieles al sur y más al Este. Tras la persecución que vino bajo Sapor II, otra ronda mucho más grave de persecución estalló a mediados del 5ª siglo que vio a 10 obispos y 153,000 cristianos asesinados en pocos días.Cuando pensamos en Arabia, muchos piensan inmediatamente del Islam. Pero el Cristianismo había echado raíces en la península mucho antes de que Mahoma llegó a la escena. ¡De hecho, un Obispo de Qatar estaba presente en el Concilio de Nicea en el año 325! La Reina Árabe Mawwiyya, cuyas fuerzas derrotaron a los Romanos en el año 373, insistió en recibir a un Obispo Ortodoxo antes de que ella hiciera la paz. Hubo una misión en la región suroriental de Arabia, en lo que hoy es Yemen antes del nacimiento de Mahoma, tanto por misioneros Nestorianos y Monofisitas. Al comienzo del 6º siglo, había docenas de iglesias a lo largo de toda la costa Árabe del Golfo Pérsico.El surgimiento del Islam en el 7º siglo era tuvo consecuencias trascendentales para la Iglesia del Oriente. La capital Persa en Ctesifonte cayó en poder de los Arabes en el año 637. Desde que la iglesia en esa ciudad se había convertido en una especie de Roma a la Iglesia de Oriente, el impacto fue enorme. Los Musulmanes eran en ocasiones tolerantes de las minorías religiosas, pero sólo a la medida en que se quedaran en comunidades de los desposeídos conocidos como "dhimmi". Se convirtieron en ghettos despojados de su vitalidad. Al mismo tiempo que la Iglesia del Oriente estaba siendo desmenuzada por las conquistas Musulmanas, estaba tomando uno de sus pasos mas grandes hacia adelante, llegando a China a mediados del 7º siglo.Mientras que la Iglesia de Occidente creció principalmente por el trabajo de un clero entrenado y monjes misioneros del Cristianismo Celta, en la parte Oriental, muy a menudo, eran los comerciantes y artesanos cristianos, que propagaron la Fe. La Iglesia del Oriente tenia mucho enfoque en la educación y la lectura. Se entendía que generalmente que ser un seguidor de Jesús significaba una educación que incluia la lectura, la escritura y la teología. Cuando los laicos de la iglesia eran educados, esto significaba una abundancia de trabajadores capaces de propagar la fe - ¡y difundirlo lo hicieron! Los Cristianos a menudo encontraban empleos entre las personas menos avanzadas, sirviendo en las oficinas del gobierno, y también como profesores y secretarios. Ayudaron a resolver el problema del analfabetismo al inventar alfabetos simples basados en la Lengua Siriaca que enmarca su propia literatura y teología.Lo que al principio fue una bendición, al final, se demostró en ser un obstáculo. Los primeros misioneros no comprendían el principio de la contextualización; que el Evangelio esta sobre la cultura; trasciende las cosas como lengua y tradiciones. Los primeros misioneros que se movieron rápidamente en el Este de Siria suponían que su versión Sirio-Aramea de la fe era la UNICA versión y intentaron convertir a los que conocían a esa fe. Como consecuencia, mientras que unos pocos aceptaban la fe y aprendían el Sirio-Arameo, unas generaciones más tarde, las antiguas religiones y lenguas se reafirmaron por sí mismas y el cristianismo fue disipado o asimilado en la cultura que ya no reflejaba realmente el Cristianismo Bíblico.La edad de oro de las primeras misiones en Asia Central fue al final del 4º siglo hasta la última parte del 9ª siglo. Después de eso, tanto el Islam y el budismo llegaron a la escena.Al Noreste de Persia, la Iglesia tenía una pronta y amplia difusión alrededor del Río Oxus. A principios del 4º siglo las ciudades de Merv, Herat y Samarkand tenian obispos.Una vez que la Fe fue establecida en esta región, se extendió rápidamente más al Este a la cuenca del Río Tarim, en la zona norte de las Montañas Tien Shan, y el Tíbet. Se extendió a lo largo de esta ruta, ya que fue la principal ruta de las caravanas. Con tantos cristianos trabajando en el área de comercio, era natural que el Evangelio fue rápidamente plantado en las rutas de las caravanas y las ciudades que cruzaban.En el siglo 11 la Fe se comenzó a propagarse entre los pueblos nómadas de las regiones de Asia Central. Estos cristianos eran en su mayoría de los Tártaros y las tribus de los Mongoles de Keraits, Onguts, Uigures, Naimans y Merkits.No está claro exactamente cuando el Cristianismo llegó a Tíbet, pero lo más probable es que llegó para el 6º siglo. El territorio de los antiguos Tibetanos se extendía más al oeste y al norte que la nación actual, y tenían un amplio contacto con las tribus nómadas de Asia Central. Una Iglesia viva, existía en el Tíbet para el 8º siglo. El patriarca de la Iglesia de Asiria en Mesopotamia, Timoteo I, escribió desde Bagdad en el año 782 que la comunidad cristiana en el Tíbet era uno de los mayores grupos bajo su supervisión. Él designó a un Patriarca Tibetano para supervisar las muchas iglesias. El centro de la iglesia tibetana estaba ubicado en Lhasa y la iglesia creció allí hasta finales del siglo 13, cuando el Budismo arrasó con la región. Una inscripción tallada en una gran roca a la entrada del pase en Tangtse, que antes era parte del Tíbet, pero ahora esta en la India, tiene 3 cruces con algo escrito indicando la presencia de la Fe Cristiana. El pase fue uno de las antiguas rutas principales comerciales entre Lhasa y Bactria. Las cruces tienen el estilo de la Iglesia del Oriente, y una de las palabras parece ser "Jesús." Otra inscripción dice, "En el año 210 llego Nosfarn desde Samarcanda como emisario al Khan de Tíbet." Talvez esto no paresca como una referencia al Cristianismo hasta que tomamos un vistazo mas cercano a la fecha. ¡210! Esta sólo tiene sentido en referencia a la medida del tiempo desde el nacimiento de Cristo, que ya era una práctica en la Iglesia.El antes mencionado Timoteo I se convirtió en el Patriarca de la iglesia de Asiria alrededor del año 780. Su iglesia estaba situada en la antigua ciudad Mesopotámica de Selacia, la gemela más grande de la capital Persa de Ctesifonte. Tenía 52 años y esto ya pasaba la expectativa de vida de la gente de esa época. Timoteo vivió hasta los 90's, muriendo en el año 823. Durante su larga vida, se dedicó a la conquista espiritual tan enérgicamente como Alejandro el Magno lo hizo con la conquista militar. Mientras que Alejandro construyó un imperio terrenal, Timoteo buscó extender el reino de Dios.En cada elemento, la trayectoria de Timoteo destruye todo lo que creemos saber acerca de la historia del Cristianismo en ese momento. Él altera las ideas acerca de la distribución geográfica de la Fe, su relación con el poder político, su influencia cultural, y su interacción con otras religiones. En términos de prestigio y la extensión geográfica de su autoridad, Timoteo fue el más importante líder cristiano de su día; mucho más influyente que el Papa de Roma o el patriarca de Constantinopla. Una cuarta parte de los Cristianos del mundo lo miraban a él como un jefe político y espiritual.Ningún historiador responsable del Cristianismo dejaría fuera a Europa. Omitiendo a Asia de la historia es igual de impensable. No podemos entender la historia Cristiana sin Asia o la historia de Asia sin el Cristianismo. La Iglesia del Oriente no le importaba mucho los acontecimientos Europeos. Timoteo I sabía sobre su contemporáneo Europeo Carlomagno. Los gobernantes Francos intercambiaron misiones diplomáticas con el Califato Musulmán, un desarrollo de que el líder de la Iglesia del Oriente hubiera sido informado. Timoteo I sabía también que Roma tenía su propio líder llamado el Papa. Él ciertamente estaba consciente de las tensiones entre el Papa y el Patriarca de Constantinopla sobre quién era el líder del mundo cristiano. Timoteo pensó probablemente que sus peleas eran tontas. ¿No era obvio que la Iglesia de Oriente eran los verdaderos herederos de la iglesia primitiva? Si Roma señalaba su autoridad desde Pedro, Mesopotamia miraba a Cristo mismo. Después de todo, Jesús era un descendiente de esa antigua familia Mesopotámica de Abraham. ¿Y no fue Mesopotamia la fuente original de la cultura y la civilización?, y claro que igual se puede mencionar la ubicación probable del Jardín del Edén. Fue el Oriente, en lugar que el Oeste, que primero abrazó al Evangelio. El hogar natural del Cristianismo era en Mesopotamia y Puntos hacia el Este. Según la sabiduría geográfica de la época, Selacia se ubicaba en el centro de las rutas de comercio y comunicación del mundo, igualmente colocada entre las civilizaciones que veían respectivamente al Oeste y al Este.Sobre todas las tierras de lo que hoy es Irak e Irán, los creyentes construyeron iglesias grandes y perdurables. Debido a su posición cerca de la frontera Romana, pero suficientemente lejos para evitar interferencias, Mesopotamia mantuvo una cultura cristiana poderosa que duró hasta el siglo 13. A través de la Edad Media en Europa, la Iglesia Mesopotámica fue mucho mas una sede cristiana cultural y espiritual que Francia o Alemania, o incluso esa base misionera tan importante de Irlanda.Varias ciudades Mesopotámicas como Basora, Mosul, Kirkuk y Tikrit fueron florecientes centros del Cristianismo durante siglos después de la llegada del Islam. ¡En el año 800 d.C., estas iglesias y las escuelas que tenían eran bibliotecas de la educación clásica de los Griegos, Romanos y Persas a los cuales Europa Occidental no tendría acceso a por otros 400 años!Simplemente, no existió una "Edad Oscura" en la Iglesia del Oriente. Desde la perspectiva de Timoteo I, la cultura y erudición del mundo antiguo nunca se había perdido. Lo que es más importante, la Iglesia de Oriente no vivió ninguna interrupción entre ellos y la iglesia primitiva que se levantó en Jerusalén en el libro de los Hechos de los Apóstoles.Considere esto: Fácilmente podemos ver el contraste entre el mundo latino feudal de la Edad Media Europea con la antigua Iglesia de Medio Oriente arraigado en una cultura que hablaba Griego y Arameo. La Iglesia Medieval de Europa se veía a sí misma como bastante alejada de la Iglesia primitiva. Tanto en el lenguaje y formas de pensamiento, eran culturalmente diferentes y distantes. Pero en el tiempo de Timoteo I, es decir, los principios de siglo 9º, la Iglesia del Oriente todavía habla Griego y Arameo. Sus miembros compartían la misma cultura de Medio Oriente y lo seguirían haciéndolo durante siglos. Tan tarde como el 13ª siglo, todavía se llamaban a sí mismos "Nazarenos", un título que los primeros cristianos usaban. Llamaban a Jesús "Yeshua." El Clero recibia el título de "rabban" que significa profesor o maestro, relacionado con el hebreo - "rabino."Los Teólogos Orientales utilizaban el mismo estilo literario que los autores del Talmud Judío en lugar que las obras teológicas de Europa Occidental. Como dice Philip Jenkins, si alguna vez quisiéramos especular sobre como la iglesia temprana se pudiera haberse visto, si se hubiera desarrollado evitando su alianza con el poder del estado Romano, solo tenemos que mirar hacia el Este.En repetidas ocasiones, nos encontramos con el Patriarca Timoteo I refiriéndose al hecho de que las Iglesias de Oriente utilizaban textos que fueron perdidos o olvidados en el Oeste. Debido a su proximidad a lugares donde se desarrollo la historia judía y cristiana primitiva, los Eruditos Orientales tenían acceso a abundantes textos y escrituras antiguas. Un indicio de lo que estaba disponible proviene de una de las cartas de Timoteo.Escrito en el año 800, Timoteo respondio a las preguntas de un Judío en el proceso de su conversión al Cristianismo. Este Judío le dijo al Patriarca de un reciente hallazgo de una gran cantidad de manuscritos antiguos, tantos bíblicos como apócrifos, en una cueva, cerca de Jericó. Los documentos habían sido adquiridos por la comunidad Judía de Jerusalén. Sin duda, esto fue uno de los primeros hallazgos en lo que más tarde llegó a ser conocido como los Pergaminos del Mar Muerto. ¡Gracias a Dios, que este hallazgo no impulso los cazadores de tesoros para saquear las otras cuevas de la zona! En cualquier caso, como ahora, los estudiosos estaban entusiasmados por el descubrimiento. Timoteo respondió con todas las preguntas adecuadas. Quería saber como el hallazgo podía arrojar una luz sobre algunos pasajes de las Escrituras por los cuales el tenia curiosidad. Él estaba ansioso por descubrir cómo los nuevos textos encontrados se comparaban con los textos de las versiones Hebreas del Antiguo Testamento. ¿Cómo se comparan con el Septuaginta Griega? Timoteo estaba encantado de oír que los pasajes de los cuales quería conocer mas existían realmente en los manuscritos antiguos.Las preguntas de Timoteo son impresionantes cuando se comparan con lo que los eruditos Occidental hubieran hecho con tal hallazgo. No tenían ni idea de las cuestiones planteadas por Timoteo. No podían ni siquiera leer la lengua de los manuscritos antiguos. Sólo un puñado de académicos Occidentales incluso hubieran tenido el conocimiento de cómo sostener los manuscritos: por ejemplo, ¿qué parte era la de arriba? ¿y cómo se leían? ¿de izquierda a derecha o viceversa?La Iglesia del Oriente que Timoteo I dirigió era devota a la educación y la actividad misionera. Mientras que la Iglesia Latina vio al Océano Atlántico como un muro bloqueando la expansión hacia el Oeste, la Iglesia del Oriente vio a Asia como una vasta región esperando a ser evangelizada.La Iglesia Oriental fue dividida en regiones conocidas como Metropolitanos. Un Metropolitano era como un arzobispo, bajo los cuales había varios obispos, a los cuales se reportaban un número de sacerdotes y sus iglesias. Para darle una idea de lo extenso de la Iglesia de Oriente - Timothy tenía diecinueve Metropolitanos y ochenta y cinco Obispos que se reportaban a él. En el Oeste, Inglaterra tenía dos arzobispos. Durante el tiempo de Timoteo como Patriarca, cinco nuevas sedes metropolitanas se crearon cerca de Teherán, en Siria, en Turquestán, Armenia, y una en el Mar Caspio. Arabia por lo menos cuatro obispos ordenados y Timothy uno nuevo en Yemen.Timoteo I fue a la Iglesia del Oriente lo Gregorio I había sido a la Iglesia del Occidente en términos de impulsar un celo misionero. El encargó a los monjes a llevar la fe desde el Mar Caspio hasta China. Informó sobre la conversión del gran rey Turco, llamado Khagan, quien gobernó la mayor parte de Asia central.En nuestro próximo episodio, echaremos un vistazo como el Evangelio alcanzo al Lejano Oriente.Quiero invitarles una vez más a que nos visiten en Facebook - simplemente hagan una búsqueda por la pagina de Communio Sanctorum- Historia de la Iglesia Cristiana, y denle a la página un “like” o "me gusta.” Al mismo tiempo dejen un comentario sobre el lugar donde viven.También quiero agradecer a aquellos suscriptores que han dejado un comentario en iTunes para el podcast. Sus comentarios han sido tan generosa y amables. Muchas gracias a todos. Más que nada, los comentarios en iTunes ayudan a conseguir que la gente conozca sobre el podcast.Y por último, al empezar esta revisión de la temporada 1 de CS y su traducción al Español, nuevos suscriptores escucharán la revisión, pero luego pueden en la versión en ingles llegar a episodios de la versión anterior que no se han traducido todavía. Así, que es posible que escuchen un comentario ocasional que CS no toma donaciones. No lo hicimos originalmente, y no necesitábamos porque yo era capaz de absorber los costos personalmente. Pero como el podcast ha crecido, no puedo lo puedo hacer solo, y ahora estoy tomando donaciones. En serio, lo que sea ayuda. Por lo tanto, si usted desea donar, vaya al sitio web de sanctorum.us y usar el link para donar. Gracias.

El título de este episodio es, "¿Porque no podemos llevarnos bien?"En nuestro último episodio comenzamos a mirar cómo la Iglesia del 4º y 5º siglo intentó describir la Encarnación. Una vez que el concilio de Nicea afirmó la deidad de Jesús, junto con su humanidad, los líderes de la Iglesia se quedaron con la tarea de encontrar las palabras adecuadas para describir quién era Jesús. Si él era Dios y Hombre, como el Credo Nicea decía, ¿cómo se relacionaban estas dos naturalezas una con la otra?Hemos estudiado cómo las iglesias de Alejandría y Antioquía eran diferentes en sus enfoques en como comprender y enseñar la Biblia. Aunque Alejandría era reconocida como un centro de enseñanza, la iglesia en Antioquía seguía produciendo líderes de la iglesia que fueron llamados a tomar la posición tan importante de Obispo de Constantinopla, en el centro político del Imperio de Oriente. Mientras que Roma era indiscutiblemente la iglesia principal en el Oeste, Alejandría, Antioquía y Constantinopla competían entre sí sobre quién tomaría la iniciativa en el Oriente. Pero la verdadera contienda era entre Alejandría en Egipto y Antioquía de Siria.La disputa entre las dos ciudades y sus iglesias se hizo evidente durante la época de Juan Crisóstomo de Antioquía y Teófilo, Obispo principal de Alejandría. Por la gran reputación de Juan como un predicador fenomenal, fue escogido para ser Obispo en Constantinopla. Pero las críticas de Juan hacia la decadencia de los ricos, junto con que se rehusaba a moderar sus llamadas de atención hacia las acciones de la Emperatriz, lo hizo caer fuera de favor. Supongo que puedes ser un gran predicador, tanto que no enfoques tu predicación hacia las personas en el poder. Teófilo estaba celoso de la promoción de Crisóstomo de Antioquía a la capital y utilizó el clima político en contra de Juan para llamar a un sínodo en el cual Juan fue destituido de su posición como Patriarca de Constantinopla.Este fue como la primera ronda del match en la pelea entre Alejandría y Antioquía. La segunda ronda 2 y la ronda decisiva fue el siguiente paso en la contienda entre 2 hombres; Cirilo & Nestóreo.Cirilo era el sobrino de Teófilo y asistió a su tío en el Sínodo del Encino en el cual Juan Crisóstomo fue condenado. Cirilo aprendido bien sus lecciones y las aplico con mayor ferocidad para derribar a su oponente, Nestóreo.Antes de proceder con estos 2, necesito retroceder un poco y aburrirlos grandemente con unos detalles técnicos.Advertencia: Alerta a continuación, verán palabras largas, difíciles de pronunciar, y absolutamente olvidables.Recuerden è La gran cuestión teológica en la mente de todos durante este tiempo era cómo entender a Jesús.Bueno, lo entendemos:Nicea à El Credo ha sido aceptada como doctrina cristiana básica.Los Padres Capadocios nos han dado la fórmula correcta para comprender la Trinidad.Hay 1 Dios en 3 personas: Padre, Hijo y Espíritu Santo.Ahora, a lo siguiente: Jesús es Dios y hombre. ¿Cómo funciona esto? ¿Es 2 personas o 1? ¿Tiene 1 naturaleza o 2? Y SI 2, ¿cómo se relacionan las naturalezas la una a la otra?Un par de ideas estaban flotando para resolver el problema, pero se quedaron cortos; fueron Eutiquianismo y Apolinarismo.Apolinar de Laodicea vivió en el 4º siglo. El fue un defensor del Credo de Nicea, decía que en Jesús el Logos divino sustituyó el alma humana. Jesús tuvo un cuerpo humano en el cual habitaba un espíritu divino. Nuestro viejo amigo Atanasio condujo el sínodo de Alejandría en el año 362 para condenar este punto de vista, pero no nombro específicamente a Apolinar. Veinte años más tarde, el Concilio de Constantinopla hizo justamente eso. Gregorio Nacianceno dio el argumento decisivo en contra del Apolinarismo diciendo, "Lo que no se asume no fue sanado" que significa, que para que la totalidad del cuerpo, alma y espíritu de una persona sean salvos, Jesucristo debió haber tomado una naturaleza humana completa.Eutiques fue, cómo describirlo... un anciano-Anciano, un líder importante, un anciano monje en Constantinopla, que aboga por una naturaleza para Jesús. El Eutiquianismo decía que aunque en la encarnación, Jesús era Dios y hombre, su naturaleza divina totalmente había abrumado su naturaleza humana, como una gota de vinagre se pierde en el mar.Los que mantenían la doble naturaleza de Jesús como totalmente Dios y totalmente hombre seguían al Diofisismo. Aquellos que defendían una sola naturaleza seguían al Monofisismo.Lo que sucedió entre Cirilo y Nestóreo fue esto . . .Nestóreo fue un anciano y encargado de un monasterio en Antioquía cuando el Emperador Teodosio II lo eligió para ser Obispo de Constantinopla en el año 428.Ahora, lo que estoy a punto de decir algunas personas lo encontrarán difícil de digerir, pero mientras Nestóreo se asoció con el nombre de una de las principales herejías que dividio a la iglesia, probablemente no fue culpable el error del cual es acusado. Lo que Nestóreo si era culpable era de ser necio y insensato. Su historia fue típica de varios de los hombres que fueron elegidos para dirigir la iglesia de Constantinopla del 4º al 7º siglo; predicadores eficaces pero pésimos administradores y con graves carencias en tratar con la gente. Miren, si van a estar elegidos para dirigir a la Iglesia en el centro político del imperio, es mejor que sean expertos operadores políticos, así como un hombre de una moral y ética de excelencia. También una fuerte dosis de tacto debería haber sido un pre-requisito. Pero desafortunadamente los seleccionados llegaron a la capital en una campaña de limpiar casa. Y muchos de ellos parecen haber pensado que la sutileza era una herramienta del diablo.Tan pronto como llegó Nestóreo a Constantinopla, comenzó una dura campaña en contra de los herejes, y los herejes eran cualquiera con el cual el no estaba de acuerdo. No tardo mucho en que sus enemigos lo acusaran de lo mismo que el acusaba a los demás. Pero en su caso, las acusaciones, eran nacidas de la envidia.Donde decidieron tomar ofensa fue cuando Nestóreo rechazo el uso de la palabra "Theotókos". La palabra significa Portador de Dios, y fue utilizado por la iglesia de Alejandría para la madre de Jesús. Mientras que los de Alejandría rechazaban el Apolinarismo, hacian hincapié en la naturaleza divina de Jesús, diciendo que sobrellevaba su naturaleza humana. El obispo de Alejandría, Cirilo, fue aun más celoso porque habían escogido a Nestóreo de Antioquia como obispo de la Capital. De la misma manera que su tío Teófilo había tomado ventaja de la desgracia de Crisóstomo para destituirlo, Cirilo planeo como destruir al cada vez más impopular Nestóreo. La batalla en torno a la palabra "Theotókos", se convirtió en el punto de controversia, la grieta necesaria para que Cirilo quitara a Nestóreo de su posición.A los que apoyaban la teología Alejandrina, Theotokos parecía enteramente apropiada para María. Decían que ella si Portaba a Dios cuando Jesús se encarnó en su vientre. ¡Y negarlo era negar la deidad de Cristo!Nestóreo y sus muchos seguidores estaban preocupados que el título de "Theotokos" haría a María una diosa. Nestóreo sostuvo que María fue la madre del hombre que estaba unido con el Logos divino, y nada debe decirse que podría implicar que ella era la "Madre àde Dios".  Nestóreo prefiera el título Cristokos; María fue la Portadora de Cristo. Pero carecía de un vocabulario y la sofisticación teológica para relacionar las naturalezas humana y divina de Jesús de una manera convincente.Cirilo, por otro lado, argumento de una manera convincente, su posición desde las Escrituras. En el año 429, Cirilo defendió el término Theotókos. Su texto clave fue Juan 1:14, "El Verbo se hizo carne". Me encantaría lanzarme a una descripción detallada de las facetas de la discusión entre Cirilo y Nestóreo sobre la naturaleza de Cristo, pero creo que dejaría a la mayoría, incluyéndome a mi, sin entender mucho mas de lo que sabemos ahora.Baste decir, Nestóreo mantuvo la doble naturaleza-en-una-persona de Cristo mientras que Cirilo tomo la línea tradicional de Alejandría y dijo que mientras Jesús tenia técnicamente dos naturalezas humana y divina, la divina abrumaba a la humana, de modo que efectivamente operaba como Dios en un cuerpo físico.El punto en que este debate se calento fue sobre la cuestión de que si realmente Jesús sufrió o no en su pasión en la cruz. Nestóreo decía que el hombre Jesús sufrió, pero no su naturaleza divina, mientras que Cirilo decía que la naturaleza divina si verdaderamente sufrió.Cuando el obispo Romano Celestino se enteró de la controversia entre Cirilo y Nestóreo, seleccionó a un hombre de la iglesia llamado Juan Casiano para responder a Nestóreo. Lo hizo en su obra titulada Sobre la Encarnación en el año 430 d.C. Casiano tomo el lado de Cirilo, pero quería traer a Nestóreo a estar en armonía con la iglesia otra vez. Dejando el deseo de Casiano de traer Nestóreo hacia su concepto de la ortodoxia, Celestino entró en una unión con Cirilo en contra de Nestóreo y la iglesia de Antioquía de donde procedía. Un Sínodo en Roma en el año 430 d.C. condeno a Nestóreo, y Celestino le pidió a Cirilo que llevara a cabo los procedimientos en contra de él.Cirilo condenó Nestóreo en un sínodo en Alejandría y le envió un aviso con una carta de presentación listando 12 anatemas en contra de Nestóreo y cualquiera que estuviera en desacuerdo con la posición de Alejandría. Por ejemplo à "Si alguien no confiesa que Emmanuel es el verdadero Dios, y no reconoce a la Santísima Virgen como Theotokos, porque dio a luz la carne del Verbo de Dios hecho carne, que el sea anatema."Recibiendo la carta de Cirilo, Nestóreo humildemente renunció y se fue a una tranquila jubilación en una casa de retiro en Illyrium. à Uh, no exactamente. Siguiendo su modo normal de operar, Nestóreo ignoro el veredicto del Sínodo.El Emperador Teodosio II llamó un consejo general a reunirse en Éfeso en el año 431. Este Consejo es a veces es llamado el Sínodo de los Ladrones porque se convirtió en una sangrienta batalla por los partidarios de Cirilo. Los obispos reunidos en Éfeso, rápidamente se dieron cuenta que el Consejo estaba más enfocado en la política que en la teología. Esto no iba a ser un debate hablando sobre textos, palabras y gramática. Iba a ser un concurso físico. Vamos a resolver las disputas doctrinales con palos en lugar de libros.Cirilo y su pandilla de monjes egipcios armados con palos, y utilizo la palabra pandilla intencionadamente, tuvo el apoyo del obispo de Éfeso, Memnon, junto con la mayoría de los obispos de Asia. El Consejo comenzó el 22 de junio del año 431 d.C., con 153 obispos presentes. 40 más tarde dio su aprobación a sus conclusiones. Cirilo presidió sobre el evento. Nestóreo fue ordenado a asistir, pero sabía que era un asunto en su contra y se negaron a venir. Fue destituido y excomulgado. Éfeso se regocijó.El 26 de junio, Juan, obispo de Antioquía, junto con los obispos de Siria, que se habían retrasado, finalmente llegaron. Juan celebró un consejo rival compuesta de 43 obispos y representantes del emperador. Declaro a Cirilo & Memnon destituidos. Nuevas sesiones de consejos rivales añadieron al número de excomuniones.Un reporte le llegó al Emperador Teodosio II, y los representantes de ambos lados trajeron su caso ante el. El primer instinto de Teodosio era confirmar las sentencias de Cirilo, Memnon, y Nestóreo. Mejor deshacerse de todos ellos y los problemas que habían causado. Pero un espléndido regalo de Cirilo persuadió al Emperador a disolver el Consejo y enviar a Nestóreo al exilio. Un nuevo obispo de Constantinopla fue consagrado. Cirilo regresó en triunfo a Alejandría.Desde una perspectiva histórica, es lo que sucedió DESPUES del concilio de Éfeso, que fue mucho más importante. Juan de Antioquía envió a un representante a Alejandría con un credo que incluía las dos posiciones en un punto medio. Esto afirmó la dualidad de naturalezas, en contraste con la formulación de Cirilo, pero aceptó la Theotokos, a diferencia de Nestóreo. Este punto mediador anticipo decisiones que fueron alcanzadas en el próximo Consejo general de la iglesia en Calcedonia.Cirilo estuvo de acuerdo con el credo y la reunificación de las iglesias tomo lugar en el año 433. Desde entonces, los historiadores se han preguntado si Cirilo era un gran líder al aceptar el credo mediador o simplemente acepto cínicamente porque él había logrado su propósito real; al deshacerse de Nestóreo. De cualquier manera, el verdadero perdedor fue Nestóreo. Teodosio mando quemar sus libros, y muchos de los que habían estado de acuerdo con la teología de Nestóreo retiraron su apoyo.Aquellos que representaban su énfasis teológico siguieron llevando a cabo su trabajo en el este de Siria, convirtiéndose en lo que la historia llama a la Iglesia Oriental, un movimiento del evangelio que pronto veremos, alcanzó hasta el Océano Pacífico.Mientras estaba en el exilio, Nestóreo escribió un libro en el que exponia la historia de su vida y defendía su posición. Comentarios modernos de Nestóreo encuentran que fue mas cismático en temperamento que un hereje. Él negaba la herejía de la cual estaba acusado, que el humano Jesús y el divino Cristo eran 2 personas diferentes.Veinte años después del concilio de Éfeso, que muchos consideran un grave error, otro fue llamado en Calcedonia. Las enseñanzas de Nestóreo fueron declaradas herejías y fue oficialmente destituido. Aunque ya estaba en el exilio, fue desterrado ahora por un acto de la Iglesia en lugar del Emperador. En uno de esos datos curiosos de la historia, aunque lo que Nestóreo enseñaba acerca de Cristo fue rechazado, resultó ser la posición adoptada por el Credo que salió del Concilio de Calcedonia. Cuando le llegó a Nestóreo en el exilio la noticia de la conclusión del Consejo el dijo que solo habían ratificado lo que él siempre había creído y enseñado.Hay mucho que aprender de esta historia de conflicto y resolución.En primer lugar, muchas de las doctrinas que damos por sentado como parte integral de la fe cristiana ortodoxa, surgieron a través una gran lucha y muchos debates de algunas de las mentes más brillantes que la historia ha conocido. A veces, esas ideas eran populares y las seguían porque eran convenientes. Pero la política no puede sostener una idea falsa. Siempre hay fieles, hombres y mujeres que aman la verdad, porque es verdad, y no porque les va a ganar poder, influencia o ventaja. Pueden sufrir a manos de los corruptos por una temporada, pero siempre prevaleciendo al final.Deberíamos estar agradecidos, no sólo con Dios por darnos la verdad en su Palabra y el Espíritu para comprenderla, pero también por las personas que estaban dispuestas a un gran costo para ellos mismos pasar peligros para asegurarse que la verdad prevaleciera sobre el error.Segundo, muchas veces, la gente mira hacia atrás a la "Iglesia Primitiva" y asume que fue un tiempo maravilloso de dulce armonía. La vida era sencilla, todos estaban de acuerdo y nunca nadie se peleaba. ¡No fue así!¿No han leído la Biblia? Los discípulos siempre estaban discutiendo sobre quién era el mayor. Pablo y Bernabé tuvieron una separación por causa de Juan Marcos. Pablo tuvo que ponerse en la cara de Pedro cuando empezó a actuar como hipócrita.Sí, claro, en el libro de Hechos leemos acerca de un breve periodo de tiempo cuando el amor de la congregación era tan extraordinario que sacudió a la ciudad de Jerusalén hasta lo mas profundo y resulto en muchos viniendo a la fe. Pero eso fue sólo un breve momento que pronto paso.Dios quiere que su pueblo este en unidad. La verdadera unidad, en la verdad del Evangelio, es una potente y increíble prueba de nuestra fe. Pero la idea de que la Iglesia primitiva era una Edad de Oro de la unidad es una ficción. El libro de Philip Jenkins sobre la batalla sobre la Cristología del 4º y 5º siglo. es titulado, Las Guerras sobre Jesús.La Iglesia en su totalidad tendría un enfoque mejor hoy en día, en la búsqueda de la unidad. Con cada congregación local centrando sus esfuerzos en amar y servirse los unos a los otros a través del poder del Espíritu. Es inevitable si se destacaban en hacerlo, empezarían a ver a todas las iglesias y los creyentes de la misma manera, y la unidad sería real en lugar de ser un programa con una fecha de inicio y final o una campaña basada en personalidades y publicidad.Oye, ahora que lo pienso, eso es lo que COMENZO ese breve momento glorioso de armonía en Jerusalén entre los seguidores de Jesús, que se amaron y sirvieron los unos a los otros en el poder del Espíritu. Nos vemos la próxima vez.

Welcome You're invited to join us as we build growing communities of worshippers, who are becoming like Christ, empowered to do His work.   Join us as Pastor Ron shares God's plan for us to fight and win our spiritual battles together.   If you would like to partner with us in this season, you can find out more about Christ's work in our community at Gracevcf.org  You can follow along below with the Handout from Sunday: Ephesians 6:10-18 (New International Version and New Living Translation) 10 Finally, be strong in the Lord and in his mighty power. 11 Put on the full armor of God so that you can take your stand against the devil's schemes. 12 For we are not fighting against flesh-and-blood enemies, but against evil rulers and authorities of the unseen world, against mighty powers in this dark world, and against evil spirits in the heavenly places. 13 Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. 14 Stand your ground, putting on the belt of truth and the body armor of God's righteousness. 15 For shoes, put on the peace that comes from the Good News so that you will be fully prepared. 16 In addition to all of these, hold up the shield of faith to stop the fiery arrows of the devil. 17 Put on salvation as your helmet, and take the sword of the Spirit, which is the word of God. 18 Pray in the Spirit at all times and on every occasion. Stay alert and be persistent in your prayers for all believers everywhere. We need to know that we are in a spiritual battle (verses 11-12) “If there is a single key area of faith and practice that divides Northern [hemisphere] and Southern [hemisphere] Christians, it is this matter of spiritual forces and their effects on the every-day human world.  This issue goes to the heart of cultural definition and worldviews.” –Philip Jenkins, The Next Christendom “What I am suggesting is that we engage in a critical re-evaluation of our Western worldview on one important issue – the actual existence of good and evil spirits…We must…strive toward making this as important a part of our worldview as it was for Paul.  The powers of darkness are real, we need to be conscious of their influence, and we need to respond to them appropriately.” – Clinton Arnold, Powers of Darkness: Principalities and Powers in Paul’s Letters   We fight spiritual battles together § Every “you” in Ephesians is written to the church as a community, not to individuals.  It’s “you together”, not “each of you individually”. § Ephesians 4:1-6 could best be understood to say 4 As a prisoner for the Lord, then, I urge you [together] to live a life worthy of the calling you [together] have received. 2 [You together] Be completely humble and gentle; be patient, bearing with one another in love. 3 [You together] make every effort to keep the unity of the Spirit through the bond of peace. 4 There is one body and one Spirit— just as you [together] were called to one hope when you were called— 5 one Lord, one faith, one baptism; 6 one God and Father of all, who is over all and through all and in all.   § Ephesians 6:10-11, 13 could best be understood to say: 10 Finally, you together be strong in the Lord and in His mighty power. 11 You together put on the full armor of God so that you together can take your stand against the devil’s schemes… 13 Therefore you together put on the full armor of God [help each other get dressed for battle] so that when the day of evil comes, you together may be able to stand your ground…   We fight our battles with the Lord’s strength and power, not our own   Our power is “resurrection power” Ephesians 1:18-22 18 I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints, 19 and his incomparably great power for us who believe. That power is like the working of his mighty strength, 20 which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms, 21 far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come.   We prepare for our battles with spiritual armor Ephesians 6:14-17 14 Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, 15 and with your feet fitted with the readiness that comes from the gospel of peace. 16 In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. 17 Take the helmet of salvation and the sword of the Spirit, which is the word of God.   The Belt of Truth - The Protection of Personal Integrity  Satan is the Father of lies and dishonesty opens us up to his attacks John 8:44, 10:10 ... When he lies, he speaks his native language, for he is a liar and the father of lies…The thief comes only to steal and kill and destroy;    If I compromise my conscience and settle for less complete honesty, I allow the tempter entrance into my life; destruction begins its corrosive work at the point of compromise.   The path of self-deception -> denial -> lying will put us in bondage, and the way out of bondage begins with a return to personal honesty.   John 3:20-21 20 Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. 21 But whoever lives by the truth comes into the light…    The Breastplate of Righteousness—The Protection of Living Out What Christ Has Made Us to Be  The Breastplate of Righteousness is God’s righteousness, not my righteousness.  It comes through faith, not our righteous deeds Romans 3:19-22 … no one will be declared righteous in his sight by observing the law; … 21 But now a righteousness from God, apart from law, has been made known…22 This righteousness from God comes through faith in Jesus Christ to all who believe.    The Gospel of Peace—The Protection of Relationship  Peace = the prosperity of soul when everything is right in relationship with God and everything is right in relationship with others.    The Gospel of Peace means we can be at Peace with God and Peace with each other Romans 5:1, 10 …since we have been justified through faith, we have peace with God through our Lord Jesus Christ.….when we were God's enemies, we were reconciled to him through the death of his Son…    The Shield of Faith—The Protection of Trust that Perseveres  Faith is confidence base on the trustworthiness of the one we put our faith in.  Our faith in Jesus is strong because He is completely dependable and infinitely powerful.  The more we know Him, the stronger our faith becomes.  The Shield of Faith: ¨ Trusts God daily  for His help and provision ¨ Perseveres, especially when overcome with difficulty ¨ Doggedly believes that God’s Word is true in the face of every problem, negative thought, or demon ¨ Determines “to rise above the injustices and pains of life, without allowing the flaming arrows of pain and resentment to penetrate your soul.  Life hurts.  Faith looks to God and refuses to give those hurts a foothold in your heart.” -Gary Kinnaman, Winning Your Spiritual Battles  The Helmet of Salvation—The Protection of a Mind Transformed by Truth  Our thinking needs salvation, what we do flows out of what we think Matthew 15:18-20  19 For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander. 20 These are what make a man 'unclean' Romans 12:2 New Living Translation 2 Don't copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think. Then you will learn to know God's will for you, which is good and pleasing and perfect.   The mind is the battlefield of the spiritual war   2 Corinthians 10:3-6 3 For though we live in the world, we do not wage war as the world does. 4 The weapons we fight with ...have divine power to demolish strongholds. 5 We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ.    Don’t believe everything you think   ² The Sword of the Spirit, the Word of God— The Protection of God’s Empowered Word    When God speaks something, nothing can stop it from happening    God’s Word is infinitely powerful and absolutely reliable Isaiah 55:11 11 so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it.    The Word of God becomes a sword as the Spirit inspires and empowers His Words in my mouth John 6:63 63 The Spirit gives life; the flesh counts for nothing. The words I have spoken to you are spirit and they are life.       Did you find this message helpful? You can read all of Paul's letter to this church yourself here.  You can find the same letter in your Bible at home, called 'Ephesians'.  

In which RJ, Sarah, and Dave talk advanced status games, gracious cheerleaders, deathrow mercies, and anti-institutional performancism. Also, Ken F promises to let them all cut in line. Click here (https://thepointmag.com/examined-life/who-wants-to-play-the-status-game-agnes-callard/) to read Agnes Callard's article "Who Wants to Play the Status Game?" Click here (https://mbird.com/2020/01/netflixs-cheer-law-and-grace-in-action/) to read Todd Brewer's piece "Netflix's 'Cheer': Law and Grace in Action." Click here (https://www.christianitytoday.com/ct/2020/january-web-only/just-mercy-film-bryan-stevenson.html) to read Christianity Today's interview with Bryan Stevenson. Click here (https://www.patheos.com/blogs/anxiousbench/2020/01/the-decline-of-us-ness-bowling-alone-and-dying-alone/) to read Philip Jenkins' post "The Decline of Us-ness: Bowling Alone and Dying Alone."

In this week's episode we wrap up 2019 by talking to Dr. Philip Jenkins about his book "The Lost History of Christianity".  Dr. Jenkins is a professor at Baylor University and the author of a number of different books.  If you want to know more about the history of the early church and how the church came to be, this is a great place to begin.  Enjoy! Patreon What If Project Community Lost History of Christianity The Missionary's Curse Special Music - Denver Crites Band

In this episode, host Martin Rodriguez sits down with Allen Yeh, associate professor of intercultural studies at Biola University, to discuss his experiences in missiology and his hopes for its future. Our Guest Allen Yeh (DPhil, Oxford University) is an associate professor of intercultural studies at Biola University. He specializes in Latin America and China. He also has academic interests in history, classical music, homiletics, social justice, the California missions, the Maya, and biographical interest in Jonathan Edwards (America's greatest theologian) and Adoniram Judson (America's first intercontinental missionary). He serves on the Board of Trustees for the Foundation for Theological Education in Southeast Asia. He earned a BA from Yale, MDiv from Gordon-Conwell, and MTh from Edinburgh. Despite this alphabet soup, he believes that experience is the greatest teacher of all (besides the Bible). As such, Allen has been to over 60 countries on every continent, to study, do missions work, and experience the culture. As Mark Twain said in 1857, "Travel is fatal to prejudice, bigotry, and narrow-mindedness, and many of our people need it sorely on these accounts. Broad, wholesome, charitable views of men and things cannot be acquired by vegetating in one little corner of the earth all one's lifetime." He is joyfully married to Arianna Molloy, a professor in Biola's communication studies department. Among Allen's publications are three books: Polycentric Missiology: 21st Century Mission from Everyone to Everywhere (Downers Grove: IVP Academic, 2016), Expect Great Things, Attempt Great Things: William Carey & Adoniram Judson, Missionary Pioneers (Studies in World Christianity), co-edited with Chris Chun (Eugene: Wipf & Stock, 2013), and Routes and Radishes: and Other Things to Talk About at the Evangelical Crossroads, co-authored with Dwight Friesen, Mark Russell, Michelle Sanchez, and Chelle Stearns (Grand Rapids: Zondervan, 2010). Special Note Dr. Yeh mentions Lamin Sanneh, one of the leaders of world Christian studies. After this episode was recorded, Lamin Sanneh died unexpectedly. A few related links: Greg Sterling, "Professor Lamin Sanneh, 1942-2019," https://divinity.yale.edu/news/professor-lamin-sanneh-1942-2019. Andrew F. Walls, "Professor Lamin Sanneh: In Memoriam," http://www.cswc.div.ed.ac.uk/2019/01/professor-lamin-sanneh-in-memoriam. Katharine Q. Seelye, "Lamin Sanneh, Scholar of Islam and Christianity, Dies at 76," https://www.nytimes.com/2019/01/11/obituaries/lamin-sanneh-dead.html. Publications Mentioned Allen Yeh. Polycentric Missiology: 21st-Century Mission from Everyone to Everywhere. Downers Grove, IL: IVP Academic, 2016. Philip Jenkins. The Next Christendom: The Coming of Global Christianity. 3rd ed. New York: Oxford University Press, 2011. Andrew Walls. The Missionary Movement in Christian History: Studies in the Transmission of Faith. Maryknoll, NY: Orbis Books, 1996. Tokunboh Adeyemo, ed. Africa Bible Commentary: A One-Volume Commentary Written by 70 African Scholars. Grand Rapids: Zondervan, 2010. Brian Wintle, ed. South Asia Bible Commentary: A One-Volume Commentary on the Whole Bible. Grand Rapids: Zondervan, 2015. Angela Duckworth. Grit: The Power of Passion and Perseverance. New York: Simon and Schuster, 2016. Organizations Mentioned Urbana Student Missions Conference, https://urbana.org. Student Missionary Union, https://www.biola.edu/smu. Asian Access, https://www.asianaccess.org. Centre for the Study of World Christianity, https://www.cswc.div.ed.ac.uk/2019/01/professor-lamin-sanneh-in-memoriam. Credits Hosted by Martin Rodriguez Produced by Greg McKinzie

Episode 2. I interview Philip Jenkins of Designed Living. Philip has been a business owner for 9 years and has just opened a showroom in downtown Idaho Falls. Philip takes us through his beginnings and tells us why he's made this decision at age 61!

In part 1 (0- 14:00), Paul was a zealous Pharisee before he converted to following Jesus. Tim says this “zeal” that Paul showed as a Pharisee is a hyperlink to an Old Testament story in Numbers 25 where the priest Phineas exercised “zeal” to preserve the Jewish law. Jon comments that zeal is an interesting emotion that is complicated to understand in religious movements. Tim comments that Paul never lost his zeal; he just redirected it upon his conversion to Jesus. In part 2 (14:00-25:30), the guys discuss Acts 13 and the missionary journeys. Tim explains that there were more missionary journeys going on than just those recounted in the book of Acts. He references a book called “The Lost History of Christianity” by Philip Jenkins. Regarding Paul’s missionary journeys, Tim recounts that Paul bridged the gap between Jews and Gentiles, and Luke recounts this with all these short stories about converts like Lydia the Gentile purple merchant, Timothy the child of a Jewish mother and Greek father, the Philippian jailer, a rough and tough character, and Dionysius the Areopagite an ancient intellectual aristocrat. Luke desires to portray Paul as a person who reaches a diverse group of people with the message of Jesus. In part 3 (25:30-36:00), the guys discuss the circumcision controversy portrayed in Acts 15. Should Gentile converts to Christianity be required to observe traditional Jewish customs? This is one of the fundamental questions underpinning the whole New Testament, but it’s largely missed today because Christianity is now majorly non Jewish. Tim says the disciples determined what to do by using a passage from the Old Testament prophet Amos found in Amos 9:11-15. In part 4 (36:00-48:45), the guys discuss what ancient Rome was like and why Christianity was viewed as a threat to the Roman empire. The Roman economy was made up largely of indentured servants and slaves. Roman religion was polytheistic. Tim cites quotes by scholars Kavin Rowe and Larry Hurtado saying that Christians posed both an economic and religious threat to the Roman society. Why? Because they refused to participate in communal worship of the Roman gods or in the economy built on violent nationalism. Tim says this is evident in the stories Luke shares, like the one about the silversmith Demetrius in Acts 19. He views Christianity as a threat to the entire religious and economic system of the world and incites a riot in Ephesus against Paul. In part 6 (48:45-53:05), Tim shares a few quotes from NT Wright. The guys discuss how modern Americans’ lives look very similar to Roman lives. We tend to worship sex and money as a culture, but without the mythology wrapped around it. Are Americans or modern westerners that much different from our historical Roman predecessors? Perhaps we’re more alike than we care to believe. In part 7 (53:05-59:50), the guys cover Acts 17. Wherever Christianity spread, there tended to be riots as the local communities felt the Christians were disrupting their way of life. Tim says that Luke was purposefully portraying the Jesus movement on a collision course with the Roman world. Paul and other Christians would create disruption wherever they went, yet they were preaching a gospel of peace. In part 8 (59:50-end), the guys make an interesting historical observation that the foundation for religious liberty and the separation of church and state comes from the ancient church fathers like Tertullian arguing for their right to worship the Jewish God, but serve a Roman emperor. Thank you to all our supporters! Produced By: Dan Gummel, Jon Collins, Matthew Halbert-Howen Resources: Philip Jenkins, Lost Christianity Kavin Rowe, World Upside-Down: Reading Acts in a Graeco-Roman Age Larry Hurtado, Destroyer of the Gods Larry Hurtado, Why on Earth Did Anyone Become Christian? N.T. Wright, Paul and the Faithfulness of God Music: Beautiful Eulogy, The Fear of God Beautiful Eulogy, Come Alive (Hidden) Beautiful Eulogy, Come Alive Moby, Shot in the Back of the Head Shipwrecked, Noah Dixon KV, Wild Rosasharn Music, Defender Instrumental

Preachers in Training Encore Episode – Season 3, Episode 3, released January 28, 2016 How can churches grow their youth ministry? That’s a question that we received in a recent listener survey. Philip Jenkins, youth minister at the Mount Juliet church of Christ in Tennessee, is here to offer advice and guidance for ministering to smaller […]

Interns with Philip Jenkins

So, is Islam taking over Europe? Or the world? The answer is, it isn't. It is in retreat on all fronts. It has failed to create a civilization to challenge Christendom, or even the apostate humanist Western civilization that still carries a lot of its historical Christian cultural legacy. It has failed to produce individual purpose and personal maturity and productivity – and without purpose and maturity Islam can not produce the type of man needed to build a civilization. Islam needs Christianity to survive – and every time it rebels against Christianity it only sinks deeper and deeper in the drain of history, and loses more and more ground to that very Christianity it rebels against. Islam cannot produce any of the advances of the Western civilization – whether technological or social or political or psychological. The reactions of some radical groups against Christianity are simply the agony of a dying animal; the more violent those reactions are, the more energy is lost, and the nearer its death is. A few terrorists are not a cultural threat; and when we fret about those few terrorists, we are only declaring our own weakness and fear. But in reality, there is no reason for fear. And there is no reason for statist solutions and government enforced security and endless wars in the Middle East. A period of peace and evangelism will bring about the death of Islam faster than any government programs or defenses. The future, as Paul said in 1 Cor. 3:21-22, belongs to Christianity. Book of the Week: – God's Continent: Christianity, Islam, and Europe's Religious Crisis by Philip Jenkins

Dr. Philip Jenkins has written extensively on the ‘Lost Gospels‘. In this newest book, The Many Faces of Christ, he takes on the notion that these books on the life and divinity of Jesus were never really accepted by the church. To the contrary, they were openly and regularly discussed by early church fathers and…

Jake geeks out over an exchange of blog posts between Baylor historian Philip Jenkins and Mormon apologist Bill Hamblin that gets at the heart of Book of Mormon apologetics. Hold on to your Scotch-taped glasses, folks–it's gonna be a bumpy ride. Blogs referenced: Outliers and Iconoclasts How Consensus Changes Mormons and New World History Centrality […]

In this less biographical episode, Sir Anthony and I discuss various Christian mistakes: obsession with Hebrew names for God and for Jesus, keeping kosher food laws and Jewish holidays, the doctrine of tithing, and even the avoidance of doctors (as if that showed a lack of faith in God). Another mistake was discarding the simple, messianic gospel preached by Jesus, including his Jewish theology of one God, the Father. Jesus, Sir Anthony has argued, was not a trinitarian, and we, as his disciples, shouldn't be either. He suggests that the apostle's (Jesus') creed should be ours. Another mistake: the widespread unwillingness by conservative, and especially Protestant Christians to think critically about trinitarian traditions, and specifically the 4th c. catholic consensus I discussed with Dr. Holmes in episode 42. Finally, how could divine providence allow The Church to go so wrong, for so long, on such a central matter as the doctrine of God? And if unitarian theology is true, then why 19th century unitarianism fail, morphing into a non-Christian movement. One reason (among many), we agree, is some early modern unitarians' wrongheaded denunciation of worship of and prayer to Jesus as "Christian idolatry." You can also listen to this episode on youtube. Links: Jesus was not a Trinitarian Jesus Wars by Philip Jenkins - on the process leading up to the Council of Chalcedon in 451 On the issue of the worship of Jesus, Sir Anthony agrees with this presentation (and paper) of mine. My reprints of some early modern unitarian and trinitarian books.

Philip Jenkins

Philip Jenkins

Weekly JourneywithJesus.net postings, read by Daniel B. Clendenin. Essay: *I'm Already Against the Next War: War and Violence, Sacred and Secular* for Sunday, 1 July 2012; book review: *Laying Down the Sword; Why We Can't Ignore The Bible's Violent Verses* by Philip Jenkins (2011); film review: *Dark Days* (2000); poem review: *Dulce et Decorum Est* by Wilfred Owen.

Weekly JourneywithJesus.net postings, read by Daniel B. Clendenin. Essay: *"Don't Live Like a Pagan Gentile:" The Words of Jesus and the Worries of Life* for Sunday, 27 February 2011; book review: *The Lost History of Christianity; The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia — and How It Died* by Philip Jenkins (2008); film review: *Greenberg* (2010); poem review: *In the Bleak Midwinter* by Christina Rossetti.

Throughout this week Neil MacGregor is looking at how the great faiths were creating new visual aids to promote devotion around the world of 1700 years ago. Having looked at emerging images from Hinduism, Zoroastrianism, Christianity and Buddhism he turns his attention to the religious climate of pre-Islamic Arabia. The story is told through a life sized bronze hand cut at the wrist and with writing on the back. It turns out to be not a part of a god but a gift to a god in a Yemeni hill village. Neil uses this mysterious object to explore the centrality of Arabia at this period, with its wealth of local gods and imported beliefs. The hand surgeon Jeremy Field considers whether this was the modelled from a real human hand while the religious historian Philip Jenkins reflects on what happens to the old pagan gods when a brand new religion sweeps into town. Proudcer: Anthony Denselow.

Dr. Robert Spencer  tells  "The Truth About Muhammad"  and interprets the findings of the PEW Foundation study of American Muslim attitudes.  Lotsa openline.    Then, Philip Jenkins says the Muslim sky isn't falling.  "God's Continent" isn't really in a demographic crisis after all.

Weekly JourneywithJesus.net postings, read by Daniel B. Clendenin. Essay: *The Miracle at Cana: A Whole Lot of Strong Wine* for Sunday 14 January 2007; book review: *The New Faces of Christianity; Believing the Bible in the Global South* by Philip Jenkins (2006); film review: *24 Hours on Craigslist* (2005); poem review: *Colossians 3:3* by George Herbert.

This 84th Episode of CS is titled Lost & is a brief review of The Church in the East.I encourage you to go back and listen again to episode 72 – Meanwhile Back in the East, which conveyed a lot of detail about the Eastern Church & how it fared under the Mongols and Muslim Expansion in the Middle Ages.Until that time, Christianity was widespread across a good part of the Middle East, Mesopotamia, Persia, & across Central Asia – reaching all the way to China. The reaction of Muslim rulers to the incipient Mongol affiliation with Christianity meant a systemic persecution of believers in Muslim lands, especially in Egypt, where Christians were regarded as a 5th Column. Then, when the Mongols embraced Islam, entire regions of Christians were eradicated.Still, even with these deprivations, Christianity continued to live on in vast portions of across the East.Let me insert a verbal footnote at this point. Much of what follows comes form the work of Philip Jenkins, whose book The Lost History of Christianity is a stellar review of the Church of the East. I heartily recommend it to all you hardcore history fans.Consider this . . .The news recently reported the attacks by ISIS on Assyrian Christians in Northern Iraq. This is a reprise of 1933, when Muslim forces in the new nation of Iraq launched assaults on Nestorian & Assyrians, in what had once been the Christian heartland of northern Mesopotamia. But now, government-sponsored militias cleansed most of the area of its Assyrian population, killing thousands, and eliminating dozens of villages.Although the atrocities weren't new, the arrival of modern media meant they reached the attention of the world, raising demands for Western intervention.These anti-Christian purges were shocked many & elicited a new legal vocabulary. Within months, the Jewish lawyer Raphael Lemkin referred to the Assyrians & Christian Armenians before them, to argue for a new legal category called crimes of barbarity, meaning “acts of extermination directed against the ethnic, religious or social collectivities whatever the motive; be it political or religious.” In 1943, Lemkin expanded this idea and coined a new word for such abhorrent behavior—Genocide.Yes = The modern concept of genocide as a horror calling for international sanctions has its roots in successful movements to eradicate Middle Eastern Christians.I mention this less than century old genocidal campaign against Assyrian Christians because we may tend to assume the Middle East has ALWAYS been dominated by Islam, or at least, it has since the 7th C. What we ought to understand instead is that it was only in the last Century that the Middle East wasn't understood as a home to a significant popular of Christians. Take ANY Middle Eastern person out of the 18th C and plant them in the Middle East of today and they would be stunned by the paucity of Christian presence.Until a century ago, the Middle East was a bewildering quilt of religious diversity in which Christians were a familiar part of the social and cultural landscape. Particularly startling for our time traveler would be modern-day Turkey as a Muslim land.Historically speaking, until very recently, Christians were as familiar a part of the Middle Eastern scene as Jews are in the United States, or Muslims are in Western Europe. At the dawn of the 20th C, Christians of the Middle East were about 11% of the population while American Jews are only about 2%!The destruction of the Middle Eastern Christian community is an historic transformation of the region.The decline of Christianity in the Near East occurred in two distinct phases.The first occurred during the Middle Ages and largely as a result of the Crusades. But even then, Christians suffered more or less regionally. The Syriac Church was virtually annihilated while the Egyptian Copts held their own. Reduced to a minority status, they entrenched & proved durable.But the second phase of hostility against Christians began about a century ago with the advent of a new & virulent form of Islamism. Now Christians are being systematically eradicated; either by aggressive assimilation or outright persecution. The 20th C saw the emergence of a form of Islam intolerant of any other faith.The Ottoman Turks began as a rather small power in Asia Minor. After the Mongol invasions destroyed the Seljuks, the Ottomans used the wars that followed to create a power base in Asia Minor. They gradually spread over what had been the Christian Byzantine Empire. By the time they took Constantinople, the Ottoman Empire included the Balkans, and by 1500 they controlled the Black Sea. By 1520 they ruled most of the Muslim world west of Persia, as far as Algiers, and became the main enemy for European Christians. Their European conquests advanced rapidly through the 16th C under such Selim I & Suleiman the Magnificent. In 1526, the Turks conquered Hungary, destroying what was at that time a major European power. Turkish advances weren't reversed until the their loss at Vienna in 1683.Selim I took the title of caliph, and took his role as head of Islam seriously. He ordered the confiscation of all churches, many of which were razed, and Ottoman authorities forced thousands of conversions. A century later, the sultan Ibrahim planned the total extermination of Christians. From the 15th C onward, the pressure to convert to Islam was massive. Throughout Christian territories held vassal by the Turks was levied the “tribute of children” by which Christian families had to give a number of their sons to be raised by the state as slaves, or as elite soldiers, called Janissaries. These janissaries became some of the most feared warriors in the Sultan's army against the Europeans.Ottoman warfare was extremely destructive because it drew on methods stemming from the Turkish heritage of Central Asia. Ottoman forces massacred entire Christian populations, targeting clergy and leaders. In 1480, the Turks destroyed the Italian city of Otranto, killing 12,000 and executing priests by sawing them in half. The destruction of Nicosia in Cyprus in 1570 was a crucial loss to Europe. Accounts of Ottoman warfare and punishment include such gruesome techniques as impaling, crucifixion, and flaying. When a Christian leader in Wallachia, named Vlad decided to use these very same tactics against the Turks, it gave rise to the legend of Dracula.From the 15th thru the 19th Cs, the Turks ruled over a large Christian population on European soil. They called Christians rayah, “the herd,” and treated them as animals to be sheared and exploited. A Bosnian Muslim song says >> “The rayah is like the grass; Mow it as much as you will till it springs up anew.”Though pressure to convert was strong, Christianity survived, and managed to recover in a few places like Greece & Bulgaria. But the Eastern Orthodox Church now followed the way of their earlier cousins, the Nestorian and Jacobite Churches & passed under Muslim rule.As the Near East fell under the control of Islamic states, Western European nations had an ever-greater incentive to find alternative trade routes. This they did by exploiting the seas. Well into the 15th C, explorers dreamed of linking up with the fabled Prester John, and renewing the alliance against Islam. In the mid–15th C, the Portuguese explored the Atlantic & shores of Africa. By the 17th C, Europeans were well on their way to global domination. Rising economic power led to urbanization, and the share of the world's population living in Europe and in European overseas colonies grew dramatically. Demographic expansion vastly increased the relative power of European Christianity.Expanding commercial horizons brought Europe's churches into contact with the tattered shreds of the ancient Eastern Christian groups. Tensions between European and non-European churches were of ancient origin. As early as 1300, Catholic missions in China had met sharp opposition from Nestorians, who naturally saw the newcomers making inroads on their ancient territories. Now, however, the Latin powers were far stronger than before, and better able to enforce their will. During the great period of Spanish and Portuguese empire building from the mid-16th to 17th C, the leading edge of Christian expansion was the Roman Catholic Church, fortified by the militancy of the Counter-Reformation. As Catholic clergy and missionaries roamed the world, they found the remnants of many ancient churches, which they determined to bring under papal control.So long-standing was the separation of Western and Eastern churches that the 2 sides never stood much chance of an alliance. As Christianity fell to such dire straits outside Europe, Catholics dismissed foreign traditions as marginal or even unchristian. After the fall of Constantinople, Pope Pius II wrote to the victorious sultan, effectively denying that the non-Catholic churches were Christian in any worthwhile sense: they were “all tainted with error, despite their worship of Christ.” He more or less explicitly asserted the identity of Christianity with the Catholic tradition and, even more, with Europe itself.As Western Christians traveled the world, many were skeptical about the credentials of other churches. In 1723, a French Jesuit reported that “the Copts in Egypt are a strange people far removed from the kingdom of God…although they say they are Christians they are such only in name and appearance. Indeed many of them are so odd that outside of their physical form scarcely anything human can be detected in them.”Latins were troubled by the pretensions of these threadbare Christians, who nevertheless claimed such grand titles. In 1550, a Portuguese traveler reported that the 40,000 Christians along the Indian coast owed their allegiance to a head in “Babylon,” someone they called the “catholicos.” Bafflingly, they had not so much as heard of a pope at Rome. Some years later, envoys dispatched by the Vatican were appalled to discover India's Nestorians called “the Patriarch of Babylon the universal pastor and head of the Catholic Church,” a title that in their view belonged exclusively to the Roman pontiff.For the first time, many Asian and African churches now found themselves under a European-based regime, and were forced to adjust their patterns of organization and worship accordingly.Around the world, we see similar attempts at harmonization. From the 1550s, factions in the Nestorian church sought Roman support, and much of the church accepted Roman rule under a new patriarch of the Chaldeans. Like other Eastern churches, the Catholic Chaldeans retained many of their customs and their own liturgy, but this compromise was not enough to draw in other Nestorians who maintained their existence as a separate church. The Jacobites split on similar lines, with an independent church remaining apart from the Catholic Syrians.The most controversial moment in this process of assimilation occurred in 1599, when Catholic authorities in southern India sought to absorb the ancient Syriac-founded churches of the region, the Thomas Christians. The main activist was Aleixo de Menezes, archbishop of the Portuguese colony of Goa, who maneuvered the Indian church into a union with Rome at a Synod in Diamper. In Indian Christian memory, de Menezes remains a villainous symbol of European imperialism, who began the speedy Romanization of the church, enforced by Goa's notoriously active inquisition. The synod ordered the burning of books teaching Nestorian errors as well as texts teaching practices Europeans deemed superstitious. A substantial body of Syriac and Nestorian tradition perished. Many local Christians reacted against the new policy by forming separate churches, and in later years the Thomas Christians were deeply fragmented.Yet despite this double pressure from Muslims and Catholics, Eastern Christian communities survived. At its height, the Ottoman Empire encompassed the Middle East, the Balkans, and North Africa, & in Europe included millions of subject Christians. Even in 1900, Muslims made up a little less than half the empire's overall population.This survival seems amazing when we think of the accumulated military catastrophes and defeats between 1300 and 1600, and the tyranny of sultans like Selim I. Yet for all these horrors, the Ottomans also found it in their interest to maintain a stable imperial order. After Sultan Mehmet II took Constantinople, he formally invested the new patriarch with his cross and staff, just as the Christian emperors had done previously. Christian numbers stabilized as the Ottomans granted them official status under a system dating back to the ancient Persians. They had their own patriarch who was both religious and civil head. This system endured into the 1920s.Within limits, Christians often flourished, to the puzzlement of western Europeans, who could not understand the distinctive Ottoman mix of tolerance and persecution. Particularly baffling was the extensive use the empire made of non-Muslims, who were in so many other ways denied the most basic rights. Sultans regularly used Christians and former Christians as administrators, partly because such outsiders would be wholly dependent on the ruler's pleasure: eight of the nine grand viziers of Suleiman the Magnificent were of Christian origin.Making their life under the new order more acceptable, Christians actively proved their loyalty. Above all, Orthodox believers were not likely to work with foreign Catholic powers to subvert Turkish rule. The Orthodox found the Muslims no more obnoxious than the Catholic nations, whose activities in recent centuries had left horrendous memories. Apart from the Latin sack of Constantinople in 1204, later Catholic invaders like the Venetians had been almost as tyrannical to their Orthodox subjects as were the Turks. Even in the last days of the empire, a Byzantine official famously declared, “Better the Sultan's turban than the Cardinal's hat!” Matters deteriorated further when the Orthodox saw how Catholics treated members of their own church in eastern Europe.By far the worst sufferers from the carnage of the 14th C were the old Eastern Syriac churches, precisely because they had once been so powerful and had posed a real danger to Muslim supremacy. Neither Jacobites nor Nestorians ever recovered from the time of Timur. If we combine all the different branches of these churches, we find barely half a million faithful by the early 20th C, scattered from Cyprus and Syria to Persia. This implosion led to a steep decline in morale and ambition. Instead of trying to convert the whole of Asia as they had originally envisioned and seemed within their grasp, the Syrian churches survived as inward-looking quasi-tribal bodies. Succession to the Nestorian patriarchate became hereditary, passing from uncle to nephew. Intellectual activity declined to nothing, at least in comparison with its glorious past. Most clergy were illiterate, and the church texts that do survive are imbued with superstition and folk magic.Well …That brings us now back to Europe and the monumental shift the Western Church had been moving toward for some time, as we've tracked over 8 episodes in our series, The Long Road to Reform.We'll pick it up there in our next episode.