Podcasts about roman jewish

Title: Eyes to See and Ears to Hear Text: Acts 28:23-31 FCF: We often struggle humbly heeding the Word of God. Prop: Because God alone acts to save sinners, we must humbly heed the Word of God. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 28. In a moment we will read from the Legacy Standard Bible starting in verse 23 and going to the end of the book of Acts. You can follow along in the pew bible or in whatever version you prefer. Today is a bittersweet day. Today we close out our exposition of the text of the book of Acts. Next week we will do one final review sermon as we provide a bird's eye view of the major themes in the book. It will be difficult to move on from this two-year study, but very soon we'll begin our next sermon series on the letters to the Thessalonians. But before we get too far ahead of ourselves, let's be reminded of where we are in the book of Acts today. Paul has just settled in to his situation in Rome. He is under house arrest, guarded constantly by a Roman sentry. He does not have the freedom to leave his home to do any sort of preaching ministry within the city, but he has called the Roman Jewish leaders of the synagogue to come to him in his home. He has explained why he is here so they wouldn't think he was a criminal. Of course, they hadn't heard anything about Paul coming to Rome. But they had heard about the Nazarene Sect and how much trouble it has caused the Jewish communities around the Empire. They are very curious to learn more and understand why there is so much contention. Paul will now have an opportunity to meet with these Jewish leaders at length to speak about the hope of Israel. Which is the gospel of Jesus their Messiah. Please stand with me to give honor to and focus on the Word of God as it is read. Invocation: Savior God, You are our Redeemer. Father You have planned our redemption within the counsel of Your will since before the dawn of Your creation. Jesus You have been eternally begotten of the Father to go and accomplish this Redemption for a people You have elected before the foundations of the world. Spirit You have proceeded from the Father and the Son and like the Son You raise us up and wash us in the waters of regeneration so that we may be united to the redemption provided to us by the Son. Savior God, You, and You alone, are our Redeemer. Nothing can save us but You. Help us then Lord to hear from Your Word today and believe that You act alone in our salvation, so that we can respond to this great salvation by humbly heeding Your Word. We pray this in Jesus' name… Amen. Transition: [Slide 2] Augustine of Hippo: “The grace of God does not find men fit for salvation but makes them so.” Benjamin Beddome “God's grace can save souls without preaching, but all the preaching in the world cannot save souls without God's grace.” W.E. Best “The sinner apart from grace is unable to be willing and unwilling to be able.” These thoughts are fundamental to the message Paul has for the Roman Jews. Let's look at what he says. I.) Mere logic and persuasion cannot move the heart of sinful man to repent and believe the gospel, so we must humbly heed the Word of God. (23-24) a. [Slide 3] 23 - And when they had set a day for Paul, they came to him at his lodging in large numbers; and he was explaining to them by solemnly bearing witness about the kingdom of God i. So, the Jews return in great numbers to Paul's rented abode. ii. They are highly motivated to learn about the Nazarene sect and why they are hearing reports against it from everywhere. iii. Paul begins by speaking intently with them. The one Greek word translated here “solemnly bearing witness” implies not simply testifying or giving of information but urgent reporting on matters of grave importance. iv. What is so important? v. It is the coming of the Kingdom of God. vi. This eternal Kingdom that is spoken of by their own prophets, greatest of which was John the Baptist – has now come. And they need to respond. This promise IS for the children of Israel. vii. But entry into this Kingdom is not granted based on that status. viii. Being born of Abraham is not enough to inherit this Kingdom. ix. So how do you enter? b. [Slide 4] and trying to persuade them concerning Jesus, i. You must be born of the Spirit. You must go through Jesus. ii. As has been a central theme to the book of Acts since the beginning, the Jews have a unique position in the redemptive plan of God, in that Jesus is their Messiah. iii. Jesus is the central and key figure to gain access to God and to this eternal Kingdom. iv. Jesus is Yahweh's Servant who has borne griefs and healed wounds. He has purchased Israel's pardon. v. And they have been granted the Scriptures which contain prophesies concerning this one who will come to redeem not just them, but the whole world. vi. Paul takes them through these books to show them Jesus. c. [Slide 5] from both the Law of Moses and from the Prophets, i. What do they need to do then? ii. They do not need to join a new religion in order to inherit the Kingdom. iii. No. iv. They need simply to realize that to repent and believe on Jesus as the Christ is what their own law and prophets have told them to do since the beginning. v. If they intend to continue to be Jewish, in the truest sense of the word, they must repent and trust in their own Messiah, Jesus of Nazareth. d. [Slide 6] from morning until evening. i. Paul earnestly contended with them on this point for many hours. ii. He probably showed them from their own scriptures how Jesus had fulfilled over 300 prophesies by his birth, life, death, and resurrection. iii. How Jesus becomes our new Adam, our new representative. How Jesus is the new Abraham in establishing a New Covenant. How He is the new Moses, being the Great Prophet. How Jesus is the Great High Priest offering a sacrifice that does not need to be repeated since He was the sacrifice. How Jesus is the Son of David and that human King prophesied to reign over Israel forever… and the whole world. iv. From morning until evening Paul gave it all he had. He preached, he discussed, he debated, he argued, he strove, with all the persuasiveness that he could. v. What were the results? e. [Slide 7] 24 - And some were being persuaded by the things spoken, but others were not believing. i. Well, the results were decidedly… mixed. ii. Some of them were being persuaded. Notice the passive voice here. 1. While it largely depends on context, many times in scripture when the passive voice is used, it is what we call a divine passive. 2. This occurs when God does something but does not wish to overtly say He is doing the action in that specific context. 3. We know from the greater context of scripture, and even in this very text, that natural man is spiritually dead and unable to hear and respond to the gospel message unless the Holy Spirit actually enables them to hear it and respond to it. 4. No matter what theological background you come from, everyone prays for the lost the same. We all pray that God would open the eyes of sinners to help them receive the gospel. 5. Christians may define what happens there differently. But the long and the short of it is, that God must move first and God must move in an individual's heart not just in an event for a broader people group. 6. It is not Paul's words that are persuading them… it is God's Spirit opening their eyes to see the truth of what Paul is saying. iii. But the others, the majority, do not believe on Jesus. iv. But how does this happen? v. How can the apostle Paul, a skilled Rhetorician, speak for hours, expounding from the scriptures how Jesus is the Messiah, and yet many do not believe, and the ones that do believe do not do so because of Paul's persuasiveness? vi. If Paul cannot convince his own kinsmen, what hope do we have to convince anyone of the gospel? f. [Slide 8] Summary of the Point: In the last episode of Luke's record of the early formation of the church and the Kingdom of God expanding to the uttermost parts of the earth, Luke chooses to conclude on a sermon by Paul. It is a sermon preached over several hours to his own kinsmen, Jews of the city of Rome. Luke says he spoke passionately and urgently to them communicating from the Mosaic law and the prophets how Jesus was the Messiah and the King promised of old who would bring with Him a New Kingdom. Paul preached passionately that this kingdom has come and is here and the evidence that this is so, is the expansion of the church throughout the Roman Empire. But despite all his theological arguments, despite his rhetorical skill, despite his logic, despite his passionate pleas, most of those listening did not believe. Only some were persuaded as God opened their eyes and ears to receive the truth of what Paul spoke. Luke's purpose in this book is to give Theophilus assurances that what he has believed is true. One great assurance to Theophilus is that the wisdom of men in logic and persuasion cannot actually convince sinners to repent and believe the gospel. Theophilus was not conned by skilled speakers to believe a lie. Instead, his eyes were opened to believe the truth by God Himself. This is true of everyone who receives the gospel. God calls and draws. Then and only then do we respond. And so, what is our application to such a point? We must humbly heed the Word of God. We must be the kind of people who are ready to listen and to obey what God reveals. Transition: [Slide 9 (blank)] Still, our curiosity forces us to ask why don't they believe? Is there something deficient in them? What qualities make up a person who will not believe? And how do we avoid that? II.) God hides the gospel from the arrogant and disobedient, so we must humbly heed the Word of God. (25-27) a. [Slide 10] 25 - And when they disagreed with one another, they began leaving after Paul had spoken one word, i. So, this devolves fairly quickly. ii. We have these once loosely untied Roman Jews, coming to Paul for information on the Nazarene sect of Judaism, and as the hours go on, now they are disagreeing so sharply that those who do not believe Paul abandon him and their fellow Jews and leave the house. iii. Luke records that they did this especially when Paul said one word. iv. Well which word? v. What follows is a sermon from Isaiah 6. vi. So which word makes them leave? vii. Well, the word translated “word” can mean a single word or it can mean a message. viii. In the expression “what's the word?” we are not asking what is the single word. We are asking, what is the news? ix. In a similar way, Luke records this mini-sermon that Paul spoke that turned out to be too much for the unbelieving Jews to handle. x. What did Paul say that chased them away? b. [Slide 11] “The Holy Spirit rightly spoke through Isaiah the prophet to your fathers, i. First of all, Paul goes to the prophet Isaiah. ii. Psalms and Isaiah account for half of the citations of the Old Testament in the New Testament. iii. Some commentators refer to the book of Isaiah as the fifth gospel. iv. Secondly, Isaiah's prophesies include both strong warnings and judgment proclamations as well as great and wonderful promises to the children of Israel. v. Paul is probably not going to the promises here. He is responding to the unbelieving Jews and their slowness to receive the message of their own Messiah. vi. In this way, he says that the Spirit of God inspired Isaiah rightly when he spoke to their ancestors. vii. This is a euphemistic way to say, in so many words, you are behaving just like your ancestors… that's good right? WRONG! viii. Notice that Paul does not claim them to be his own ancestors because he does not behave like them. ix. So, what does Paul quote for them? c. [Slide 12] 26 - saying, ‘GO TO THIS PEOPLE AND SAY, YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; AND YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE; i. Paul is quoting from Isaiah 6:9-10. This is the initial call of Isaiah to be God's prophet to Judah during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. ii. We'll take a look at this passage in a moment, but why is Paul quoting this passage? iii. Because he feels similar to Isaiah. Isaiah was told that he would proclaim the Lord's message but that Judah as a whole would not listen to him. There would no doubt be some who would and remain faithful to Yahweh, but the majority would not. iv. Paul has experienced the exact same thing as he has traveled through three different missionary journeys across the Roman Empire. Some Jews heard and believed on Jesus… but most did not. And it seems like the same will be true here in the city of Rome. v. So Paul quotes this passage to try to expose why these people are so slow to believe in Jesus. vi. Paul, through quoting Isaiah, gives two interconnected reasons that they do not believe. vii. First, though they will able to hear the truth of the gospel message, they will be unable to understand and perceive it… let alone believe it. viii. If we were to put this in medical terms, we would conclude that something in the brain is broken. ix. All the biological necessities are there for them to hear and see but something is broken to the point that the brain cannot interpret the signals coming from the eyes or the ears. x. They will be rendered unable to believe. xi. Well, why will this be their condition? d. [Slide 13] 27 - FOR THE HEART OF THIS PEOPLE HAS BECOME DULL, i. Now it is interesting here that Paul quotes the Septuagint of this text. ii. Paul would have been familiar with the Hebrew version, but his hearers would not. iii. So, what are the differences between the Hebrew and the Septuagint? iv. [Slide 14] The Hebrew version puts these verbs in the imperative. They are commands of God to the people and to the prophet Isaiah. Let's look at the LSB's translation of Isaiah 6:9-10 to see the difference. 1. God tells Isaiah to tell the people… Keep hearing but do not understand 2. Keep seeing but do not know 3. These commands are given to Isaiah to tell the people. To command them to keep hearing and seeing without understanding or perceiving. 4. The next command seems to be issued to Isaiah with regard to his role in preaching this message. 5. Render the hearts of this people (notice God does not say my people) insensitive (or fat – full to the point of not being able to take any more in) 6. Render their ears dull and their eyes dim. Make them unable to perceive. 7. Lest (to keep them from) seeing with their eyes, and hearing with their ears, and understanding with their hearts, and return and be healed. 8. In other words, this doesn't read like a prediction but a judgment. v. So, does this mean that the Septuagint corrupted the text? No. vi. The translators of the Septuagint were obviously uncomfortable with assigning to God the blame for their condition of not hearing and obeying His Word. vii. Their dynamic interpretation of the Hebrew then, is to assume that God uses these words in hyperbole to get them to respond. viii. By setting the verbs into the indicative mood, the translators place the blame on their ancestors. ix. [Slide 15] But they do not remove God's role in this entirely. 1. Notice that the heart of this people has become dull. 2. Well, who made their heart dull? 3. The subject is not identified. 4. The Septuagint translators softened the text but did not completely change it. 5. They simply inserted a divine passive to take the place of the harshness of God's commands. 6. Meaning that within this last segment of Acts 28 those who are persuaded of the truth of the gospel and those who's hearts have become dull to the gospel are both activities God does but does not overtly say He is doing. x. But we need to understand the WAY Paul is using this. xi. Paul quotes the LXX which changes the commands into future tense verbs. That something WILL happen to the people. And why is he quoting it? He is quoting it because at this moment what WAS said in Isaiah, is being fulfilled. xii. In other words, God commanded Isaiah to render their hearts dull and eyes dim… and now Paul says… that has happened. Their heart has become dull. xiii. Paul uses the intentional softening of the Septuagint to pierce the heart of these Jews… showing them that they have succumbed to what God commanded Isaiah to accomplish by preaching to them. xiv. What Paul is saying is that the blindness of the Jews to the gospel in the 1st century AD is the fulfillment of Isaiah's preaching ministry in the 8th century BC. xv. By extension, of course, the Jews who have believed are also the fulfillment of that same preaching ministry. xvi. Again – Isaiah is the fifth gospel. And the gospel divides. xvii. So, how did they come into the state in which they could not believe? Well, in fulfillment of the preaching ministry of Isaiah, their hearts have become dull. And what else? e. [Slide 16] AND WITH THEIR EARS THEY SCARCELY HEAR, AND THEY HAVE CLOSED THEIR EYES; LEST THEY MIGHT SEE WITH THEIR EYES, AND HEAR WITH THEIR EARS, AND UNDERSTAND WITH THEIR HEART AND RETURN, AND I HEAL THEM.' i. As the quote continues, and as we analyze the context of Isaiah 6 and the whole book itself, we recognize that God has only decreed this end upon them after the people have been continually a people characterized by unbelief and disobedience. ii. There is a necessary correlation here between God making their hearts dull and their rebellion and disobedience. iii. The sun's rays both hardens the clay and causes fertile soil to spring forth vegetation. iv. Already barren and rocky soil will only be baked in the sun's heat while fertile soil will produce crops and a harvest from the same sun's rays. v. In the same way, the Word of God preached, warnings given, commands expressed, to the heart of one who is humble and obedient will produce more of the same. vi. While the same words will produce resentment and disdain from those who are arrogant and rebellious. vii. Again, Isaiah's preaching ministry has two outcomes and both of them are present in this text. The Jews who believed on Jesus inherit the promises of the Servant songs in the latter half of Isaiah. But those who do not believe the gospel inherit the judgments of the same book. viii. So, although the first reason they do not believe is that they are not able to… the second reason is that they are unable because they are also unwilling. They are characterized by continued pride and disobedience. f. [Slide 17] Summary of the Point: Through the text of Paul's sermon from Isaiah, Luke stresses the key reason that these Jews, and by extension every other unbeliever, do not believe the gospel when it is preached. Why is it that two people can hear the same message and one believes and the other does not? We've already seen how those who believe do so because God enables them to. What about those who do not believe? Is that God's fault too? The scriptures are quite clear on this. Those who continue in obstinate rebellion and self-determined beliefs and values are not able to understand and perceive the gospel message. God only hides the gospel message from those who are arrogant and disobedient. God does not allow people to understand or perceive the gospel message who continually refuse to be humble and listen to Him. Paul says this is why these Jews today were walking away in disbelief. It is because the Holy Spirit prophesied rightly through Isaiah to their fathers whom they are living like. God has had enough and will not let them see or hear the truth. This is why it is abundantly necessary for all those under the sound of my voice to humbly heed the Word of God. Always. Not just the gospel itself but all that God has said, we must humbly heed it. Transition: [Slide 18 (blank)] So, what is the application of this text from Isaiah 6? How does Paul apply this harsh reality to them? III.) God saves all men by grace through faith in Christ, so we must humbly heed the Word of God. (28-31) a. [Slide 19] 28 - Therefore, let it be known to you that this salvation of God was sent to the Gentiles—they will also hear.” i. Because they have continually closed their eyes to the gospel and shut their ears to scarcely hear… ii. Because the soil of their hearts, the land of their souls has been polluted. iii. Because the hearts of the Jews have become rocky ground where little grows. iv. God has turned aside to shine His gospel light on different fields. v. This is not necessarily God turning his back on the Jews forever. We've seen this in Jeremiah where the Lord continues to call those whom He has divorced, to repentance. vi. But it is God leaving behind the Jews, extending the gospel to the gentiles, to make the Jews jealous. vii. And Paul's final comment is what ultimately forces the unbelieving Jews to walk away in disgust. viii. It isn't necessarily that the gospel will go to the gentiles. ix. But Paul says, they will also hear. 1. The word hear, is the same word used before to communicate their ability to hear even though they didn't understand. 2. But Paul uses the middle voice of this verb. 3. Middle voice is when the subject does the action… to or for themselves. 4. To hear for yourself… implies not just a perception of sound or noise, but to receive or heed it. x. This is quite shocking. xi. It is probably difficult enough for the Jews to accept that God is sending the message of salvation to the Gentiles. xii. But Paul intentionally, by wordplay, makes a direct comparison. xiii. The Jews before him today, what they cannot and will not do, the Gentiles will do. xiv. This last comment is too much for these Roman Jews to take. xv. This is the “word” that forces them to walk out. b. [Slide 20] 29 - [When he had spoken these words, the Jews departed, having a great dispute among themselves.] i. You'll notice that I have this verse in brackets and in yellow on the screen. ii. Many of the oldest, and most reliable manuscript copies of the book of Acts that we have are missing this verse. iii. When the chapter divisions and verse numbers were assigned, we had not yet discovered these manuscripts and therefore had no reason to question the authenticity of this particular verse. iv. Since the KJV was translated we have discovered almost 6,000 manuscripts of the New Testament. Most of which affirm and authenticate the manuscripts that the KJV translators had available to them. v. But occasionally, we find a verse like this where the evidence does not support a verse being included. vi. As to the motive of the addition it is actually fairly obvious. vii. If this verse isn't in the text, we must make an intuitive leap that it was the fact that Paul said the Gentiles would believe the gospel that caused these Roman Jews to leave Paul's residence in frustration. viii. Everything in verse 29 is mentioned earlier which again reinforces the idea that this was probably added as a comment to remind the reader or point out to the reader that this was the real reason the Jews left. c. [Slide 21] 30 - And he stayed two full years in his own rented quarters and was welcoming all who came to him, i. Finally, Luke concludes his book with a look to the remaining two years of ministry Paul has in the city of Rome. ii. For the next two years Paul welcomes all who came to him and we should very much see this as Luke's assertion that Jews and gentiles alike were welcomed to come and visit with him. Not just the gentiles. iii. Many of his visitors were his companions visiting with him and ministering to his needs. iv. From his letters we know that Paul had sent many of his visiting companions to relay messages all around the Roman Empire to various churches. v. We are reasonably sure that Paul wrote the letters of Ephesians, Philippians, Colossians, and Philemon during this time. d. [Slide 22] 31 - preaching the kingdom of God and teaching concerning the Lord Jesus Christ with all confidence, unhindered. i. But Paul was not merely writing letters and entertaining Christian guests. ii. He was also preaching the gospel to all who would hear. iii. He did this boldly and without any restraint on him. iv. And so, the gospel goes to the Jews and the Gentiles of Rome, and Paul ministers to the church there while he awaits his trial. v. This is how Luke's record for Theophilus ends. vi. And we know that Paul will be released and will travel on a 4th missionary journey after this, and possibly even to Spain after that. vii. And so, the promise of Jesus from Acts 1, that His church will take the kingdom of God to the uttermost parts of the earth, has been fulfilled. viii. And with that bookend, the book of Acts is complete. e. [Slide 23] Summary of the Point: Luke finishes his book declaring the wonderful grace of God. Though the soil of the Jews had grown rocky and hard, God is still gathering a people to himself from all nations. Jews and Gentiles will be gathered in by His grace. He will open their eyes and allow them to understand and perceive the truth of the gospel. He will enable them to believe on Jesus of Nazareth as their Lord and Savior. He will graciously create a Kingdom of Priests who are the bride of His dear Son. As John the Baptist said, he could raise up stones to declare His praises to Him if He desired. So, God has determined to raise up a people that were not a people to be His people. A people made of Jew and Gentile, slave and free, male and female, rich and poor, from every tribe, tongue, nation and culture. And Paul spends the next two years in Rome with that application. That God is shining the light of the gospel to the gentiles and that they will hear it. So, what must we do today? Humbly heed the Word of God today my friends. Join this Kingdom that is and will be forever. Conclusion: So, what have we seen here today CBC that corrects and informs our beliefs and shapes and guides our lifestyles? Basics of Faith and Practice: [Slide 24] How fitting it is for Luke to conclude his two-scroll tome to Theophilus with a scene in which Paul continues the same ministry he always had. Preaching the gospel to the Jew first and also to the Gentile. Paul's sermon demonstrates the final word to Theophilus on why he must hold fast to what he has believed. He did not believe because of the persuasive power of those who preached the gospel to him. Instead, he believed because the Lord opened his eyes so he could humbly heed what the Word of God said. He, like all other believers, was saved by God's grace through faith in Jesus of Nazareth. All these points combine together to deliver to us a single message of truth. Theophilus must know the certainty of the gospel because… the gospel is that God alone acts to save sinners. He does so by the washing of regeneration so a sinner can grasp hold of the purchased redemption of Christ by faith. This is all according to the power of God to change people who are dead in their sins and children of wrath by nature… into sons and daughters. Theophilus must know that the gospel is true, because he has been brought to life by the power of God. No man can do what has been done to him. In fact, the litmus test for the true gospel, is how much of man's power is in it. If there is any at all… it is not the gospel. So, we must humbly heed the Word of God. Certainly, we must hear and heed the gospel command to repent and believe on Jesus Christ. But also, in every facet of life, we must humbly heed God's Word. No matter what it says no matter how much we naturally disagree, and no matter how much it means we must change. Let God's Word be true and everything else be a lie. But let me attempt to apply these concepts to our everyday life. 1.) [Slide 25] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that salvation is accomplished in an individual's life by God alone. a. Paul's sermon to the Roman Jews consisted of several hours of preaching the kingdom of God manifested in the person and work of Jesus of Nazareth, which was predicted in the Mosaic law and the Prophets. b. For hours he reasoned with them passionately. c. In the end some did come to faith in Jesus Christ. But Luke does not give credit to Paul for this. d. God opened their eyes to the truth of what Paul taught. e. We saw this in Acts 16 when Lydia did the same. f. And Paul himself says this in I Corinthians 2, that this was true when he preached in Corinth. g. Paul didn't convince anyone of the gospel. Paul didn't lead anyone to Christ. h. The scriptures teach us that GOD draws sinners to Himself. How? Through the word of God being proclaimed. i. In this the preacher is merely the means God uses to connect those whom He is calling to faith in Jesus Christ. j. You see, not only has the price been paid through the redemption of Jesus Christ, but God even acts to bring sinners to that realization. k. If your view of the gospel has any whiff of man's effort, man's work, man's action, or man's ability… it is not the gospel you are believing. l. If your gospel says that God has done everything except for… you can stop right there… because it isn't the gospel anymore. m. God did not do 99.99% of your salvation and awaits you to contribute your .01%. n. God accomplished EVERYTHING. o. In Romans 8 we see that God foreordained, predestined, called, justified, and glorified His people. p. Paul takes us from before the foundations of the world to the eternal kingdom and shows that in an individual Christian's life… God has done everything. q. When He desires you to be connected by faith to the redemption Jesus has purchased with His blood, He will enable you to believe by opening your eyes to see the truth of the gospel and believe it. r. The scriptures clearly teach us that salvation is not of works, it is all a gift, so much so that even repentance and faith are called gifts of God in the New Testament. s. So, my friends, we must, for the sake of the purity of the gospel, we must eradicate every last shred of human work, no matter how small, from our understanding of the gospel. t. For if we don't… it just isn't the gospel anymore. 2.) [Slide 26] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that God resists the proud and disobedient and hides the gospel from them. a. Do you remember the parable of the soils which Jesus taught. b. It is one of the few parables where Jesus actually explains its meaning to His disciples. c. The farmer is the same. The seed is the same. The distribution of that seed is the same. d. The only thing that changes is the soil in which the seed is cast. e. The first soil is soil that is hard. It is a pathway. It is not tilled. It is not soft. It is not open to receiving the seed. f. On this soil the devil comes and snatches away the seed scattered there because it did not penetrate the soil. g. This is essentially what Paul says has happened to the unbelieving Jews. They are so arrogant and so disobedient that though they have eyes, they cannot see, though they have ears they cannot hear… though the soil of their heart has dirt… it is hard, beaten down, and eroded. It is incapable of receiving the seed. h. James says that God resists the proud. i. The fact of the matter is that a heart that is proud, self-focused, self-ruled, disobedient and defiant… such a heart can never receive the gospel message. j. But there is a tension here that we need to recognize. 3.) [Slide 27] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that God has given salvation to only one specific people group. a. As shocking as it was for the Jews to hear that God is giving salvation to the gentiles, so it will be just as shocking for us to hear that God is not giving salvation to one kind of people. b. God is giving salvation to Muslims, Mormons, Buddhists, Atheists, Agnostics, Hindus, and even Satanists. c. God is giving salvation to homosexuals, pedophiles, transgenders, murderers, adulterers, thieves, traitors and liars. d. God is giving salvation to Democrats, Republicans, Rich people, poor people, black people, red people. e. As long as the heart of that person is soft to receive the gospel of Jesus Christ… they will receive it. f. But all these labels along with their beliefs, allegiances, and practices, all bow to the Lordship of Jesus Christ when one truly receives the gospel. g. Gentiles will hear the gospel… but that doesn't mean they can keep worshipping their pagan gods. h. But God is not just saving those who attend church all their lives. i. His people are scattered throughout the world. j. They could be your neighbors, your co-workers, your family, your friends, your nurses, doctors, lawyers, financial advisors. k. They may have a different political party than you. They may currently be practicing a different religion. l. We don't know who they are. So we preach Christ crucified and rely on God's power to change them. m. It is a lie for us to believe that anyone is beyond the reach of the gospel. n. Look at Paul… how many times has he preached to the Jews in various cities and how many times has the result been the same? Very few believe. Many do not… And then they oppose the gospel. o. Yet here he is again… preaching to Jews in Rome. p. May we have the same drive of Paul to preach the gospel to any and all we come into contact with. 4.) [Slide 28] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must humbly heed the Word of the Lord. a. Generally speaking, God resists the proud but exalts the humble. b. True and humble belief in His Word is always accompanied by obedience. c. James says we must be doers of the word and not hearers only. d. The Jews had a long history of struggling with this as a nation. e. There were always those who did humbly heed the Word of the Lord. f. They were the remnant. True Israel. g. If we are God's children, we too must humbly hear and heed the Word of God. h. Do you have that view of God's Word? Or do you find yourself always interpreting the of the Word of God to make it fit what you already believe or what you are already doing? i. When is the last time you had to crucify something you believed or practiced because of what God's Word said? j. If you can't think of a time that that has ever happened… or if that has rarely happened in your life…you may want to search your heart. Is it too hard to be molded by God's Word? 5.) [Slide 29] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” Will you humble yourself and obey the gospel? a. The book of Acts really is part two of the gospel of Luke. b. It is a gospel. It makes much of the person and work of Jesus Christ. It does so by way of seeing His followers forever changed by His saving power in their lives. c. This rag tag group of 20 somethings, nothings from nowhere, had suddenly turned the world upside down with the message of the gospel. d. My friends… what will you do with this Jesus? e. He is not a great prophet who spoke many wise words. He is not an example for us to show kindness and love to all people. He is not someone we can quote to support this political position or that… f. He is the Son of God, the Lord of all, and He will come to judge the living and the dead. g. He will judge them according to their works. h. All those who are judged by the books which record their works will be cast into the lake of fire which is the second death. i. Only those who are not judged by those books but by the book of life… only they will enter into His Kingdom. j. So I ask again… what will you do with Jesus Christ? k. What should be done with Him? l. If all that Jesus said, did, and claimed of Himself, the world, and The Kingdom of God is true.. then you must humble yourself before His Lordship… beg for His mercy… and place all your hope in His death and resurrection to be your death and resurrection. m. Jesus Christ should become your… EVERYTHING. That is what it means to obey the gospel. n. It doesn't matter who you are, what you've done, what you have believed up to this point, or where you think you are going… o. Humble yourself, repent and believe on Jesus and you will have life in Him. p. If this is you today – don't leave without talking to an Elder. We'd love to hear and help in any way we can. [Slide 30 (end)] Let me close with a prayer by the Puritan Jeremiah Burroughs. Lord, today you have set before me out of your word a glorious mystery—a righteousness of your Son that I did not know or care about before. I see now my happiness lies there. No matter what happens to me in the world, and no matter what happens to my name or my worldly possessions, I am forever secure if I have Christ to clothe me. Lord, if righteousness did prevail, then you would be honored more than ever. We would have the joy of our hearts, we would be delivered from the temptations we encounter, and your saints would not suffer as they do. We pray that you would make righteousness prevail in our hearts, in Jesus' name, Amen. Benediction: May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope. Until we meet again, go in peace.

Herod The Great was called ‘King of the Jews,’ and ruled Judea during the tail-end of the first century BC. Bishop Robert Barron books available at https://amzn.to/44W7nwN ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORY OF NORTH AMERICA podcast: www.parthenonpodcast.com/history-of-north-america Mark's TIMELINE Video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credit: Catholicism with Bishop Barron, Episodes: Herod and Joseph & Herod and the Magi (Word on Fire Catholic Ministries). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting. See omnystudio.com/listener for privacy information.

Mine Is The Golden Tongue: The Hebrew Sonnets Of Immanuel Of Rome (Centro Primo Levi, 2023) contains the first known sonnets written in Hebrew. Their author is Immanuel of Rome, an intensely studied yet little-known 14th-century poet, who adapted the quantitative meter of Arabic and Hebrew poetry from al-Andalous to the syllabic meter of romance poetry. These poems are part of Immanuel's most studied book, Maḥbarot, a collection of poetic tales conceived between satire and allegory, which combine the Arabic maqama with the stilnovistic poetic form immortalized by Dante. Widely published during its author's lifetime and in the following centuries, the Maḥbarot as a whole has never been translated into any language. Immanuel lived in the Papal city during a period of great turmoil between the communal experience and the Papal exile to Avignon. He moved with ease in the Roman Jewish and non-Jewish worlds that were actively involved in translation. Writing in a milieu where Hebrew, Latin, Arabic, Greek, and the vernaculars were concurrent languages, Immanuel left us brilliant verses in Hebrew and vernacular. He was an admired biblical commentator whose references spanned from the Talmud and Maimonides to Aristotelian and neo-Platonic philosophy. 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

Mine Is The Golden Tongue: The Hebrew Sonnets Of Immanuel Of Rome (Centro Primo Levi, 2023) contains the first known sonnets written in Hebrew. Their author is Immanuel of Rome, an intensely studied yet little-known 14th-century poet, who adapted the quantitative meter of Arabic and Hebrew poetry from al-Andalous to the syllabic meter of romance poetry. These poems are part of Immanuel's most studied book, Maḥbarot, a collection of poetic tales conceived between satire and allegory, which combine the Arabic maqama with the stilnovistic poetic form immortalized by Dante. Widely published during its author's lifetime and in the following centuries, the Maḥbarot as a whole has never been translated into any language. Immanuel lived in the Papal city during a period of great turmoil between the communal experience and the Papal exile to Avignon. He moved with ease in the Roman Jewish and non-Jewish worlds that were actively involved in translation. Writing in a milieu where Hebrew, Latin, Arabic, Greek, and the vernaculars were concurrent languages, Immanuel left us brilliant verses in Hebrew and vernacular. He was an admired biblical commentator whose references spanned from the Talmud and Maimonides to Aristotelian and neo-Platonic philosophy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Mine Is The Golden Tongue: The Hebrew Sonnets Of Immanuel Of Rome (Centro Primo Levi, 2023) contains the first known sonnets written in Hebrew. Their author is Immanuel of Rome, an intensely studied yet little-known 14th-century poet, who adapted the quantitative meter of Arabic and Hebrew poetry from al-Andalous to the syllabic meter of romance poetry. These poems are part of Immanuel's most studied book, Maḥbarot, a collection of poetic tales conceived between satire and allegory, which combine the Arabic maqama with the stilnovistic poetic form immortalized by Dante. Widely published during its author's lifetime and in the following centuries, the Maḥbarot as a whole has never been translated into any language. Immanuel lived in the Papal city during a period of great turmoil between the communal experience and the Papal exile to Avignon. He moved with ease in the Roman Jewish and non-Jewish worlds that were actively involved in translation. Writing in a milieu where Hebrew, Latin, Arabic, Greek, and the vernaculars were concurrent languages, Immanuel left us brilliant verses in Hebrew and vernacular. He was an admired biblical commentator whose references spanned from the Talmud and Maimonides to Aristotelian and neo-Platonic philosophy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Mine Is The Golden Tongue: The Hebrew Sonnets Of Immanuel Of Rome (Centro Primo Levi, 2023) contains the first known sonnets written in Hebrew. Their author is Immanuel of Rome, an intensely studied yet little-known 14th-century poet, who adapted the quantitative meter of Arabic and Hebrew poetry from al-Andalous to the syllabic meter of romance poetry. These poems are part of Immanuel's most studied book, Maḥbarot, a collection of poetic tales conceived between satire and allegory, which combine the Arabic maqama with the stilnovistic poetic form immortalized by Dante. Widely published during its author's lifetime and in the following centuries, the Maḥbarot as a whole has never been translated into any language. Immanuel lived in the Papal city during a period of great turmoil between the communal experience and the Papal exile to Avignon. He moved with ease in the Roman Jewish and non-Jewish worlds that were actively involved in translation. Writing in a milieu where Hebrew, Latin, Arabic, Greek, and the vernaculars were concurrent languages, Immanuel left us brilliant verses in Hebrew and vernacular. He was an admired biblical commentator whose references spanned from the Talmud and Maimonides to Aristotelian and neo-Platonic philosophy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Mine Is The Golden Tongue: The Hebrew Sonnets Of Immanuel Of Rome (Centro Primo Levi, 2023) contains the first known sonnets written in Hebrew. Their author is Immanuel of Rome, an intensely studied yet little-known 14th-century poet, who adapted the quantitative meter of Arabic and Hebrew poetry from al-Andalous to the syllabic meter of romance poetry. These poems are part of Immanuel's most studied book, Maḥbarot, a collection of poetic tales conceived between satire and allegory, which combine the Arabic maqama with the stilnovistic poetic form immortalized by Dante. Widely published during its author's lifetime and in the following centuries, the Maḥbarot as a whole has never been translated into any language. Immanuel lived in the Papal city during a period of great turmoil between the communal experience and the Papal exile to Avignon. He moved with ease in the Roman Jewish and non-Jewish worlds that were actively involved in translation. Writing in a milieu where Hebrew, Latin, Arabic, Greek, and the vernaculars were concurrent languages, Immanuel left us brilliant verses in Hebrew and vernacular. He was an admired biblical commentator whose references spanned from the Talmud and Maimonides to Aristotelian and neo-Platonic philosophy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/italian-studies

Mine Is The Golden Tongue: The Hebrew Sonnets Of Immanuel Of Rome (Centro Primo Levi, 2023) contains the first known sonnets written in Hebrew. Their author is Immanuel of Rome, an intensely studied yet little-known 14th-century poet, who adapted the quantitative meter of Arabic and Hebrew poetry from al-Andalous to the syllabic meter of romance poetry. These poems are part of Immanuel's most studied book, Maḥbarot, a collection of poetic tales conceived between satire and allegory, which combine the Arabic maqama with the stilnovistic poetic form immortalized by Dante. Widely published during its author's lifetime and in the following centuries, the Maḥbarot as a whole has never been translated into any language. Immanuel lived in the Papal city during a period of great turmoil between the communal experience and the Papal exile to Avignon. He moved with ease in the Roman Jewish and non-Jewish worlds that were actively involved in translation. Writing in a milieu where Hebrew, Latin, Arabic, Greek, and the vernaculars were concurrent languages, Immanuel left us brilliant verses in Hebrew and vernacular. He was an admired biblical commentator whose references spanned from the Talmud and Maimonides to Aristotelian and neo-Platonic philosophy. Learn more about your ad choices. Visit megaphone.fm/adchoices

This week, we're exploring Italy's best recipes and stories. Leah Koenig brings us inside the Roman Jewish kitchen for fried artichokes as crisp as potato chips, a cherry pie that has a secret and the beef stew that made her break vegetarianism. Plus, Katie Parla gives us a tour of Italian island cuisine, Matt Goulding infiltrates the secret society that reigns over Neapolitan pizza, Viola Buitoni reveals a surprising use for balsamic vinegar, and we make Rome's “dirty” pasta, Rigatoni alla Zozzona. (Originally aired August 31, 2023.)Get the recipe for Rigatoni alla Zozzona here.We want to hear your culinary tips! Share your cooking hacks, secret ingredients or unexpected techniques with us for a chance to hear yourself on Milk Street Radio! Here's how: https://www.177milkstreet.com/radiotipsListen to Milk Street Radio on: Apple Podcasts | Spotify Hosted on Acast. See acast.com/privacy for more information.

President of Genesis Apologetics, Dan Biddle, Ph.D., is the executive producer of a new film about Noah's Ark and the biblical flood. In the first half, he shared his view about what happened during this worldwide cataclysmic flood, culled from history, science, and his biblical interpretation. He noted that the Roman-Jewish historian Josephus reported that people would wear amulets and bring back relics from wood from Noah's Ark. However, the Ark has probably since been destroyed in post-Ice Age flooding, or perhaps it's still hidden under sheets of ice, Biddle remarked. Based on measurements described in the Bible, the Ark was a kind of barge, about 500 feet long and depending on different interpretations was built somewhere between 4400 and 5200 years ago, he said.During the Great Flood, there was torrential rain for 40 days, and "the fountains of the great deep were open for 150 days," which is when the ocean ribs were breaching and the continents were pushed apart, he continued. Along with the pairs of animals brought aboard the Ark, the only humans were Noah, his wife, and his three sons and their three wives, and it was from these eight people that the planet was repopulated, he asserted. The Bible, he added, stated that Noah (said to live to age 950) was the only righteous one in his generation, and he took 55-75 years to ready the Ark. The flood was God's plan to reset humanity, which had become infused with an evil nature, he explained.-------------In the latter half, emotional clearing expert, practicing exorcist, and professional psychic Jeffrey Seelman discussed his work on the power of negative thoughts and the nature of our thoughts; how they are shaped, how they affect ourselves and others, and how they can be easily hijacked by bad actors and negative spirits. People aren't taught to manage or watch their thoughts, so sometimes they can get out of control, he pointed out. This is when we might do things we wouldn't normally do or get angry out of proportion to an incident. Seelman recommended that we practice "shaping" our thoughts, which makes them stronger by directing energy to them. By looking at our thoughts, we can determine very quickly if they are positive and if what we're about to say is going to be constructive to somebody else, he noted.While our thoughts can be affected negatively by those around us and in the media, we are also susceptible to influence from negative spirits (deceased humans), as well as demonic spirits, powerful entities that "like to break in to our emotional thoughts in order to amplify them with feelings like rage and anger, to throw them completely out of control," he maintained. Negative and demonic spirits communicate with a natural form of telepathy, he explained, but we may not be aware that certain negative thoughts and feelings are coming from them rather than ourselves. To protect from this, he suggested strengthening one's energy field or aura, which would make a person less likely to be swayed by a negative spirit. He also talked about how individuals can become temporarily possessed, such as when they black out from alcohol or substance abuse. --- Send in a voice message: https://podcasters.spotify.com/pod/show/georgenoory/message

“The end is coming!” Throughout the years, this short but terrifying sentence has sent shivers down the spines of believers, conjuring images of apocalyptic destruction and trials foretold by ancient texts. But should the faithful tremble at the thought of the book of Revelation, or is there a deeper understanding to be had?This is a question Jenny Mire was able to answer in her journey to understand the end times. In this episode of The Revelations Podcast, we take a deeper look into the Bible and human history. Jenny sheds light on Daniel's 70 Weeks prophecy, and why she believes that Jesus reigns in the present. She explains the Olivet Discourse and the relevance of the Old and New Covenant so we can better understand the meaning behind the book of Revelation.This episode will give you hope to continue Gods will in your life and peace to sustain you as walk with Jesus!Here are three reasons why you should listen to this episode:Gain insight into the different major perspectives of the end times and Jenny's partial preterist, amillennialist view.Understand the Olivet Discourse and how Jesus' proclamations are fulfilled throughout history.Be freed from fear with a better understanding of the end times and the new covenant with our Lord, Jesus.Become Part of Our Mission! Support The Revelations Podcast:Your support fuels our mission to share transformative messages of hope and faith. Click here to learn how you can contribute and be part of this growing community!ResourcesMore from the Revelations Podcast hosted by Reagan Kramer: Website | Instagram | Apple Podcast | YoutubeSeason 4 Episode 4: The Rooted Truth of God's Word (ft. Jenny Mire)The Rooted Truth Podcast hosted by Jenny MireEpisode 92: Healing + Deliverance in the Church with Reagan KramerRemnant Rising by LoriEyes on the Right by AmyThe Rooted Truth: Join the community | Get the app | Instagram | WebsiteThe 70th Week of Daniel free resource from The Rooted TruthThe Complete Works of Josephus by Josephus, translated by William Whiston Bible Verses:Daniel 9Daniel 12:11Matthew 23; Matthew 23: 36 - 38Matthew 24; Matthew 24:2; Matthew 24:15Luke 21; Luke 21:22Isaiah 61Hebrews 8:13 Jeremiah 29Connect with Jenny: Instagram | WebsiteThis Episode is brought to you by Advanced Medicine AlternativesGet back to the active life you love through natural & regenerative musculoskeletal healing: https://www.georgekramermd.com/Episode Highlights[03:28] Jenny Explains EschatologyEschatology is the study of the end times or the end of the world as we know it. The Greek word “escha” means last or farthest away. There are many different views and words for this study. Specifically, Jenny views it as the “last days.” Like many others, Reagan and Jenny have been exposed to the fear of the end times that Hollywood and society have perpetuated.However, the book of Revelations isn't about fear. It is about the revealing of Jesus Christ. [06:55] Jenny: “Revelation is ‘the revealing of'… It means the revealing of Jesus Christ. It is about Jesus. When you look at Revelations with those lenses of ‘Where are we seeing him revealed?' your view starts to change.” It reveals the New Covenant and what that means for us, believers.[07:23] The Major Views of the End TimesThe dispensational view looks at Revelations at different times. From the growth of the Church to the 7-year peace agreement of the Antichrist and Jesus' return to reign and end all evil. The Church is raptured before, in the middle, or after the 7-year tribulationAmillennialism believes that Jesus reigns right now. There will be no rapture and the Church waits for Jesus' second coming and then eternity. A preterist view believes the Revelations were fulfilled in the first century. A partial preterist believes that it has mostly been fulfilled and only awaits the return of Jesus.Other views include historical, post-millennialism, futurism, and idealism. Listen to the full episode to gain a better understanding of the different views of the end times with Jenny.Jenny is a partial preterist with an amillennialist viewpoint. She believes that Jesus is reigning in the present. Once He comes back, he will bring eternity.[13:09] The Journey Into Studying the book of RevelationIn 2020, Jenny started questioning what other people told her about the end times. She started reading Revelations and felt uneasy about how some things didn't make sense.She discovered that the 7-year tribulation theology came from Daniel's 70 Weeks prophecy. Jenny started reading the Book of Daniel and listened to different viewsJenny started studying the Hebrew writings in Daniel. It's through this that she better understands the 70 Weeks prophecy and how it actually refers to Jesus and His ministry.The next step in her journey was understanding what Matthew 24 says when talking about the end times and the great tribulation.In the past year, she studied Revelations and listened to different views and perspectives. With prayer, Jenny felt the Holy Spirit confirm her beliefs not with fear but with peace.[17:02] A Deeper Look Into Pre-Tribulation Rapture Theology and HistoryDispensationalism was made popular in the 1800s by John Nelson Darby. His work has then been taught in seminaries.Josephus was a first-century Jewish historian. He documented the history of the Jewish-Roman War. His works are crucial in understanding the views of the end times.In Matthew 23, Jesus proclaimed destruction and judgment on that generation before He died in 30 AD. In 66 AD, Roman armies surrounded Jerusalem before pulling out and allowing Christians who heeded Jesus' warnings to flee the city.The Roma-Jewish War lasted for 3 and a half years as written in the books of Revelations and Daniel. It ended in 70 AD after a final siege lasting 5 months.A better understanding of these dates gave Jenny a deeper look. Learn more about these historical dates and Bible writings in Jenny's full explanation in this episode.[27:02] The Book of RevelationsMany believe that John wrote Revelations between 90 and 95 AD. However, based on his age and writing, it makes sense to have been written around 60 ADRevelations is the last book in the Bible as it describes the destruction of the temple and how it embodies the Mosaic Covenant. Jenny asks important questions to better understand Revelations in her journey. This brings her to the realization that the Old Covenant is done and the New Covenant has everything we need.[31:30] Explaining the Olivet DiscourseThe Olivet Discourse is found in Matthew 24 and Luke 21. Before this, Jesus calls out the Pharisees and scribes as hypocrites in Matthew 23.Jesus and His disciples talk about His proclamation of judgment on the Pharisees, the destruction of the temple, and when it will occur. The disciples ask Jesus about the signs of coming and the end of the age, referring to the Old Covenant Age.In Matthew, Jesus refers to the “Abomination of Desolation” mentioned by Daniel about the first-century destruction. Luke 21 tells the same story of this discourse where he writes about this desolation as Jerusalem surrounded by armies.These chapters and verses can be seen in the Roman-Jewish war between 66 AD and 70 AD.Jesus' proclamation was fulfilled. Romans conquered, took people captive, and left others dead. Not one stone was left in the temple when it was destroyed in the war.[42:38] The End of the Old CovenantThe 70 weeks of Daniel was during Jesus' 3-and-a-half-year ministry. He was crucified midway through the 70th week. [43:19] Jenny: “When Jesus came when he resurrected and ascended into heaven, He began reigning at that point. The new covenant was in effect for those who accepted it.” After Jesus' resurrection and ascension, the New Covenant and His reign began. This overlapped with the Old Covenant as it became obsolete and slowly vanished. The fall of the temple was the end of the Old Covenant.[46:14] Following the Way of the New CovenantRecently, there has been talk about rebuilding the temple. However, Jenny believes that this is a distraction of the enemy from our task to grow and become many. [46:34] Jenny: “You and I are the temple and the Holy Spirit. God dwells in us and where He dwells is His glory. So when it says the glory will fill the whole Earth, that is us, believers.” People are so focused on what can happen in the future that it distracts us from what we should be doing. Many are scared and choose not to live their lives due to this fear.We get stuck in fear. However, it's important to ask about if this is from the Lord. The Lord is perfect love and not based on fear.John, as a prophet of the first century, wrote Revelations referring to the first destruction of the temple like the prophets of the Old Testament. Jenny believes we are at the end of the book, experiencing Jesus' reign and waiting for His return. We are made spiritually new in Christ but yearn for physical restoration.[56:16] Freedom From Fear By Understanding the End TimesWhat Jenny has learned about the end times has helped her in understanding the New Covenant. She is now on a new journey to find out what it means to be a new creation and know our true identity.Once we stop fearing and looking for the Antichrist and more, we can focus on Jesus and the New Covenant. There is freedom from fear to be able to live and move forward. About JennyJenny Mire is the founder of The Rooted Truth and Think Fit. She is a child of God who is dedicated to her mission to teach and empower women through God's Word. Jenny is also an author, speaker, and the host of The Rooted Truth Podcast.Connect with Jenny on her website and Instagram.Enjoyed this Episode?If you did, subscribe and share it with your friends!Post a review and share it! If you enjoyed tuning in, then leave us a review. You can also share this with your friends and family. This episode is all about understanding what Revelations is about and finding freedom from fear of the end times.Have any questions? You can connect with me on Instagram.Thank you for tuning in! For more updates, tune in on Apple Podcasts. 

Herod The Great was called ‘King of the Jews,' and ruled Judea during the tail-end of the first century BC.  Bishop Robert Barron books available at https://amzn.to/44W7nwN    THANKS for the many wonderful comments, messages, ratings and reviews. All of them are regularly posted for your reading pleasure on https://patreon.com/markvinet where you can also get exclusive access to Bonus episodes, Ad-Free content, Extra materials, and an eBook Welcome Gift when joining our growing community on Patreon or Donate on PayPal at https://bit.ly/3cx9OOL and receive an eBook GIFT. SUPPORT this series by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3k8qrGM (Amazon gives us credit at no extra charge to you). It costs you nothing to shop using this FREE store entry link and by doing so encourages & helps us create more quality content. Thanks! Mark Vinet's HISTORY OF NORTH AMERICA podcast: www.parthenonpodcast.com/history-of-north-america                                                Mark's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet        Website: https://markvinet.com/podcast Instagram: https://www.instagram.com/denarynovels  Twitter: https://twitter.com/HistoricalJesu   Facebook: https://www.facebook.com/mark.vinet.9  YouTube Podcast Playlist: https://www.bit.ly/34tBizu  TikTok: https://tiktok.com/@historyofnorthamerica  Books: https://amzn.to/3k8qrGM  Linktree: https://linktr.ee/WadeOrganization                                                              Source: Catholicism with Bishop Barron, Episodes: Herod and Joseph & Herod and the Magi (Word on Fire Catholic Ministries). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.        See omnystudio.com/listener for privacy information.

This episode provides critical background on the complex political history between Rome and Judea that set the stage for Jesus' ministry and the dawn of Christianity around 30 AD. Episode Overview The episode begins by tracing the origins of Roman-Jewish relations to a small treaty between the Roman Republic and Jewish Maccabees in 161 BC. This pact would foreshadow future Roman interference in Judea. A request for Roman arbitration in a later Jewish civil war opened the door for conquest under Pompey in 63 BC. Judea lost independence and became a Roman client state under figurehead leaders like the ethnarch Hyrcanus. Eventually, Herod the Great, a ruthless Roman puppet king, rose to power. After his death, Judea came under direct Roman governance. Unrest led Emperor Augustus to install procurators like Pontius Pilate to oversee the territories. Jesus emerged from this matrix of Jewish culture and identity shaped by centuries of foreign domination. The political climate set the stage for the dawn of Christianity. Discussion Questions How might the loss of self-rule in Judea shaped Jewish hopes for a messiah who would liberate them? In what ways did Roman toleration of Jewish customs create space for early Christianity to spread? How did God use the tense relationship between the Roman Empire and Judea to prepare the way for Jesus? What lessons can the political turmoil of first-century Judea teach us about finding hope in chaotic times today? How might remembering the Jewish roots of our faith help modern Christians gain insight into the biblical context? For other questions and comments, feel free to reach out to Jared at thechurchhistoryproject@gmail.com. For more content, visit the podcast ⁠website ⁠or wherever you find your podcasts. To join The Church History Project Facebook group to engage in more discussion about released episodes and other fascinating nuggets of church history, you can visit the page ⁠⁠here⁠⁠. --- Send in a voice message: https://podcasters.spotify.com/pod/show/church-history-project/message

This week, we're exploring Italy's best recipes and stories. Leah Koenig brings us inside the Roman Jewish kitchen for fried artichokes as crisp as potato chips, a cherry pie that has a secret and the beef stew that made her break vegetarianism. Plus, Katie Parla gives us a tour of Italian island cuisine, Matt Goulding infiltrates the secret society that reigns over Neapolitan pizza, Viola Buitoni reveals a surprising use for balsamic vinegar, and we make Rome's “dirty” pasta, Rigatoni alla Zozzona. Get the recipe for Rigatoni alla Zozzona here.We want to hear your culinary tips! Share your cooking hacks, secret ingredients or unexpected techniques with us for a chance to hear yourself on Milk Street Radio! Here's how: https://www.177milkstreet.com/radiotipsListen to Milk Street Radio on: Apple Podcasts | Stitcher | Spotify Hosted on Acast. See acast.com/privacy for more information.

Discussion of more of Paul George's fifty-eight items of evidence that Christianity arose late in the first century and probably as a result of the first Roman Jewish war and the destruction of the Jewish temple: e.g., patristic claims that 2nd century bishops were personally acquainted with eyewitnesses of Jesus or that the Gentile Mission began only after the destruction of the Temple, etc.

Discussion of more of Paul George's fifty-eight items of evidence that Christianity arose late in the first century and probably as a result of the first Roman Jewish war and the destruction of the Jewish temple: e.g., patristic claims that 2nd century bishops were personally acquainted with eyewitnesses of Jesus or that the Gentile Mission began only after the destruction of the Temple, etc.

Jewish Flavours of Italy: A Family Cookbook (Green Bean Books, 2022) is a culinary journey through Italy and a deep dive into family culinary heritage. With more than 100 kosher recipes, Silvia offers readers a unique collection of authentic and traditional Italian-Jewish dishes, combined with stunning photography, practical tips, and clear explanations. With a delicious mix of recipes, family stories and history, Silvia offers a unique insight into centuries' old culinary traditions. Discover recipes from everyday home-cooked meals to special celebration menus for Jewish holidays. Highlights include recipes such as pasta e fagioli (borlotti bean soup), family favorites such as melanzane alla parmigiana (eggplant parmigiana), as well as delicious Jewish dishes such as Carciofi alla Giudia (Jewish-style fried artichokes), challah bread, and sarde in saor (Venetian sweet and sour sardines). Silvia's extensive cooking repertoire combined with her life experiences means that her recipes and family stories are one-of-a-kind. She introduces the reader to soup, pasta, matzah, and risotto dishes, then moves on to meat, poultry, fish, and vegetable recipes. Silvia finishes with mouth-watering desserts such as orecchie di Amman (Haman's ears), Roman Jewish pizza ebraica (nut and candied fruit cakes) and sefra (aromatic semolina bake). Even the most sweet-toothed readers will be satisfied! Each recipe is introduced by Silvia in a friendly and conversational tone that will get readers involved before they even get the chance to preheat the oven. Throughout the book, in-depth features highlight ingredients such as artichokes, zucchini flowers and eggplants. A personal touch shines through and provides a connection with the author. Silvia's enthusiastic and charming personality transforms this collection of recipes into a culinary experience that will be cherished by generations to come. 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

Jewish Flavours of Italy: A Family Cookbook (Green Bean Books, 2022) is a culinary journey through Italy and a deep dive into family culinary heritage. With more than 100 kosher recipes, Silvia offers readers a unique collection of authentic and traditional Italian-Jewish dishes, combined with stunning photography, practical tips, and clear explanations. With a delicious mix of recipes, family stories and history, Silvia offers a unique insight into centuries' old culinary traditions. Discover recipes from everyday home-cooked meals to special celebration menus for Jewish holidays. Highlights include recipes such as pasta e fagioli (borlotti bean soup), family favorites such as melanzane alla parmigiana (eggplant parmigiana), as well as delicious Jewish dishes such as Carciofi alla Giudia (Jewish-style fried artichokes), challah bread, and sarde in saor (Venetian sweet and sour sardines). Silvia's extensive cooking repertoire combined with her life experiences means that her recipes and family stories are one-of-a-kind. She introduces the reader to soup, pasta, matzah, and risotto dishes, then moves on to meat, poultry, fish, and vegetable recipes. Silvia finishes with mouth-watering desserts such as orecchie di Amman (Haman's ears), Roman Jewish pizza ebraica (nut and candied fruit cakes) and sefra (aromatic semolina bake). Even the most sweet-toothed readers will be satisfied! Each recipe is introduced by Silvia in a friendly and conversational tone that will get readers involved before they even get the chance to preheat the oven. Throughout the book, in-depth features highlight ingredients such as artichokes, zucchini flowers and eggplants. A personal touch shines through and provides a connection with the author. Silvia's enthusiastic and charming personality transforms this collection of recipes into a culinary experience that will be cherished by generations to come. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Jewish Flavours of Italy: A Family Cookbook (Green Bean Books, 2022) is a culinary journey through Italy and a deep dive into family culinary heritage. With more than 100 kosher recipes, Silvia offers readers a unique collection of authentic and traditional Italian-Jewish dishes, combined with stunning photography, practical tips, and clear explanations. With a delicious mix of recipes, family stories and history, Silvia offers a unique insight into centuries' old culinary traditions. Discover recipes from everyday home-cooked meals to special celebration menus for Jewish holidays. Highlights include recipes such as pasta e fagioli (borlotti bean soup), family favorites such as melanzane alla parmigiana (eggplant parmigiana), as well as delicious Jewish dishes such as Carciofi alla Giudia (Jewish-style fried artichokes), challah bread, and sarde in saor (Venetian sweet and sour sardines). Silvia's extensive cooking repertoire combined with her life experiences means that her recipes and family stories are one-of-a-kind. She introduces the reader to soup, pasta, matzah, and risotto dishes, then moves on to meat, poultry, fish, and vegetable recipes. Silvia finishes with mouth-watering desserts such as orecchie di Amman (Haman's ears), Roman Jewish pizza ebraica (nut and candied fruit cakes) and sefra (aromatic semolina bake). Even the most sweet-toothed readers will be satisfied! Each recipe is introduced by Silvia in a friendly and conversational tone that will get readers involved before they even get the chance to preheat the oven. Throughout the book, in-depth features highlight ingredients such as artichokes, zucchini flowers and eggplants. A personal touch shines through and provides a connection with the author. Silvia's enthusiastic and charming personality transforms this collection of recipes into a culinary experience that will be cherished by generations to come. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/food

Jewish Flavours of Italy: A Family Cookbook (Green Bean Books, 2022) is a culinary journey through Italy and a deep dive into family culinary heritage. With more than 100 kosher recipes, Silvia offers readers a unique collection of authentic and traditional Italian-Jewish dishes, combined with stunning photography, practical tips, and clear explanations. With a delicious mix of recipes, family stories and history, Silvia offers a unique insight into centuries' old culinary traditions. Discover recipes from everyday home-cooked meals to special celebration menus for Jewish holidays. Highlights include recipes such as pasta e fagioli (borlotti bean soup), family favorites such as melanzane alla parmigiana (eggplant parmigiana), as well as delicious Jewish dishes such as Carciofi alla Giudia (Jewish-style fried artichokes), challah bread, and sarde in saor (Venetian sweet and sour sardines). Silvia's extensive cooking repertoire combined with her life experiences means that her recipes and family stories are one-of-a-kind. She introduces the reader to soup, pasta, matzah, and risotto dishes, then moves on to meat, poultry, fish, and vegetable recipes. Silvia finishes with mouth-watering desserts such as orecchie di Amman (Haman's ears), Roman Jewish pizza ebraica (nut and candied fruit cakes) and sefra (aromatic semolina bake). Even the most sweet-toothed readers will be satisfied! Each recipe is introduced by Silvia in a friendly and conversational tone that will get readers involved before they even get the chance to preheat the oven. Throughout the book, in-depth features highlight ingredients such as artichokes, zucchini flowers and eggplants. A personal touch shines through and provides a connection with the author. Silvia's enthusiastic and charming personality transforms this collection of recipes into a culinary experience that will be cherished by generations to come. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/italian-studies

Evidences of the Resurrection April 17, 2022 A. Easter Sunday! This is Super Bowl Sunday for the Christian and causes Christianity and Jesus Christ in particular stand out from all other religions in the world! 1. Did you know there are 4200 religions in the world but only one empty tomb? 2. Of those 4200 religions   of the world's population practices one of the five major religions: Buddhism, Hinduism, Judaism, Islam, and Christianity. 3. Main person/being and or prophet a) Buddhism - Siddhartha Gautama who is known as Buddha, b) Hinduism - Brahman, c) Judaism – many put Moses at top, d) Islam – Muhammad , e) Christianity – Jesus Christ B. Out of all the religions of the world April 17, 2022 C. And all the religious leaders in the world, only one has a leader who died and rose again from the grave. No other religion or religious leader claims that. 1. So the resurrection of Jesus Christ makes Christianity and Jesus Himself stand out from all other world religions and religious leaders. D. Christianity stands or falls on the validity of the resurrection of Jesus Christ. 1. John Stott says, “Christianity is in its very essence a resurrection religion. The concept of resurrection lies at its heart. If you remove it, Christianity is destroyed!” 1. The Bible itself says this in the strongest of ways! – Listen 1 Corinthians 15:14,17-19 B. Thomas Arnold (professor of modern history at Oxford) said, “No one fact in the history of mankind is proved by better and fuller evidence of every sort [than the fact that] Christ died and rose from the dead!” 1. Listen to what this Cold Case detective and former atheist, J. Warner Wallace said: 2. Many people who have been totally hostile against Christianity and have set out to disprove the claims of Jesus were converted in the process. To do so they almost always focus upon disproving the resurrection of Jesus Christ 3. One, a lawyer Josh McDowell and the other a journalist Lee Strobel were converted to Christianity and faith in Jesus through the indisputable evidence of the resurrection of Jesus Christ. 4. They both wrote books about their experience: a) McDowell b) Strobel C. If you want to look into this more for yourself, you can follow up by looking at the tract that we handed out to you when you came in this morning “Looking for the Truth about Easter.” We also have a limited amount of copies available at the Welcome Center of the two books I just mentioned. ● This morning I want to share with you, just three evidences that helped persuade people like this. Let's start with the II. Historical records A. We need to remember that the Gospels, the place where the resurrection is recorded, are not just stories but actual historical events. B. I do not know of any book that has been more closely examined by critics, both those who are friends and foes, both believers and non-believers, than the Bible to see if its records are accurate. 1. The outcome of those who study it closely is that the Bible is the most reliable writings of antiquity! 2. Listen to what Luke said about his gospel read Luke 1:3-4 3. Sir William Ramsay, a Nobel Prize recipient, spent fifteen years seeking to undermine Luke's credentials as a historian and to refute the reliability of the New Testament. a) He finally concluded “Luke is a historian of the first rank … this author should be placed along with the very greatest of historians!” C. Even authors outside the Scriptures who were non-believers in Jesus Christ have referred to His resurrection. One of those was a man named Josephus who was a first century Roman-Jewish historian. He said this: 1. Now, there was about this time Jesus, a wise man, if it be lawful to call Him a man, for he was a doer of wonderful works…He was [the] Christ; and when Pilate, at the suggestion of the principal men amongst us, had condemned Him to the cross, those that loved Him at the first did not forsake Him, for He appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning Him…. ● The second evidence to the resurrection of Jesus were the III. Eyewitnesses in Jerusalem A. The resurrection was preached in the same town, Jerusalem, where the resurrection took place and where the tomb was located. 1. Anyone could have gone to the tomb, that was in a very well known place, by a very simple afternoon walk to disprove there claims, yet none did. 2. At the time of Jesus, a high stone wall surrounded the entire city, about four miles long, it protected an area of about a square mile, where about 25,000 people lived. B. Listen to what Paul said about eyewitnesses: 1 Corinthians 15:4-8 1. Mentioning the twelve is key because all but one of them suffered a martyr's death (1 – Exiled and imprisoned on an island just west of Turkey for the rest of his life) for their testimony and preaching about the resurrected Jesus. a. People will only die for what they believe to be true, not for what they know to be false or a lie! b. Quote from Chuck Colson – see attachment 2. Five Hundred- to say that most of them are alive until now. In a sense, he was saying, “If you do not believe me you can ask them!” 1 Corinthians15:6-8 3. To mention James, his half-brother is key because His family did not believe in Jesus' claims during His life and according to Mark 3:21 actually thought Jesus had lost His mind. So he would have seen the resurrected Jesus as a non-believer but came to faith after seeing Him 4. Paul mentioning himself is key because he was a bitter enemy to Jesus and His resurrection as he went around persecuting those who claimed this, yet this hostile witness of the resurrection was totally transformed by the resurrected Jesus ● The final piece of evidence was provided by the apostles as well – their … IV. Transformed lives A. You need to remember that these apostles who powerfully proclaimed the resurrection of Jesus and who died for their claims about Jesus were the same ones who just days before Jesus' death denied Him, deserted Him out of fear for their own lives and were discouraged over the loss of their leader! B. What changed them so drastically? It could only be the fact that they encountered the resurrected Jesus who showed them that even death could not stop them and the reception of His very Spirit into their lives turned them upside down! ● People down through history who have believed the claims of the resurrected Jesus have been transformed. I want you today to hear the story of one of them: V. Gary Olson

Miguel Conner on rewriting the Gnostic history of Judaism and Christianity.   Subscribe:   Click here for Miguel Conner’s website Click here for forum Discussion   skeptiko-532-miguel-conner the dead sea scrolls were a treasure map Clip: Lord. I’m not worthy to each your flesh, not worthy to drink your blood. Okay. I just come out […] The post Miguel Conner, The Failed Roman/Jewish Psyop |532| appeared first on Skeptiko - Science at the Tipping Point.

Miguel Conner on rewriting the Gnostic history of Judaism and Christianity.   Subscribe:   Click here for Miguel Conner’s website Click here for forum Discussion   skeptiko-532-miguel-conner the dead sea scrolls were a treasure map Clip: Lord. I’m not worthy to each your flesh, not worthy to drink your blood. Okay. I just come out […] The post Miguel Conner, The Failed Roman/Jewish Psyop |532| appeared first on Skeptiko - Science at the Tipping Point.

This lecture covers context & the rise of Christianity, which involves Greek, Roman & Jewish influences. We then cover the unique claims of Christ, as well as the role of the apostles, Paul & the Council of Jerusalem (49 AD).

In this episode, we focus on one of Eisler's most controversial works, a reconstruction of the 1st-century Roman Jewish historian Josephus' account of the events surrounding the death of Jesus and the ministry of John the Baptist, including a new physical description of Jesus that apparently prompted the Christ to appear to followers in America to prove he did not look like Eisler said he did. Also, Eisler gets into a bitter back-and-forth with Solomon Zeitlin in the pages of the Jewish Quarterly Review and one Christian scholar dedicates an entire book to discrediting the methods of Eisler and other “learned Jews." Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans Music: “Shibbolet Baseda,” recorded by Elyakum Shapirra and His Israeli Orchestra. Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute. Bibliography and Further Reading --Eisler, Robert. The Messiah Jesus and John the Baptist According to Flavius Josephus' Recently Rediscovered ‘Capture of Jerusalem' and Other Jewish and Christian Sources. London: Methuen & Co., 1931. --Freud, Sigmund, and Joseph Sandler. On Freud's “Analysis Terminable and Interminable.” London: Karnac, 2013. --Goodman, Martin. Josephus's The Jewish War: A Biography. Princeton: Princeton University Press, 2019. --Hoenig, Sidney B. 1971. Solomon Zeitlin: Scholar Laureate: An Annotated Bibliography, 1915-1970, with Appreciations of His Writings. New York: Bitzaron, 1971. --Jacks, J. W. The Historic Christ: An Examination of Dr. Robert Eisler's Theory According to the Slavonic Version of Josephus and Other Sources. Clarke, 1933. --Josephus, Flavius, Henry Leeming, Katherine Leeming, and Nikita Aleksandrovič Meščerskij, Josephus' Jewish War and Its Slavonic Version: A Synoptic Comparison of the English Translation by H. St. J. Thackeray with the Critical Edition by N. A. Meščerskij of the Slavonic Version in the Vilna Manuscript Translated into English by H. Leeming and L. Osinkina. Leiden: Brill, 2003. --Ruderman, David B. “Three Reviewers and the Academic Style of the Jewish Quarterly Reviewat Midcentury.” The Jewish Quarterly Review 100, no. 4 (2010): 556-71. Accessed July 6, 2020. www.jstor.org/stable/25781004. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, we focus on one of Eisler’s most controversial works, a reconstruction of the 1st-century Roman Jewish historian Josephus’ account of the events surrounding the death of Jesus and the ministry of John the Baptist, including a new physical description of Jesus that apparently prompted the Christ to appear to followers in America to prove he did not look like Eisler said he did. Also, Eisler gets into a bitter back-and-forth with Solomon Zeitlin in the pages of the Jewish Quarterly Review and one Christian scholar dedicates an entire book to discrediting the methods of Eisler and other “learned Jews." Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans Music: “Shibbolet Baseda,” recorded by Elyakum Shapirra and His Israeli Orchestra. Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute. Bibliography and Further Reading --Eisler, Robert. The Messiah Jesus and John the Baptist According to Flavius Josephus’ Recently Rediscovered ‘Capture of Jerusalem’ and Other Jewish and Christian Sources. London: Methuen & Co., 1931. --Freud, Sigmund, and Joseph Sandler. On Freud's “Analysis Terminable and Interminable.” London: Karnac, 2013. --Goodman, Martin. Josephus’s The Jewish War: A Biography. Princeton: Princeton University Press, 2019. --Hoenig, Sidney B. 1971. Solomon Zeitlin: Scholar Laureate: An Annotated Bibliography, 1915-1970, with Appreciations of His Writings. New York: Bitzaron, 1971. --Jacks, J. W. The Historic Christ: An Examination of Dr. Robert Eisler’s Theory According to the Slavonic Version of Josephus and Other Sources. Clarke, 1933. --Josephus, Flavius, Henry Leeming, Katherine Leeming, and Nikita Aleksandrovič Meščerskij, Josephus' Jewish War and Its Slavonic Version: A Synoptic Comparison of the English Translation by H. St. J. Thackeray with the Critical Edition by N. A. Meščerskij of the Slavonic Version in the Vilna Manuscript Translated into English by H. Leeming and L. Osinkina. Leiden: Brill, 2003. --Ruderman, David B. “Three Reviewers and the Academic Style of the Jewish Quarterly Reviewat Midcentury.” The Jewish Quarterly Review 100, no. 4 (2010): 556-71. Accessed July 6, 2020. www.jstor.org/stable/25781004. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, we focus on one of Eisler’s most controversial works, a reconstruction of the 1st-century Roman Jewish historian Josephus’ account of the events surrounding the death of Jesus and the ministry of John the Baptist, including a new physical description of Jesus that apparently prompted the Christ to appear to followers in America to prove he did not look like Eisler said he did. Also, Eisler gets into a bitter back-and-forth with Solomon Zeitlin in the pages of the Jewish Quarterly Review and one Christian scholar dedicates an entire book to discrediting the methods of Eisler and other “learned Jews." Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans Music: “Shibbolet Baseda,” recorded by Elyakum Shapirra and His Israeli Orchestra. Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute. Bibliography and Further Reading --Eisler, Robert. The Messiah Jesus and John the Baptist According to Flavius Josephus’ Recently Rediscovered ‘Capture of Jerusalem’ and Other Jewish and Christian Sources. London: Methuen & Co., 1931. --Freud, Sigmund, and Joseph Sandler. On Freud's “Analysis Terminable and Interminable.” London: Karnac, 2013. --Goodman, Martin. Josephus’s The Jewish War: A Biography. Princeton: Princeton University Press, 2019. --Hoenig, Sidney B. 1971. Solomon Zeitlin: Scholar Laureate: An Annotated Bibliography, 1915-1970, with Appreciations of His Writings. New York: Bitzaron, 1971. --Jacks, J. W. The Historic Christ: An Examination of Dr. Robert Eisler’s Theory According to the Slavonic Version of Josephus and Other Sources. Clarke, 1933. --Josephus, Flavius, Henry Leeming, Katherine Leeming, and Nikita Aleksandrovič Meščerskij, Josephus' Jewish War and Its Slavonic Version: A Synoptic Comparison of the English Translation by H. St. J. Thackeray with the Critical Edition by N. A. Meščerskij of the Slavonic Version in the Vilna Manuscript Translated into English by H. Leeming and L. Osinkina. Leiden: Brill, 2003. --Ruderman, David B. “Three Reviewers and the Academic Style of the Jewish Quarterly Reviewat Midcentury.” The Jewish Quarterly Review 100, no. 4 (2010): 556-71. Accessed July 6, 2020. www.jstor.org/stable/25781004. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, we focus on one of Eisler’s most controversial works, a reconstruction of the 1st-century Roman Jewish historian Josephus’ account of the events surrounding the death of Jesus and the ministry of John the Baptist, including a new physical description of Jesus that apparently prompted the Christ to appear to followers in America to prove he did not look like Eisler said he did. Also, Eisler gets into a bitter back-and-forth with Solomon Zeitlin in the pages of the Jewish Quarterly Review and one Christian scholar dedicates an entire book to discrediting the methods of Eisler and other “learned Jews." Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans Music: “Shibbolet Baseda,” recorded by Elyakum Shapirra and His Israeli Orchestra. Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute. Bibliography and Further Reading --Eisler, Robert. The Messiah Jesus and John the Baptist According to Flavius Josephus’ Recently Rediscovered ‘Capture of Jerusalem’ and Other Jewish and Christian Sources. London: Methuen & Co., 1931. --Freud, Sigmund, and Joseph Sandler. On Freud's “Analysis Terminable and Interminable.” London: Karnac, 2013. --Goodman, Martin. Josephus’s The Jewish War: A Biography. Princeton: Princeton University Press, 2019. --Hoenig, Sidney B. 1971. Solomon Zeitlin: Scholar Laureate: An Annotated Bibliography, 1915-1970, with Appreciations of His Writings. New York: Bitzaron, 1971. --Jacks, J. W. The Historic Christ: An Examination of Dr. Robert Eisler’s Theory According to the Slavonic Version of Josephus and Other Sources. Clarke, 1933. --Josephus, Flavius, Henry Leeming, Katherine Leeming, and Nikita Aleksandrovič Meščerskij, Josephus' Jewish War and Its Slavonic Version: A Synoptic Comparison of the English Translation by H. St. J. Thackeray with the Critical Edition by N. A. Meščerskij of the Slavonic Version in the Vilna Manuscript Translated into English by H. Leeming and L. Osinkina. Leiden: Brill, 2003. --Ruderman, David B. “Three Reviewers and the Academic Style of the Jewish Quarterly Reviewat Midcentury.” The Jewish Quarterly Review 100, no. 4 (2010): 556-71. Accessed July 6, 2020. www.jstor.org/stable/25781004. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, we focus on one of Eisler’s most controversial works, a reconstruction of the 1st-century Roman Jewish historian Josephus’ account of the events surrounding the death of Jesus and the ministry of John the Baptist, including a new physical description of Jesus that apparently prompted the Christ to appear to followers in America to prove he did not look like Eisler said he did. Also, Eisler gets into a bitter back-and-forth with Solomon Zeitlin in the pages of the Jewish Quarterly Review and one Christian scholar dedicates an entire book to discrediting the methods of Eisler and other “learned Jews." Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans Music: “Shibbolet Baseda,” recorded by Elyakum Shapirra and His Israeli Orchestra. Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute. Bibliography and Further Reading --Eisler, Robert. The Messiah Jesus and John the Baptist According to Flavius Josephus’ Recently Rediscovered ‘Capture of Jerusalem’ and Other Jewish and Christian Sources. London: Methuen & Co., 1931. --Freud, Sigmund, and Joseph Sandler. On Freud's “Analysis Terminable and Interminable.” London: Karnac, 2013. --Goodman, Martin. Josephus’s The Jewish War: A Biography. Princeton: Princeton University Press, 2019. --Hoenig, Sidney B. 1971. Solomon Zeitlin: Scholar Laureate: An Annotated Bibliography, 1915-1970, with Appreciations of His Writings. New York: Bitzaron, 1971. --Jacks, J. W. The Historic Christ: An Examination of Dr. Robert Eisler’s Theory According to the Slavonic Version of Josephus and Other Sources. Clarke, 1933. --Josephus, Flavius, Henry Leeming, Katherine Leeming, and Nikita Aleksandrovič Meščerskij, Josephus' Jewish War and Its Slavonic Version: A Synoptic Comparison of the English Translation by H. St. J. Thackeray with the Critical Edition by N. A. Meščerskij of the Slavonic Version in the Vilna Manuscript Translated into English by H. Leeming and L. Osinkina. Leiden: Brill, 2003. --Ruderman, David B. “Three Reviewers and the Academic Style of the Jewish Quarterly Reviewat Midcentury.” The Jewish Quarterly Review 100, no. 4 (2010): 556-71. Accessed July 6, 2020. www.jstor.org/stable/25781004. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, we focus on one of Eisler’s most controversial works, a reconstruction of the 1st-century Roman Jewish historian Josephus’ account of the events surrounding the death of Jesus and the ministry of John the Baptist, including a new physical description of Jesus that apparently prompted the Christ to appear to followers in America to prove he did not look like Eisler said he did. Also, Eisler gets into a bitter back-and-forth with Solomon Zeitlin in the pages of the Jewish Quarterly Review and one Christian scholar dedicates an entire book to discrediting the methods of Eisler and other “learned Jews." Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans Music: “Shibbolet Baseda,” recorded by Elyakum Shapirra and His Israeli Orchestra. Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute. Bibliography and Further Reading --Eisler, Robert. The Messiah Jesus and John the Baptist According to Flavius Josephus’ Recently Rediscovered ‘Capture of Jerusalem’ and Other Jewish and Christian Sources. London: Methuen & Co., 1931. --Freud, Sigmund, and Joseph Sandler. On Freud's “Analysis Terminable and Interminable.” London: Karnac, 2013. --Goodman, Martin. Josephus’s The Jewish War: A Biography. Princeton: Princeton University Press, 2019. --Hoenig, Sidney B. 1971. Solomon Zeitlin: Scholar Laureate: An Annotated Bibliography, 1915-1970, with Appreciations of His Writings. New York: Bitzaron, 1971. --Jacks, J. W. The Historic Christ: An Examination of Dr. Robert Eisler’s Theory According to the Slavonic Version of Josephus and Other Sources. Clarke, 1933. --Josephus, Flavius, Henry Leeming, Katherine Leeming, and Nikita Aleksandrovič Meščerskij, Josephus' Jewish War and Its Slavonic Version: A Synoptic Comparison of the English Translation by H. St. J. Thackeray with the Critical Edition by N. A. Meščerskij of the Slavonic Version in the Vilna Manuscript Translated into English by H. Leeming and L. Osinkina. Leiden: Brill, 2003. --Ruderman, David B. “Three Reviewers and the Academic Style of the Jewish Quarterly Reviewat Midcentury.” The Jewish Quarterly Review 100, no. 4 (2010): 556-71. Accessed July 6, 2020. www.jstor.org/stable/25781004. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, we focus on one of Eisler's most controversial works, a reconstruction of the 1st-century Roman Jewish historian Josephus' account of the events surrounding the death of Jesus and the ministry of John the Baptist, including a new physical description of Jesus that apparently prompted the Christ to appear to followers in America to prove he did not look like Eisler said he did. Also, Eisler gets into a bitter back-and-forth with Solomon Zeitlin in the pages of the Jewish Quarterly Review and one Christian scholar dedicates an entire book to discrediting the methods of Eisler and other “learned Jews." Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans Music: “Shibbolet Baseda,” recorded by Elyakum Shapirra and His Israeli Orchestra. Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute. Bibliography and Further Reading --Eisler, Robert. The Messiah Jesus and John the Baptist According to Flavius Josephus' Recently Rediscovered ‘Capture of Jerusalem' and Other Jewish and Christian Sources. London: Methuen & Co., 1931. --Freud, Sigmund, and Joseph Sandler. On Freud's “Analysis Terminable and Interminable.” London: Karnac, 2013. --Goodman, Martin. Josephus's The Jewish War: A Biography. Princeton: Princeton University Press, 2019. --Hoenig, Sidney B. 1971. Solomon Zeitlin: Scholar Laureate: An Annotated Bibliography, 1915-1970, with Appreciations of His Writings. New York: Bitzaron, 1971. --Jacks, J. W. The Historic Christ: An Examination of Dr. Robert Eisler's Theory According to the Slavonic Version of Josephus and Other Sources. Clarke, 1933. --Josephus, Flavius, Henry Leeming, Katherine Leeming, and Nikita Aleksandrovič Meščerskij, Josephus' Jewish War and Its Slavonic Version: A Synoptic Comparison of the English Translation by H. St. J. Thackeray with the Critical Edition by N. A. Meščerskij of the Slavonic Version in the Vilna Manuscript Translated into English by H. Leeming and L. Osinkina. Leiden: Brill, 2003. --Ruderman, David B. “Three Reviewers and the Academic Style of the Jewish Quarterly Reviewat Midcentury.” The Jewish Quarterly Review 100, no. 4 (2010): 556-71. Accessed July 6, 2020. www.jstor.org/stable/25781004. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

I am very excited to announce that we have our first interview today with Dr. Frank Russell who is Professor at Transylvania University and researches ancient counterinsurgency, intelligence and frontier studies. In our interview, we specifically discuss the Roman-Jewish war from 66-73 CE and the first counterinsurgency tactics to occur in war. A super interesting interview with many lessons that can be applied to today. In addition we look at the fall of the Roman empire beginning with the Crisis of the third century as the Roman empire continued to suffer internal unrest and outside invasions from barbarian tribes across the frontier. This concludes the three part series into the Roman Empire but will definitely be revisiting in the future!

Series:  The Slippery Slope from Chanuka to Tisha b'Av. Lecture 3/4    

Welcome to The Wild Card Podcast!  This is episode 90 of our attempt at this whole podcasting thing!! Today's episode features: Jared Eaton living in his secret island fortress, Jeff Curtis struggling with his parachute, and Ron Blair's button thumb getting itchy. Throughout the episode, you'll hear the three of us discussing such varied topics as: The way this podcast is not about D.B. Cooper (wasn't that last week?), the 2019 Super Official Fast Food Madness Bracket Challenge, sitting around with our fat friends, the utility of giant boulders, a pre-April Fools Day commercial (gotcha!), and occasionally we part from our tangents to discuss one of the greatest last stands in military history: the Siege of Masada!  This week, Jeff leads us through the history of the first Roman/Jewish war, descriptions of the incredible fortress, and how we would design our ultimate impregnable fortresses.  We also look at the men who led both sides of the conflict, whether or not we trust the Romano-Jewish historian Josephus, and the tactics of the siege.  Join us on this journey to wherever and we're sure that you'll be in for the long haul with our truly Bombastic Podcast! (There's a bomb in the podcast!?)Please like/subscribe/review and leave comments below! Let us know your thoughts on the the Siege of Masada, your ultimate fast food winner, which restaurant we thought too highly or too little of, how you would design an impregnable fortress, a possible Wild Card Live Show, and if you are interested in becoming an official Deckhead! P.S. “Since we long ago resolved never to be servants to the Romans, nor to any other than to God Himself, Who alone is the true and just Lord of mankind, the time is now come that obliges us to make that resolution true in practice...We were the very first that revolted, and we are the last to fight against them; and I cannot but esteem it as a favor that God has granted us, that it is still in our power to die bravely, and in a state of freedom.”~Elazar Ben YairP.P.S. Bite the Edge!

I had such a good time answering your Thanksgiving questions with Kenji and Stella on our recent installment of Call Special Sauce, we thought we'd do the same thing in a two-episode series leading up to the end-of-year holidays. This week and next, Daniel Gritzer joins Stella to answer your holiday cooking and baking questions, and I can tell you that I learned a lot. You'll want to listen to the episode or read the transcript to hear Stella's and Daniel's complete answers, but here's a preview: If you're among the few Serious Eaters who haven't heard of roasted sugar, one of Stella's genius inventions, Stella offers a quick definition: "So toasted sugar is just plain, white, granulated sugar that has been tossed into an oven for some period of time, and that period of time, it's kind of like toasting bread crumbs or toasting almonds or something, where you can give it a little bit [of time] or a lot to pull out different flavor profiles, like a light toast or a dark toast.... The sugar starts to thermally decompose, which is to say, it starts to caramelize without ever melting, and so you end up getting this kind of dry, granular, lightly caramelized product." What's in it for the baker, you might wonder? One advantage is that using roasted sugar in your holiday cookies makes them less sweet: "It's still mostly sucrose, so it behaves like sugar in any recipe that calls for white sugar. It's a total one-to-one swap, but because some caramelization has taken place, it doesn't taste as sweet, and it does bring a little bit more complexity, some toastiness, some nuttiness, and that sort of thing coming into a dough." To improve on classic holiday sugar cookies- you know, the kind you roll out and cut into shapes and frost with colorful icing and pack into tins as gifts- Stella advocates a slight substitution: "Most cookies are all-butter cookies, but instead of using pure butter in this recipe, I substitute a little bit of it with refined coconut oil. And refined coconut oil is a style that has no aroma or flavor of coconut. So even if you're like, 'I hate coconut,' this is not something that's going to come into play in this recipe. It's just there for the added richness, because if you've ever made a rolled sugar cookie cutout, you may have noticed that they can be a little bit dry, especially over time, if you're trying to make a cookie that keeps well. So using a little bit of coconut oil in the dough helps it to stay more moist and rich, and it helps it seem more rich, because coconut oil is higher in fat per ounce when compared to butter." Besides advising a reader on how to successfully cook a big (and pricey) standing rib roast, Daniel describes his method for making crispy Roman-Jewish fried artichokes, a traditional Hanukkah dish: "It's a two-stage cooking process, where first you cook the artichokes in olive oil at a lower temperature.... That's to make them tender. They come out. You kind of smash them flat a little bit and open them up so that they kind of look like flowers, and then you raise the heat on the oil to deep-frying temperatures, up to 350 or so, and then go back in, and you fry them until they're golden and crisp." If you've heard that frying in olive oil can be dangerous, fear not: "There is no scientific evidence that I have been able to find to suggest that it is a bad thing to do. The Roman Jews have been doing it for millennia, literally, and it seems to be perfectly fine." The real risk might lie in that dry, out-of-season artichoke: "I have actually had an artichoke combust, spontaneously combust, while I was slicing it.... Sparks and char and tufts of smoke wafting up off the artichoke from nothing more than cutting it." So don't sweat your holiday cooking and baking this year- we've got you covered, on both Special Sauce and the site. Next week, we'll answer even more of your questions in the second part of this holiday edition of Ask Special Sauce. Happy holidays, Serious Eaters. I hope it's not too early to say that. -- The full transcript for this episode can be found over here at Serious Eats: https://www.seriouseats.com/2018/12/special-sauce-holiday-cooking-part-1.html

The ruins of the Temple were still smoldering when Judea burst into the flames of rebellion once again. In this episode Rav Mike discusses the final two rounds of the Roman Jewish wars. Filled with brutal bloodshed and failed messiahs, this is the time period which convinced Rome that the Jews were the indigestible element of their Empire.

End of October, Paul and all on board survive a shipwreck. While gathering sticks for a fire, Paul is bitten by a snake but survives. The locals expect him to die, but when he does not, they think he is a deity. Later Paul prays for the leader Publius’ father, who is made well. Paul and company are treated royally as a result. Little by little Paul arrives in Rome. He is in a sort of house arrest, and leaders of the Roman Jewish community come to visit him. Some believe, but many do not. Paul supposedly writes Ephesians, Philippians, Colossians, and Philemon while here. Luke ends his account with Paul in Rome. (This is the last in the series on the Book of Acts.)

The ruins of the Temple were still smoldering when Judea burst into the flames of rebellion once again. In this episode Rabbi Mike Feuer discusses the final two rounds of the Roman Jewish wars. Filled with brutal bloodshed and failed … Read the rest The post The Jewish Story Episode 11 — The Indigestible Element first appeared on Elmad Online Learning. Continue reading The Jewish Story Episode 11 — The Indigestible Element at Elmad Online Learning.

Brace for a triumphant finish as we near the end of the book of Acts. Paul arrives in Rome and is held a prisoner under house arrest. Listen to this lesson to learn how he organizes meetings with the Roman Jewish leadership and presents Jesus' claims to be the Messiah. See how Paul must confront the disturbing question they had of why Jesus did not bring in the Kingdom of God. Discover the difference between Bible study methods and the communication of Bible truths. Understand how even in chains Paul continued to preach and persuade both Jews and Gentiles.

We're changing gears a bit to begin a series of podcasts considering the impact Christianity has had on the world. We'll unpack how the Faith has left its imprint on society. The Title of this episode is The Change - Part 1: The Sanctity of Life.Knowing my fascination with history and especially the history of Rome, a few years ago, someone recommended I watch a mini-series that aired on a cable network. While it was dramatic historical fiction, the producers did a good job of presenting the customs & values of 1st C BC Roman culture. While the series was suspenseful & entertaining, it was difficult to watch because of the brutality that was commonplace. And it wasn't put in merely for the sake of titillation or to make the shows more provocative. It was an accurate depiction of the time. More than once, I found myself near tears, broken over just how lost the world was. Several times I said out loud, "They needed Jesus!"Exactly! THAT was the very era Jesus was born into & the culture the Gospel spread in. How desperately the Roman Empire needed the life-affirming message the Early Church preached & lived.There's an old saying, “When in Rome, do as the Romans do.” When the early Christians came to Rome, we can be thankful they DIDN'T do what the Romans did. On the contrary, slowly but surely, with fits & starts, they eventually transformed the Greco-Roman world from rank paganism to a more or less Biblical worldview. Nowhere was that seen more clearly than in the change that was made to the sanctity of human life.During the early days of the Roman republic, the high value put on the family unit formed a moral base that lent a certain weight to the value of the individual. But as the idea of the State grew during the late republic, then blossomed in the Empire, people were evaluated in terms of what they could contribute to the State. That meant people on the bottom of the social scale had little to no value. The poor, women, and slaves became chattel; property to be used. Life became cheap. And the pagan gods bequeathed no real moral virtue into the Roman world. They were understood to be whimsical & selfish at the best of times, cruel in the worst.The Christian value of the sanctity or specialness of human beings was based in the Jewish view of man as created in God's image. There was a healthy Jewish population in the City of Rome itself & scattered throughout other major cities of the Empire. Early on, the unique Jewish view of man had infiltrated the Roman world where ever Jews were to be found. So different was this view of man from the paganized Greco-Roman worldview that many of the more enlightened Greeks & Romans had begun attending Jewish synagogues. If they stayed, they became known as God-fearers; Gentiles who believed in the God of the Bible, but hadn't become full converts to Judaism by being circumcised, baptized, & keeping kosher. They occupied a section in many synagogues, sitting by themselves to hear the teaching of Scripture. The book of Acts tells us some of Paul's most fruitful work was in this God-Fearer section of the synagogue.The Jewish idea of men & women being created in God's image took on new potency when the Gospel was preached, for it told of God becoming man. And becoming a man so He could go to the cross to ransom lost men & women; translating them from a destiny in hell to the glory of heaven. All this spoke of God's view of the value of human beings. If He would endure the passion & cross, it meant life was of inestimable value. Rather than life being cheap, it was to be honored and protected at all costs, regardless of its station or quality.One way the early Christian demonstrated this was the church's opposition to the widespread practice of infanticide. It was common to expose unwanted children soon after birth, either by drowning or leaving them on exposed where the elements or wild beasts would finish them. They were left to die for physical deformities, for being of the wrong sex, or simply because the parents couldn't afford another mouth to feed.Abandoning unwanted infants was quite common in the Greco-Roman world. In fact, the founding myth of Rome begins with 2 infant boys being tossed into the Tiber River. Romulus & Remus both survived to be suckled by a she-wolf, then raised by an elderly shepherd. It was their later struggle that founded the city of Rome, named for one of the brothers - Romulus.So in the city of Rome itself, parents would regularly leave unwanted children at the base of the Columna Lactaria. In later times, Roman parents would abandon their infants there to show grief over some national calamity, like the death of a beloved emperor. To put that in modern terms, imagine someone dropping off their 2 week old infant at a memorial for 9/11 - and just walking away; thinking that somehow shows solidarity with everyone's shock & grief. Yet that's what many Romans did with their newborns when calamity struck.Greeks also practiced infanticide by abandoning infants. They did so because it was woven into their mythology. The well-known Greek tragedy Oedipus Rex revolves around Oedipus who at only 3 days was abandoned by his father King Laius of Thebes. Ion, founder of Ionia was abandoned as an infant by his mother. Poseidon, Aesculapius, & Hephaistos were all abandoned infants. Even Paris who started the Trojan War was abandoned as a child. In Sparta, every newborn was brought before the elders for inspection. If the child was deemed weak in any way, it was abandoned.As shocking, is realizing in all the literature come to us from that time, nowhere is there a shred of evidence infanticide was wrong, or even questioned.Infanticide wasn't practiced just among the Greeks & Romans; other ancient societies practiced it as well. Plutarch said the Carthaginians had made infant sacrifice a regular occurrence. When building a new house or wall, they mixed the blood of an infant with the mortar, thinking it made the wall stronger. If a wealthy family had no new-born to offer, they'd buy one off a poor mother. Though we don't have a record of what was on the 12 Tablets that formed the basis of Roman Law & civilization, we know a good deal of what was in them from the quotes of later Romans. Cicero says it was part of Roman law to expose deformed infants. In the 1st C AD, Seneca, remarks in passing, without batting the proverbial eye, that deformed infants were routinely drowned. Infanticide was so common in the later Greek era that in the 2nd C BC, Polybius blamed a population decline on it. Because infanticide was so common, large families among both Greeks & Romans was rare. An inscription found at Delphi reveals that in a 2nd C sample of 600 families, only 1% had more than 1 daughter! Infanticide was practiced in India, China, Japan, Africa, the rainforests of Brazil, among the Inuit, & among the native North & Central  Americans.Early Christians balked not at calling infanticide, murder. To them, infants were creatures of God who bore His image no less than their mature counterparts. They'd heard of Jesus' attention to little children in Matthew 19. That passage is interesting because the disciples thought the children approaching Jesus weren't worthy of His august attention. In their attitude toward the little ones, contrary as it was to Jesus' own perspective, we catch of glimpse of how the Greco-Roman culture had influenced them. The pre-Roman Jewish culture put a huge emphasis on children. They were regarded as a great blessing from God. Children were God's promise of a future! Yet in the disciples' shooing the children away from Jesus, we see how the Greco-Roman devaluing of life had infected them.We ought to reflect on how the modern abortion debate may have affected our valuation of human life. The parallels to the current population decline among ethnic Europeans ought to be obvious & a sign of how the Judeo-Christian worldview has been gutted from Western civilization.The Didache, the standard catechism used by the Church in the 1st C tells Christians, "You shall not commit infanticide." It's condemned in the Epistle of Barnabas, written about 130. In AD 222, the 1-time slave turned bishop of Rome, Callistus expressed his dismay at the widespread practice of exposing unwanted infants.It was this & the very vocal Christian opposition to it that helped fuel the persecution the early church faced in so many places around the Empire. The Romans placed great stock in tradition and looked with suspicion on anyone who sought to change it. The Christians were doing just that with their radical ideas about how to treat the unwanted.While Christians opposed infanticide, they were unable to do anything about it as a social policy while they were an outlawed group. It wasn't until the Edict of Milan in AD 313 that they were able to even speak to official policy. Then, only 60 years later Emperor Valentinian, at the urging of Basil of Caesarea, outlawed the wicked practice of infanticide.But while they waited for the laws to change, early Christians didn't sit on their hands. They regularly went out to the hillsides where children were left exposed and took them into their homes, raising them as their own children. In Rome, Bishop Callistus organized people to roam the streets in the late evening, looking for abandoned children. He then placed them in the homes of parents wanting them. As far as we know, this was the first organized adoption agency, even though it was done on the sly. The famous martyr Polycarp's protégé, Benignus of Dijon, recused & nurtured abandoned little ones, ministering to the needs of children who'd been deformed because of botched abortions. Afra of Augsburg, a notorious prostitute before her conversion to Christ, began a ministry to the abandoned children of prisoners, thieves, smugglers, pirates, runaway slaves, and all sorts of ne'er-do' wells.No one should get the impression from this that following Valentinian's outlawing of infanticide & child-abandonment, there was an immediate, overnight end to the practice. Far from it. People in Europe & the Eastern Empire continued to off their off spring in large numbers. And Christians continued to adopt them. But as the influence of the Christian worldview spread, there was a deep & fundamental shift that took place in the way people viewed human life; all of it from cradle to grave. And where that respect for life settled in, infanticide evaporated. It got to the point where a single abandoned infant became a shocking event the news of which spread like wild-fire. And when desperation moved some young mother to abandon her child, where did she leave it? Not on a hillside to let it die. No. She left it on the doorstep of the local church because she knew her child would be taken care of.So it ought to be with the deepest kind of grief that we hear now about newborns being left in dumpsters & gas station restrooms. It seems we've regressed, not progressed; devolved, not evolved. Society has at any rate. And to think - there are people who actually rejoice that the Christian worldview has been cut loose from modern society.We have abortion, which is really just an earlier form of infanticide. Partial birth abortion isn't even that! If a woman doesn't make the appointment to rid herself of the unwanted before it's born, no problem; when in Rome, do as the Romans do.What's next? Gladiatorial combat? Oops - too late. // Slavery? Again, too late. It's already here.We'll be taking a look at many more ways the Christian Faith has impacted culture & civilization in the weeks to come.