Podcasts about Suetonius

Play Episode Listen Later Feb 6, 2025 68:10

Following the bloody assassination of the twenty-eight year old Emperor Caligula, Rome found herself without a leader. Who then should fill the enormous power vacuum left by the death of an emperor? Should Rome return to a Republic? Then, one overlooked candidate - a scion of the hallowed family of Augustus long lurking in the wings of imperial power - unexpectedly rose to the fore: Claudius, Caligula's uncle. Famed as a drooling idiot all his life, Claudius' apparent shortcomings had kept him safe from the ruthless ambitions of his family and enemies. But his life of anonymity would now be brought to an abrupt end, with a shocking coup led by the Praetorian Guard. The Praetorians, one of the most potent forces in Rome, feared the loss of the emperor's patronage, and so pulled him out from the curtain behind which he had been hiding, carried him to their camp, and declared him emperor. The reign that ensued - described in gory, glistening, salacious detail by the Roman historian Suetonius - would see Claudius dismantle his mask of imbecility to reveal himself clever and studious, but easily duped by his advisors, freemen, and wives alike. It would see him claim the conquest of Britain, increase the strength of the Roman army, fall foul of the senate, play cuckold in one of the most famous sexual scandals of all time, and marry his niece. All the while, the shadows of Nero's rise to supreme power were lengthening… Join Tom and Dominic for the mighty conclusion of their journey through the lives of Rome's first Caesars, as described in rich, technicolour by Suetonius, climaxing with the epic reign of Rome's most unexpected emperor: Claudius. Pre-order Tom Holland's new translation of 'The Lives of the Caesars' here: https://www.penguin.co.uk/books/279727/the-lives-of-the-caesars-by-suetonius/9780241186893 _______ Twitter: @TheRestHistory @holland_tom @dcsandbrook Producer: Theo Young-Smith Assistant Producer: Tabby Syrett Editor: Jack Meek Executive Producers: Jack Davenport + Tony Pastor Learn more about your ad choices. Visit podcastchoices.com/adchoices

rome britain republic poison nero tom holland paranoia famed caligula caesars emperors claudius praetorian guard suetonius emperor caligula

536. Emperors of Rome: Caligula, Incest and Insanity (Part 3)

rome insanity tom holland incest famed caligula caesars emperors tiberius suetonius princeps

Play Episode Listen Later Feb 3, 2025 67:46

"Enough of the Princeps, what remains to be described, is the monster..." The Roman emperor Caligula endures as one of the most notorious figures in not only Roman history, but the history of the world. Famed as a byword for sexual degeneracy, cruelty and corruption, the account of his life written by the Roman historian Suetonius has, above all, enshrined him as such for posterity. Throughout the biography there is a whiff of dark comedy, as Caligula is cast as the ultimate demented caesar, corrupted absolutely by his absolute power and driven into depravity. Born of a sacred and illustrious bloodline to adored parents, his early life - initially so full of promise - was shadowed by tragedy, death, and danger, the members of his family picked off one by one by the emperor Tiberius. Nevertheless, Caligula succeeded, through his own cynical intelligence and cunning manipulation of public spectacle, to launch himself from the status of despised orphan, to that of master of Rome. Yet, before long his seemingly propitious reign, was spiralling into a nightmare of debauchery and terror…. Join Tom and Dominic as they discuss the most notorious emperor in Rome: Caligula, a man said to have slept with his sister, transformed his palace into a brothel, cruelly humiliated senators, and even made his horse into a consul. But what is the truth behind these horrific legends? Was Caligula really more monster than man...? Pre-order Tom Holland's new translation of 'The Lives of the Caesars' here: https://www.penguin.co.uk/books/279727/the-lives-of-the-caesars-by-suetonius/9780241186893 _______ Twitter: @TheRestHistory @holland_tom @dcsandbrook Producer: Theo Young-Smith Assistant Producer: Tabby Syrett + Aaliyah Akude Video Editor: Jack Meek Executive Producers: Jack Davenport + Tony Pastor Learn more about your ad choices. Visit podcastchoices.com/adchoices

535. Emperors of Rome: Tiberius, Slaughter and Scandal (Part 2)

rome scandals tom holland slaughter capri caesars emperors tiberius emperor augustus suetonius emperor tiberius

Play Episode Listen Later Jan 30, 2025 61:28

The Roman historian Suetonius' biography of the controversial Emperor Tiberius is one of his most shocking and salacious, condemning Tiberius to infamy. But was Tiberius really the perverted monster Suetonius would have us believe? Born of Rome's most illustrious family and a sacred bloodline - the Claudians - Tiberius' mother Livia was unceremoniously taken from his father while she carried him, to marry the great Emperor Augustus. So it was that Tiberius grew up in the very heart of imperial power, proving himself intelligent, and a superb military commander. But, following the unforeseen deaths of Augustus' young heirs, he found himself primed to become the next caesar of Rome. The reign that ensued would prove largely peaceful, prosperous and stable, though Tiberius himself was increasingly plagued by paranoia and fear. While the last of Augustus' bloodline were wiped out one by one, he retired to Capri, much to the horror of the Roman people. Before long, rumours had begun percolating of the heinous deeds, sick proclivities, and vile abominations Tiberius was practicing on his pleasure island… Join Tom and Dominic as they discuss Tiberius, the impressive though widely lambasted second emperor of Rome. What is the truth behind the sordid myths and mysteries of his reign…? Pre-order Tom Holland's new translation of 'The Lives of the Caesars' here: https://www.penguin.co.uk/books/279727/the-lives-of-the-caesars-by-suetonius/9780241186893 _______ Twitter: @TheRestHistory @holland_tom @dcsandbrook Producer: Theo Young-Smith Assistant Producer: Tabby Syrett Editor: Aaliyah Akude Executive Producers: Jack Davenport + Tony Pastor Learn more about your ad choices. Visit podcastchoices.com/adchoices

534. Emperors of Rome: Sex Secrets of the Caesars (Part 1)

rome remove lives caesar nero tom holland roman empire delving caligula caesars emperors tiberius suetonius sex secrets

Play Episode Listen Later Jan 27, 2025 55:41

The Roman historian Suetonius' The Lives of the Caesars, written during the early imperial period of the Roman Empire, is a seminal biography covering the biographies of the early emperors of Rome, during two spectacular centuries of Roman history. Delving deep into the personal lives of the caesars and sparing no detail, no matter how prurient, pungent, explicit or salacious, it vividly captures Rome at the peak of her power, and those colourful individuals at the heart of everything. It is an unsettling yet fascinating portrait of the alien and the intimate, that sees some of history's most famous characters revealed as almost modern men, plotting a delicate line between private and public, respectability and suspicion. From the showmanship of Augustus, the first Caesar, and his convoluted family melodramas, to Tiberius, a monster in the historical record famed for his sexual misdeeds, to Caligula, who delighted in voyeuristic moral degeneracy, and the looming shadow of Nero; all will be revealed… Join Tom and Dominic as they launch into Suetonius and the lives of Rome's most infamous emperors, illuminating a world of sex and violence that both venerates, deifies and condemns absolute power. When the curtain is lifted, what deprivation lurks behind the majesty of Rome? And who was the real Suetonius, the man laying it all bare? Pre-order Tom Holland's new translation of 'The Lives of the Caesars' here. _______ **Are you getting the wrong episode on Apple Podcasts? Remove download, and then re-download the episode, which will resolve the problem.** _______ Twitter: @TheRestHistory @holland_tom @dcsandbrook Producer: Theo Young-Smith Assistant Producers: Tabby Syrett + Aaliyah Akude Executive Producers: Jack Davenport + Tony Pastor Learn more about your ad choices. Visit podcastchoices.com/adchoices

65 Acts 18.1-6 Providence and People Part 1

Columbus Baptist Church's Podcast

Play Episode Listen Later Jan 5, 2025 49:02

Title: “Providence and People” Part 1 Text: Acts 18:1-6 FCF: We often struggle balancing God's providence with our action. Prop: Because God's providence does not preclude human responsibility, we must engage in earthly and spiritual work. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 18. In a moment we'll begin reading in verse 1 from the Legacy Standard Bible. You can follow along in the pew bible or in whatever version you prefer. Last time in the book of Acts we saw Paul complete his ministry in the city of Athens. During the Macedonian portion of the mission, the theme that seemed to be on display was the logical and biblical nature of the gospel message. That against the tightest scrutiny, the gospel holds up in every way. The greatest test for this was standing before the Areopagite and defending the Christian worldview. Which Paul did successfully. As Paul travels now to a new city, Luke pivots back to the central theme of Acts. What theme is that you might ask? Well, it is one we've heard many times before and will hear many more times before we are done. God is at work to providentially grow His church to the uttermost parts of the earth. How does He do this? Through the church itself. Please stand with me to give honor to and focus on the reading of the Word of God. Invocation: Heavenly Father, we know that You are the source for our life and all that we have. We know that without You we are nothing. We confess that You are in absolute control over all things that You guide all things to happen according to Your will to accomplish Your purposes. We also confess that we are favored participants in Your will and do often receive the gift it is to join You in Your work. So Father I pray that as You communicate these truths to us today that we would listen and we would enter into Your service, appreciating the gift it is to join You in Your work. Give us eyes of faith today we pray in Jesus' name… Amen. Transition: [Slide 2] A great philosophical question that has made its rounds several times has been, what came first the chicken or the egg. Such a question is rife with not just philosophical debates but also religious debates. At the center of it all is the question of origin. From the scriptures we can prove quite readily that the chicken absolutely came first. God created His creation with age and maturity. But at the core the question is a seeming paradox. For if you say the chicken, you must ask but from where did the chicken hatch? If you say the egg, you must ask but from what was the egg laid? In the scriptures today we see another paradox that like the question about the chicken and egg can be answered by understanding what the scriptures teach. The paradox is… God has determined all that will be and man is commanded to obey Him. How do these fit? For if God has determined all that will be, man's obedience is already determined, isn't it? And if God has commanded men to obey, doesn't this mean that God has not determined whether they will or will not? And round and round we go. But as we will see today, God's providence does not preclude human responsibility. Let's look. I.) God's providence does not preclude human responsibility, so we must continue to work for earthly provision. (1-4) a. [Slide 3] 1 - After these things he departed Athens and went to Corinth. i. After successfully defending the worldview of Christianity against the wisest men humanity had to offer, they could not condemn him for teaching about new demons. But their “wisdom” could not allow them to accept the foolishness that is Jesus Christ crucified and risen again. ii. Nevertheless, the Lord led a few to Himself through the ministry of Paul in Athens. iii. After this, Paul continues to Corinth, the capital of the province of Achaia. iv. Let's take a few minutes to learn about the city of Corinth. 1. [Slide 4] The city of Corinth was positioned on an Isthmus which was less than 5 miles across at its narrowest point. a. The Aegean and Mediterranean seas posed significant risk to cargo ships being lost. Salling around the lowest portion of the Balkan Peninsula, called the Peloponnese Peninsula, only heightened that risk as cargo ships attempted to transport goods around Greece. b. The Isthmus provided a unique opportunity to short cut days off of that journey. c. A paved road called The Diolkos, was made to connect both ports over land. Grooves were set in the road so cargo and even some small ships could be loaded on a large wooden platform and wheeled by men or animals. They drug the goods 6 kilometers to the other port and then unloaded it so they could continue the journey. d. This process would take several hours to complete. e. What does that mean? f. That means that the sailors and personnel on these ships had time to kill. g. And that is where Corinth came in. h. Corith was an extremely wealthy city. Not only did this sea route offer many customers to their several marketplaces, but even a land route running North and South brought customers as well. 2. [Slide 5] This made Corinth a hotbed of trade, worship, and literally any vice that you could think of. a. The population is estimated to be around 200,000 people plus around double that in slaves. b. By the time Paul arrived Corinth had a reputation for being the premier city for banking. c. When Julius Caesar reestablished the city, he designed it to present the majesty of Roman culture, religion, and values. Thus, Roman pagan worship and emperor worship was on full display at the time Paul arrived. d. Corinth also hosted the biennial Isthmian Games. Resembling our Olympic games, this was a series of athletic and even musical competitions to honor the Greek God Poseidon. i. Since the games were played on the Isthmus, the sea would literally surround the games. ii. Victors would be rewarded with a wreath crown made of wild celery and later Pine which was a sacred tree to Poseidon. e. [Slide 6] Although there is evidence that indicates that much of Corinth's reputation for sexual license is primarily related to Athenian propaganda to compete against the juggernaut city – we certainly know that pagan worship and sexual immorality go hand in hand. f. Indeed, when Paul writes to the Corinthian church in a few years – he will address their continued need to kill off these sins in their midst. v. So, Paul arrives in Corinth. What does he set out to do there? The answer – may be somewhat surprising. b. [Slide 7] 2 - And he found a Jew named Aquila, a native of Pontus, and his wife Priscilla, who recently came from Italy because Claudius had commanded all the Jews to depart from Rome. He came to them, i. Early on in the book of Acts, we noticed that at the Pentecost after Christ's ascension, Jews from all over the Roman world were represented in Jerusalem for the festival. ii. One of those areas represented with a large Jewish Diaspora population would have been Pontus. iii. Pontus is on the Southern Coast of the Black Sea in Modern Turkey. iv. Aquila or as some pronounce it Akilla, was from this region. v. His wife, Priscilla or as is mentioned elsewhere in scripture, Prisca, is with him now in Corinth due to a rather interesting development. vi. Around the time that Paul, Silas, Timothy and Luke were in Philippi, the Emperor Claudius issued a decree to expel all Jews from the city of Rome. vii. Why? 1. According to the Roman historian Suetonius, there was significant unrest and disturbances among the Jewish community due to disputes being raised between Jews and Jewish Christians. It is in Suetonius' works we find that the Christians were led by someone he calls Chrestus, which his most likely his misunderstanding of the word Christos or Christ. 2. And so just because Paul hasn't gone to Rome with the gospel – we ought not think that Christianity had not yet made it to Rome. 3. In fact, as we will see, the book of Romans is written to Christians in Rome, long before Paul arrived in Rome. viii. Apparently, Aquila and Priscilla were in Rome during this time (on the side of the Christians of course) but were still expelled since they were Jews. ix. So, Paul comes to them and joins with them… why? x. Certainly, because they were believers already living in the city of Corinth. But why else? c. [Slide 8] 3 - and because he was of the same trade, he was staying with them and they were working, for by trade they were tent-makers. i. Paul's primary mission for coming to Corinth most certainly is the evangelistic opportunity that such a large city would offer. ii. It was a strategic city to be in to share the gospel, of that we can be certain. iii. But on a more practical side, we see here and realize that Paul… is probably out of money. 1. Remember back to when he and Silas left Antioch of Syria. What was their intention with this mission? 2. It was to revisit the places they had preached the gospel previously and check in on those churches. 3. They had long since accomplished this mission. Having done so, Paul continued to search for new places which he could start an evangelistic work. Remember that the Spirit of God actually prevented them from going west toward Ephesus and then again prevented them from going east toward Bithynia. 4. Then the Lord led them via a dream to Macedonia. They have been in Macedonia while in Philippi, Berea, and Thessalonica. 5. Now he is in Achaia having spent time in Athens and now to Corinth. 6. In other words, the part of the trip they did not plan on has probably been as long if not longer than the part they did plan on. 7. While it is true that in Macedonia Paul was probably provided for by several people, in Athens his reception was limited and in Corinth he arrives with need to support himself. 8. Another potential reason that Paul needs to work, is because oftentimes, sheisters and hucksters would peddle their teachings for a price. Paul did not wish to be financially dependent on the contributions of those to whom he preached. This would ensure that his message and his livelihood were separate. iv. And so here we see Paul, not taking a break from evangelistic endeavors, but putting a priority on earning an income to fund the next leg of the missionary journey. v. Paul is a tent-maker by trade. 1. There is some discussion here as the word for tentmaking could be linked to leather work. 2. Since Paul was a Jew and this skill was no doubt one that he learned as a child, it is unlikely that he would have worked with animal skins to tan them and make leather, since that would be handling the carcass of an animal rendering him ritually unclean. 3. However, what might be intended by leather worker is some kind of artisan leather worker making specialty leather works. In which case he would work with leather already tanned and craft it into something unique. 4. But the arguments for leather worker are not significantly stronger than tent-maker. 5. So it could also refer to him making the outer rain proof layer of tents known as cilicium, a fabric which was produced primarily in Cilicia, which is where Paul grew up. vi. In any case, Paul had to work with his hands to support himself and build back ministry funds before he could launch into a full-time mission in Corinth. vii. But we know Paul don't we. viii. Do we think that he is going to take a vacation from preaching the gospel while he earns funds? ix. No… d. [Slide 9] 4 - And he was reasoning in the synagogue every Sabbath and trying to persuade both Jews and Greeks. i. On his day off, the Sabbath, he would go to the synagogue and reason together with the local Jews concerning the revelation of the Messiah. ii. Reasoning here has the idea of discussing a topic and debating or proving it. iii. Paul is not taking a break from ministry. He is simply taking a break from full-time ministry in order to replenish his earthly resources. iv. But he is still trying to persuade both Jews and Greeks that Jesus is the Christ, the Savior, and the Lord. e. [Slide 10] Summary of the Point: In this first point we recognize some familiar themes Luke is emphasizing in the book of Acts. On display is the sovereign hand of God to bring about by providence all of His divine will. God obviously wills that His church and His gospel would go forward to the whole world. Paul is part of that work. But that doesn't mean he is all of it. Here we meet two individuals from the city of Rome who are believers already. Paul hasn't arrived there yet, and still the church has already been established in the capital of the empire. We also notice God's providential hand to bring them all together in the city of Corinth where the gospel will go forward again. Nevertheless, even though God's sovereign hand is putting in big pieces of the puzzle, and even though Paul is one of those pieces, God did not provide to Paul a limitless supply of earthly provision to enable him to continue to do his spiritual work. So what did Paul do? Did he spend time in prayer? Did he assume that he didn't have enough faith and that is why God wasn't providing? Did he start to question whether he was doing something wrong or not? While it is true that if we are doing what God wants us to that He will provide what is needed for us to finish our work – that doesn't' mean He will always provide in the way or in the timing we think He will. Here God provided to Paul by providing him Christian friends to join in work so he could raise funds. The application for us then, is that even if we are engaged in spiritual work for the Lord, even work that God is leading us to accomplish, it still may require us to use our talents, skills, energy, and time to provide for earthly resources for that spiritual work. We still have a responsibility, even though God is in control of all things. Transition: [Slide 11] So in this first point we see God's work in the flourishing of the church throughout the Roman Empire, even outside of Paul's missionary work. In this, Paul continues to provide for himself with earthly resources for the spiritual work there in Corinth. Both God's providence and man's responsibility are at work here. We'll see that continue throughout the entire Corinthian episode. II.) God's providence does not preclude human responsibility, so we must continue our spiritual labors. (5-6) a. [Slide 12] 5 - But when Silas and Timothy came down from Macedonia, Paul began devoting himself completely to the word, solemnly bearing witness to the Jews that Jesus is the Christ. i. As we commented in an earlier sermon, the timeline here gets a little uncertain. 1. Silas and Timothy were supposed to join Paul in Athens and based on his letters to Thessalonica, letters he wrote during his stay in Corinth, Silas and Timothy did eventually join him in Athens when he was there. But Luke omits any of that. 2. Here we see Silas and Timothy coming from Macedonia. While this could mean Thessalonica, it could just as easily be any or all of the cities they had visited before. 3. No doubt Paul had met them in Athens and then sent them back to check on some of the churches throughout Macedonia while he went to Corinth to replenish the missions trip coffers. ii. Now Silas and Timothy rejoin Paul, having checked on the status of the Macedonian churches. iii. And with them there, Paul devotes himself once again to the full-time ministry of the word. iv. Why would their arrival enable him to do this? v. In a later letter he would write to Philippi from prison in Rome, Paul mentions and thanks the Philippian church for sending financial aid to him while he was in Corinth. vi. This reveals to us that the Philippian church helped to bankroll the ministry there in Corinth so he would not have to continue to be bi-vocational. vii. And what his the full-time ministry look like? viii. To the Jew first – as was Paul's motto. ix. He wanted to bear witness to them with all seriousness that Jesus is their Messiah. The next step in true Judaism. x. But as we have seen so many times before… the Jews did not have ears to hear. b. [Slide 13] 6 - But when they resisted and blasphemed, he shook out his garments and said to them, “Your blood be on your own heads! I am clean. From now on I will go to the Gentiles.” i. Again, we find the Jews being slow to hear the gospel. ii. They resist and even blaspheme their own Lord because they cannot accept the terms He offers. iii. That they were lost and needed one to rescue them first from the tyranny of sin and death and not first from the national oppression they faced – that was a mountain they could not climb. iv. To accept that Yahweh would don human flesh and die to save His people was something they couldn't quite wrap their heads around – in spite of all the prophesy which makes the teaching so plain. v. Paul says in Corinthians that he endeavored to make known to them nothing but Christ crucified. This was the stumbling block of the gospel for them. The one aspect of the truth that they needed to hear and receive. vi. But they couldn't do it. vii. So, Paul shakes out his garments. A sign of judgment and woe. It is a sign of leaving them to the fate they had earned. viii. He tells them in no uncertain words that he is blameless for their eventual judgment. And that he will now focus on the Gentiles. ix. We should be careful here not to think that Paul is forever abandoning the Jews. x. We should only apply this to his ministry here in Corinth. For as we go forward in the book of Acts we will continue to see Paul go to the Jew first. xi. We will also see that just because he goes to the Gentiles, doesn't mean he is done with all the Jews in Corinth either. xii. More on that next week. c. [Slide 14] Summary of the Point: In this second point we see the providence of God in a new way. God has provided to Paul the necessary funds for him to continue his full-time missionary efforts. By the sacrificial giving of the Philippian church, the Lord has relieved the financial burden on Paul so that he can devote himself to the preaching of the gospel. Which is exactly what he does next. For us then, we must recognize the providential hand of the Lord and respond in faith and obedience. Paul's primary mission was not to stay in Corinth and make money. He was probably making good money there. His primary calling was to preach the gospel throughout the Roman world. We too must keep our calling and mission at the forefront of our minds. We too can be easily distracted and must seek to recognize when God has equipped us to move forward in our spiritual labor. Conclusion: Even though this is only part 1 of this message, what have we learned so far CBC? How then shall we live? Doctrinal takeaway: [Slide 15] As we've seen several times in the book of Acts, the title of this book could easily be the Acts of God through His faithful church. This is the summary of the book and it is the summary of this text. Since this sermon is part 1, you can probably guess what next week's message will be about as well. God's providence is something we cannot deny. We must believe that the sovereign hand of God orchestrates and controls every detail in the world to accomplish His purposes. We must believe this because the book of Acts teaches it. We must believe it because the whole of the bible teaches it. We must believe it because without such a teaching, much of the things the scriptures command us to do, think, believe, or trust in, make absolutely no sense if God is not in sovereign control of everything. If every detail of His creation is not under His direct authority and control, then all of Christianity crumbles. But, just because God is in absolute and complete control over every single molecule, does not mean that God has nothing for us to do within that. God's providence does not preclude human responsibility. God's providence and plan did not stop Paul from working for a living in Corinth. It did not stop Claudius from kicking the Jews out of Rome. It did not stop the church at Philippi from delivering sacrificial gifts to Paul in Corinth. It did not stop Paul from preaching the gospel to the Jews and the Gentiles in Corinth. It did not stop the need for humans to do things. In fact, for God's people, it only fueled their faith to be used to accomplish His will. God's providence and man's responsibility work hand in hand and not against each other. Therefore, we must be found faithful to engage in earthly and spiritual work, with our whole hearts, and all our efforts, not because it depends on us, but because it depends completely on God who has called us to do so. And we will see Him work His will through us, around us, and in us as we do. But let me apply this a little more closely to our daily lives. How does all this affect us here and now? 1.) [Slide 16] 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 believe that the Sovereign Lord will always providentially accomplish His will. a. Now why must we believe this? b. Of course because the scriptures teach us this. c. Of course because all of Acts so far is a testament to this very truth. d. But think of what is at stake if this is not true. If God most of the time accomplishes His sovereign will and occasionally He doesn't get what He has decreed… what would that mean? e. Think of all the promises God has made to us in the scriptures. Now which one would you be ok with God not being able to come through on? f. Think of all the future events He has predicted for us in His word. Which of these are you willing to not come to pass? g. Think of all that He has taught us as absolute truth. Which of these will you discard because God couldn't make sure it was true. h. You see my friends, there is much more at stake than merely the free will of men when we start tampering with this doctrine. i. Man's free will has become the battle cry but the outcome is ripping down the certainty of all that God has promised us in His Word. Man's free will, a teaching that cannot be clearly found in scripture, is the altar on which we sacrifice the certainty of God's promises. j. Oh my friends. Man is free in his will, but only to act according to his nature. Man is free in his will, but only to act according to the decrees of God. k. God always… ALWAYS providentially accomplishes His will. l. He may not always do that with a miracle. He may not always do that in ways we would expect or hope for. But God ALWAYS providentially accomplishes His will. m. And it is to our great comfort and joy to confess such a truth. For in doing so, we confess the surety that all that God desires will come to pass. n. But, of course, we cannot pendulum swing too far can we? 2.) [Slide 17] De-Exhortation: “What actions should we stop doing” or “What behaviors do we naturally practice that this passage tells us to stop doing?” We must stop using God's providence as an excuse for passivity, laziness, or disobedience. a. God is a delegator. b. He delegated humans to keep and tend the garden and exercise dominion over it. c. He delegated angelic beings to watch and care for the human race and point them to worship Yahweh. d. He will delegate rule to the bride of Christ in the New Kingdom. e. God can and does act unilaterally to accomplish His will. f. But MOST OF THE TIME God uses secondary causes to accomplish His will. g. In this the obedience of His people, the wickedness of men, the disobedience of His people, and the uncommon decency of the wicked are all used to accomplish His will. h. God works in and through our natures and our wills to accomplish His purpose. With enough grace He could prevent us from sinning or guarantee our obedience… why then doesn't He do that? i. Is there only so much grace to go around? Or is it possible that even our failure works to accomplish His divine purpose? j. We are neither robots only fulfilling what we have been programmed to do nor are we passive agents floating along and no matter what we do God will still get what He wants. k. We believe in the sovereignty and the providence of God… but that doesn't mean we are fatalistic. l. Fatalism says, “What will be, will be.” There is nothing I can do to change the outcome. No matter what I do, it does not change what will be. m. We deny this. n. But our belief is that though God has determined or decreed what will be – we contribute to that end with our actions. He has already baked our actions in to those decrees. We get to participate in what He has said. o. So sitting around saying –. i. If God wants me to get that job, I won't need to fill out an application. ii. If God wants us to have kids, we don't even need to try. iii. If God wants me to get married, He'll bring her to me. iv. If God wants me to be in the ministry, He'll make me serious about His Word at some point. v. If God wants me to stop doing this sin, He'll stop me. vi. If God wants me to preach the gospel in Corinth, He'll supply the funds. p. You see my point. q. Idleness, laziness, and passivity are not the appropriate response to confessing that God is sovereign and uses providence to accomplish His purposes. r. Instead, it should be obedience. 3.) [Slide 18] 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 obey our Lord and follow His guidance. a. No future surety should enter our decision making when we consider what we should or should not do. b. To act in one way or another in order to attempt to secure an outcome that God alone determines, is to exit our lane of influence. c. Human responsibility does not enter the realm of results or outcomes. It stays, always, in what we choose to do within the confines of our nature. d. All men are told to obey the Lord. The Redeemed are able, by nature, to choose to obey the Lord. e. But we must be very careful as we discuss God's providence next to man's responsibility that we do not allow our responsibility to breech into trying to secure God's decreed purposes. f. The study of ethics like whether we should kill to save our family begins with a premise that you can and will determine their fate by your actions. It begins… flawed. Why? Because God ultimately determines their fate. You are only responsible for your own individual decisions. g. Therefore, the question should not be would I kill to save my family… the question should be… Does God permit me to kill to defend my family. For that is truly the beginning of the issue. Whether or not your family will be saved is not up to you. You are only responsible for the spheres of influence you actually have. Which is primarily your own responsibility to obey the Lord. h. I say all of this, hopefully, to simplify what we so often muddy. i. If God is in absolute control of everything and uses human action to accomplish what He has already determined, then we must be very careful, for our own sake, to do what He has commanded us to do. Because our actions will contribute to what God has already determined. j. If that is the case, it is only harmful for us when we disobey. Our disobedience will not stop His will from coming to pass – whatever that may be. Therefore, for our own sake, we must do as God has commanded. k. Paul knew that God had called him to preach the gospel throughout the Roman Empire. But Paul neither went to idleness, nor did he cast his hands up and say “no matter what I do God will have His way” l. Instead, Paul obeyed the Lord and took opportunities that were presented that did not violate God's commands. m. We are responsible not for outcomes but for obedience. n. Obey the Lord. Why? Because He is God and He said to and it will go well for you. 4.) [Slide 19] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” God will not allow His purposes to fail or succeed because of you. a. We have a responsibility to obey the Lord. We must do as He has told us to do. b. Paul preached because the Lord Jesus threw him down on the road to Damascus and told Him to do so. c. He preached because he loved the Lord he once persecuted. d. He labored in tent making because he wanted to be free of financial burden so he could preach the word of God freely to all who would hear. e. But this passage especially shows the work of God and His church to be much bigger than Paul. f. As big of a piece of the puzzle as Paul is… he is insignificant to the providential and sovereign work of the Lord to accomplish His own will. g. Let this be a great comfort to us Christians. h. God doesn't need us and will accomplish His purposes without us. i. But what a blessing it is to be used of Him. j. Let us therefore purpose in our hearts to be willing vessels for His honorable use. Let me close with a prayer by the English Reformer Thomas Becon Maker of heaven and earth, you have created a path for us to walk in, and you have commanded that we wander neither to the right nor to the left —according to your will, without adding our own good intentions or fleshly imaginations. So as you have commanded, good Lord, give me the grace to do. Help me not to follow my own will, nor the fancies of other people. And never let me be duped or beguiled by the mask of traditions, decrees, ancient laws, or any other person or thing that conflicts with your holy ordinances and commands. Help me to faithfully believe and steadfastly confess that true godliness is only learned in your holy Bible. Then help me to order my life accordingly, to the praise of your holy name. We pray this in Jesus' name…Amen. Benediction: And now O Lord, rain down righteousness; let the clouds shower it down. Let the earth open wide, let salvation spring up, let righteousness grow with it; So that your people may be mature and complete, never lacking anything. Until we meet again. Go in peace.

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Hearing God - Week Two: HOW DO YOU HEAR GOD THROUGH HIS WORD?

Bloom Church Podcast

Play Episode Listen Later Sep 16, 2024 40:48

My sheep listen to my voice; I know them, and they follow me. John 10:27 NLT HOW TO PARTICIPATE: 1. ATTEND WEEKEND SERVICES. 2. READ ALONG IN THE GUIDE EACH WEEK. 3. DISCUSS IN YOUR LIFE GROUP. THE BETTER YOU KNOW GOD, THE BETTER YOU HEAR GOD. 1. THE BIBLE IS WRITTEN FOR US, NOT TO US. You have been taught the holy Scriptures from childhood, and they have given you the wisdom to receive the salvation that comes by trusting in Christ Jesus. All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It corrects us when we are wrong and teaches us to do what is right. God uses it to prepare and equip his people to do every good work. 2 Timothy 3:15-17 NLT And remember, our Lord's patience gives people time to be saved. This is what our beloved brother Paul also wrote to you with the wisdom God gave him— speaking of these things in all of his letters. Some of his comments are hard to understand, and those who are ignorant and unstable have twisted his letters to mean something quite different, just as they do with other parts of Scripture… 2 Peter 3:15-16 NLT For I know the plans I have for you,” says the Lord. “They are plans for good and not for disaster, to give you a future and a hope. Jeremiah 29:11 NLT 2. THE BIBLE IS A LIBRARY, NOT A BOOK. All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It corrects us when we are wrong and teaches us to do what is right. 2 Timothy 3:16 NLT 3. THE ACCURACY OF THE BIBLE IS BEYOND COMPREHENSION. AUTHOR WRITTEN EARLIEST COPY TIMELINE # of MANUSCRIPTS Caesar 100-44 B.C. 900 A.D. 1,000 yrs 10 Plato 427-347 B.C. 900 A.D. 1200 yrs 7 Thucydides 460-400 B.C. 900 A.D. 1300 yrs 8 Tacitus 100 A.D. 1100 A.D. 1000 yrs 20 Suetonius 75-16 A.D. 950 A.D. 800 yrs 8 Homer (Iliad) 900 B.C. 400 A.D. 500 yrs 643 New Testament 40-100 A.D. 125 A.D. 25-50 yrs 24,000 4. THE WAY THE BIBLE POINTS TO THE PERSON OF JESUS “You search the Scriptures because you think they give you eternal life. But the Scriptures point to me! Yet you refuse to come to me to receive this life. John 5:39-40 NLT “I like your Christ, I do not like your Christians. Your Christians are so unlike your Christ.” Gandhi …The scripture cannot be broken John 10:35 KJV “We're going up to Jerusalem, where the Son of Man will be betrayed to the leading priests and the teachers of religious law. They will sentence him to die. Then they will hand him over to the Romans to be mocked, flogged with a whip, and crucified. But on the third day he will be raised from the dead.”. Matthew 20:18-19 NLT Then Jesus took them through the writings of Moses and all the prophets, explaining from all the Scriptures the things concerning himself; Suddenly, their eyes were opened, and they recognized him. And at that moment he disappeared! They said to each other, “Didn't our hearts burn within us as he talked with us on the road and explained the Scriptures to us?” Luke 24:27;31-32 NLT The Spirit of God, who raised Jesus from the dead, lives in you. And just as God raised Christ Jesus from the dead, he will give life to your mortal bodies by this same Spirit living within you. Romans 8:11 NLT

Boudica, Britain's Warrior Queen

Dan Snow's History Hit

Play Episode Listen Later Aug 29, 2024 38:50

In 61 CE, Boudica of the Iceni led a bloody revolt to end Roman rule in Britain. Roman historians tell us with great drama and flair that the grand finale is a huge battle between Boudica and the Roman governor, Suetonius. Tens of thousands of Celtic warriors went head-to-head with a small force of veteran legionaries to decide the fate of Roman Britain.Today we're joined by Caitlin Gillespie, a historian and author of Boudica: Warrior Woman of Roman Britain. She tells us the story of this revolt, the famed warrior queen who led it, and how it all ended.Produced by James Hickmann and edited by Dougal Patmore.Enjoy unlimited access to award-winning original documentaries that are released weekly and AD-FREE podcasts. Sign up HERE for 50% off for 3 months using code ‘DANSNOW'.We'd love to hear from you - what do you want to hear an episode on? You can email the podcast at ds.hh@historyhit.com.You can take part in our listener survey here.

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The Lives of the Twelve Caesars, by Gaius Suetonius Tranquillus and T. Forester. Part V.

Play Episode Listen Later Aug 12, 2024 135:23

The Twelve Caesars is a set of twelve biographies of Julius Caesar and the first 11 emperors of the Roman Empire. The work was written in 121 during the reign of the emperor Hadrian, while Suetonius was Hadrian's personal secretary. On the Life of the Caesars concentrates on the acts and personalities of the Julio-Claudians and their immediate successors.Together with Tacitus' Annals, this work is a major source for the historical details in Robert Graves' novels "I Claudius" and "Claudius the God". (Adapted from Wikipedia.)Translated by Alexander Thomson.This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

god wikipedia twelve roman empire adapted julius caesar annals caesars gaius claudius hadrian forester tacitus robert graves suetonius i claudius

The Lives of the Twelve Caesars, by Gaius Suetonius Tranquillus and T. Forester. Part I.

Play Episode Listen Later Aug 12, 2024 127:26

The Twelve Caesars is a set of twelve biographies of Julius Caesar and the first 11 emperors of the Roman Empire. The work was written in 121 during the reign of the emperor Hadrian, while Suetonius was Hadrian's personal secretary. On the Life of the Caesars concentrates on the acts and personalities of the Julio-Claudians and their immediate successors.Together with Tacitus' Annals, this work is a major source for the historical details in Robert Graves' novels "I Claudius" and "Claudius the God". (Adapted from Wikipedia.)Translated by Alexander Thomson.This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

god wikipedia twelve roman empire adapted julius caesar annals caesars gaius claudius hadrian forester tacitus robert graves suetonius i claudius

The Lives of the Twelve Caesars, by Gaius Suetonius Tranquillus and T. Forester. Part II.

Play Episode Listen Later Aug 12, 2024 124:24

The Twelve Caesars is a set of twelve biographies of Julius Caesar and the first 11 emperors of the Roman Empire. The work was written in 121 during the reign of the emperor Hadrian, while Suetonius was Hadrian's personal secretary. On the Life of the Caesars concentrates on the acts and personalities of the Julio-Claudians and their immediate successors.Together with Tacitus' Annals, this work is a major source for the historical details in Robert Graves' novels "I Claudius" and "Claudius the God". (Adapted from Wikipedia.)Translated by Alexander Thomson.This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

god wikipedia twelve roman empire adapted julius caesar annals caesars gaius claudius hadrian forester tacitus robert graves suetonius i claudius

The Lives of the Twelve Caesars, by Gaius Suetonius Tranquillus and T. Forester. Part III.

Play Episode Listen Later Aug 12, 2024 109:24

The Twelve Caesars is a set of twelve biographies of Julius Caesar and the first 11 emperors of the Roman Empire. The work was written in 121 during the reign of the emperor Hadrian, while Suetonius was Hadrian's personal secretary. On the Life of the Caesars concentrates on the acts and personalities of the Julio-Claudians and their immediate successors.Together with Tacitus' Annals, this work is a major source for the historical details in Robert Graves' novels "I Claudius" and "Claudius the God". (Adapted from Wikipedia.)Translated by Alexander Thomson.This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

god wikipedia twelve roman empire adapted julius caesar annals caesars gaius claudius hadrian forester tacitus robert graves suetonius i claudius

The Lives of the Twelve Caesars, by Gaius Suetonius Tranquillus and T. Forester. Part IV.

Play Episode Listen Later Aug 12, 2024 122:53

The Twelve Caesars is a set of twelve biographies of Julius Caesar and the first 11 emperors of the Roman Empire. The work was written in 121 during the reign of the emperor Hadrian, while Suetonius was Hadrian's personal secretary. On the Life of the Caesars concentrates on the acts and personalities of the Julio-Claudians and their immediate successors.Together with Tacitus' Annals, this work is a major source for the historical details in Robert Graves' novels "I Claudius" and "Claudius the God". (Adapted from Wikipedia.)Translated by Alexander Thomson.This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

god wikipedia twelve roman empire adapted julius caesar annals caesars gaius claudius hadrian forester tacitus robert graves suetonius i claudius

The Lives of the Twelve Caesars, by Gaius Suetonius Tranquillus and T. Forester. Part VI.

Play Episode Listen Later Aug 12, 2024 109:41

The Twelve Caesars is a set of twelve biographies of Julius Caesar and the first 11 emperors of the Roman Empire. The work was written in 121 during the reign of the emperor Hadrian, while Suetonius was Hadrian's personal secretary. On the Life of the Caesars concentrates on the acts and personalities of the Julio-Claudians and their immediate successors.Together with Tacitus' Annals, this work is a major source for the historical details in Robert Graves' novels "I Claudius" and "Claudius the God". (Adapted from Wikipedia.)Translated by Alexander Thomson.This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

god wikipedia twelve roman empire adapted julius caesar part vi annals caesars gaius claudius hadrian forester tacitus robert graves suetonius i claudius

The Lives of the Twelve Caesars, by Gaius Suetonius Tranquillus and T. Forester. Part VII.

Play Episode Listen Later Aug 12, 2024 134:05

The Twelve Caesars is a set of twelve biographies of Julius Caesar and the first 11 emperors of the Roman Empire. The work was written in 121 during the reign of the emperor Hadrian, while Suetonius was Hadrian's personal secretary. On the Life of the Caesars concentrates on the acts and personalities of the Julio-Claudians and their immediate successors.Together with Tacitus' Annals, this work is a major source for the historical details in Robert Graves' novels "I Claudius" and "Claudius the God". (Adapted from Wikipedia.)Translated by Alexander Thomson.This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

god wikipedia twelve roman empire adapted julius caesar annals caesars part vii gaius claudius hadrian forester tacitus robert graves suetonius i claudius

The Lives of the Twelve Caesars, by Gaius Suetonius Tranquillus and T. Forester. Part VIII.

Play Episode Listen Later Aug 12, 2024 99:14

The Twelve Caesars is a set of twelve biographies of Julius Caesar and the first 11 emperors of the Roman Empire. The work was written in 121 during the reign of the emperor Hadrian, while Suetonius was Hadrian's personal secretary. On the Life of the Caesars concentrates on the acts and personalities of the Julio-Claudians and their immediate successors.Together with Tacitus' Annals, this work is a major source for the historical details in Robert Graves' novels "I Claudius" and "Claudius the God". (Adapted from Wikipedia.)Translated by Alexander Thomson.This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

god wikipedia twelve roman empire adapted julius caesar annals caesars gaius part viii claudius hadrian forester tacitus robert graves suetonius i claudius

Matthew 2:2

Today's Catholic Mass Readings

Play Episode Listen Later Aug 3, 2024 12:31

Saturday, 3 August 2024 saying, “Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him.” Matthew 2:2 “Saying, ‘Where is He having been born King of the Jews? For we saw His star in the sunrising, and we came to worship Him'” (CG). In the previous verse, the magicians had come from the sunrisings to Jerusalem. Now, Matthew continues with the words, “Saying, ‘Where is He?'” The words of the magicians are in the form of a question, but they are also just as much an assertion. By stating “Where is He,” they are proclaiming that they are certain that the person they are looking for exists. This is understood. The question isn't, “Has He come?” but rather, “Where is He?” Understanding this, they continue with, “having been born?” Again, it is an assertion. They do not ask, “Where is the King who has been coronated?” Nor do they ask, “Where is the King who has been appointed by Rome?” Instead, the question is about a birth. Therefore, something prompted them to accept that a divinely appointed birth had taken place for one who was to be “King of the Jews.” The answer is to be found in Daniel 9:24-27 where a timeline of prophetic events was to take place – “Seventy weeks are determined For your people and for your holy city, To finish the transgression, To make an end of sins, To make reconciliation for iniquity, To bring in everlasting righteousness, To seal up vision and prophecy, And to anoint the Most Holy. 25 “Know therefore and understand, That from the going forth of the command To restore and build Jerusalem Until Messiah the Prince, There shall be seven weeks and sixty-two weeks; The street shall be built again, and the wall, Even in troublesome times. 26 “And after the sixty-two weeks Messiah shall be cut off, but not for Himself; And the people of the prince who is to come Shall destroy the city and the sanctuary. The end of it shall be with a flood, And till the end of the war desolations are determined. 27 Then he shall confirm a covenant with many for one week; But in the middle of the week He shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate, Even until the consummation, which is determined, Is poured out on the desolate.” The words of Daniel may be confusing without understanding the greater context of the Bible, but they clearly and precisely state when the Messiah would come, what would happen to Him, and what would happen afterward. For example, it is understood from the words that the sanctuary, meaning the temple in Jerusalem, would be destroyed. Of this expectation of the coming Messiah, Albert Barnes writes – “This personage, they supposed would be a temporal prince, and they were expecting that he would deliver them from Roman bondage. It was natural that this expectation should spread into other countries. Many Jews at that time lived in Egypt, in Rome, and in Greece; many, also, had gone to Eastern countries, and in every place they carried their sacred writings, and diffused the expectation that some remarkable person was about to appear. Suetonius, a Roman historian, speaking of this rumor. says: ‘An ancient and settled persuasion prevailed throughout the East that the Fates had decreed some one to proceed from Judea who should attain universal empire.' Tacitus, another Roman historian, says: ‘Many were persuaded that it was contained in the ancient books of their priests, that at that very time the East should prevail, and that some one should proceed from Judea and possess the dominion.' Josephus also, and Philo, two Jewish historians, make mention of the same expectation. The fact that such a person was expected is clearly attested. Under this expectation these wise men came to do him homage, and inquired anxiously where he was born?” The reason for paying homage to Him is next explained by them, “For we saw His star.” This “star” is referred to in the Book of Numbers – “I see Him, but not now; I behold Him, but not near; A Star shall come out of Jacob; A Scepter shall rise out of Israel, And batter the brow of Moab, And destroy all the sons of tumult. 18 “And Edom shall be a possession; Seir also, his enemies, shall be a possession, While Israel does valiantly. 19 Out of Jacob One shall have dominion, And destroy the remains of the city.” Numbers 24:17-19 The Jews, attempting to hide the fact that Jesus fit the biblical narrative, hid a significant period of time in the chronology of the Old Testament. By doing this, they then made the assertion that another person, Simon bar Kokhba, was the anticipated Messiah. His name means “Simon son of a Star.” They claimed he was the fulfillment of the Numbers prophecy. However, he came after the destruction of the temple in Jerusalem. Thus, he could not be the Messiah as indicated in the Daniel timeline. As for the Numbers prophecy, it was understood that One would arise and subdue the surrounding nations. But in the greater context of Scripture, much more was understood about this coming One. As for seeing His star, the word can mean literally seeing, as in a visible star, or it can mean to perceive, as in “the magicians perceived the star from a reading of sacred texts.” Thus, it is a seeing with the mind. This explanation of the word may help understand later verses. Or it may be that they have seen a literal event that alerted them to the coming of the Messiah. Understanding that, it next says, “in the sunrising.” It is the same word used in the previous verse. It indicates “east,” but it means “rising of light.” This does not mean that they saw the star to their east but that they were east of Israel and saw the star rising from there, knowing that the heavenly sign prophesied for Israel had come to pass. Therefore, with this information clearly known by them, it next says, “and we came to worship Him.” Of these words, Albert Barnes says, “This does not mean that they had come to pay him religious homage, or to adore him They regarded him as the King of the Jews, but there is no evidence that they supposed that he was divine. They came to honor him as a Prince, or a king, not as God.” Barnes' words, though dogmatic, are not necessarily correct. Depending on the knowledge of the Hebrew Scriptures, one could clearly determine that this coming One was, in fact, divine. At a minimum, it would be understood He was divinely appointed by God. He had been anticipated since the time of the first man on earth. He was spoken of throughout the historical writings and prophets of the Jews, etc. Therefore, whether mere obeisance or worship, these magicians had come to bow before this coming King. As for the star that anticipated the coming of Christ, the number of theories concerning planetary alignments, the position of constellations, particular comets, and so forth go on and on. Everyone who has a theory dogmatically claims his presentation is correct. Those who hear one claim or another will hold fast to the one they find most convincing and dogmatically avow that they are right as to what is being referred to. In the end, these things are not necessary to determine when Christ came. The years of Herod's life and the prophecy of Daniel sufficiently tells us by what time Jesus had to be born and by what time He would be crucified. And more, the fact that these magicians saw a divinely appointed star tells us that it was there. As such, determining the particular star that heralded in the coming of Jesus, whatever it was, is not necessary, even if it is fun to consider. Life application: As noted, there are many theories about the star in the skies which point to the coming of Jesus. Some say it is a conjunction of Saturn and Jupiter, which took place in May to July and again in September of 7BC. Others say it was the rising of Sirius which occurred on the same day in four subsequent years from 5-2BC. Many other speculations have been set forth as well. A video that has gotten jillions of social media views and sold innumerable CDs by Rick Larsen makes certain assertions about the star of Bethlehem. He goes on to cite details about the cosmic event at Christ's cross as well. The problem with his analysis is that after all of his calculations and details, he assertively places Christ's crucifixion at the time of a particular solar eclipse. The problem with this is that it is impossible to have a solar eclipse at the time of the Passover. The moon is full at the Passover. Thus, it is on the other side of the earth when the sun is in the sky. With such an obvious error in his presentation, it then calls into question all of his other assertions as well. The house of cards comes crashing down. It is best to not get caught up in such hype. If the Bible does not provide the particular details concerning things like this, it is because God is not interested in telling us about those things. Rather, He is directing our attention to Jesus, not a star that served a purpose in telling eastern magicians about the coming of Jesus. Let us not get overly distracted from the biblical text. It is good to research extra-biblical history, which can confirm many aspects of the Bible but when something is so unreasonably argued over, like the Star of Bethlehem, we have lost focus of the main Subject. Eyes to Jesus. In this, we will do well. The Bible records the facts, and they are sufficient for us to know that Christ has come according to the plan and purposes of God. Lord God, before Jesus came, we were given the timeline to tell us that He would come at a certain time. As we can rely on Your word, we can also be certain that He is the Messiah. No other person can make the claim because the time for His coming is past. With that, we can read the New Testament and discover what He did and how it has changed all of human history. Thank You, O God, for the coming of Jesus Christ our Lord. Amen.

Today's Catholic Mass Readings Sunday, June 30, 2024

Play Episode Listen Later Jun 30, 2024 Transcription Available

Full Text of ReadingsThirteenth Sunday in Ordinary Time Lectionary: 98The Saint of the day is First Martyrs of the Church of RomeFirst Martyrs of the Church of Rome's Story There were Christians in Rome within a dozen or so years after the death of Jesus, though they were not the converts of the “Apostle of the Gentiles” (Romans 15:20). Paul had not yet visited them at the time he wrote his great letter in 57-58 A.D. There was a large Jewish population in Rome. Probably as a result of controversy between Jews and Jewish Christians, the Emperor Claudius expelled all Jews from Rome in 49-50 A.D. Suetonius the historian says that the expulsion was due to disturbances in the city “caused by the certain Chrestus” [Christ]. Perhaps many came back after Claudius' death in 54 A.D. Paul's letter was addressed to a Church with members from Jewish and Gentile backgrounds. In July of 64 A.D., more than half of Rome was destroyed by fire. Rumor blamed the tragedy on Nero, who wanted to enlarge his palace. He shifted the blame by accusing the Christians. According to the historian Tacitus, many Christians were put to death because of their “hatred of the human race.” Peter and Paul were probably among the victims. Threatened by an army revolt and condemned to death by the senate, Nero committed suicide in 68 A.D. at the age of 31. Reflection Wherever the Good News of Jesus was preached, it met the same opposition as Jesus did, and many of those who began to follow him shared his suffering and death. But no human force could stop the power of the Spirit unleashed upon the world. The blood of martyrs has always been, and will always be, the seed of Christians. Love the saints? Check out these six titles on Catholic saints! Saint of the Day, Copyright Franciscan Media

Acts 27:1

living savior new testament one week josephus pliny living one tacitus suetonius

Play Episode Listen Later Apr 18, 2024 6:28

Thursday, 18 April 2024 And when it was decided that we should sail to Italy, they delivered Paul and some other prisoners to one named Julius, a centurion of the Augustan Regiment. Acts 27:1 Much more literally, the words read, “And when our sailing away to Italy was decided, they delivered both Paul and certain others, prisoners, to a centurion by name Julius, of the Augustan cohort” (CG). Chapter 26 ended with the words of Agrippa noting that if Paul had not appealed to Caesar, he could have been released. However, he did appeal, and so Chapter 27 begins with, “And when our sailing away to Italy was decided.” The narrative includes the first-person pronoun “our.” This connects the account all the way back to Acts 21:17. What we can infer is that Luke was probably there with Paul the entire time that he was in Caesarea. He may have even used this time in the compilation of the Gospel of Luke. As for the travel to Rome, how the decision to sail was made isn't explained. It could be that it was cheaper, quicker, safer, requiring less manpower, or for some other reason. Probably it was just the common way of delivering prisoners from this area as it was a seaport. The fact that other prisoners were on board with him lends itself to the thought of traveling by ship. They could be more easily contained than going by land. The word apopleo is used here. It is from a compound word exactly meaning “sail away.” This is the fourth and last time it is seen. All have been in Acts in connection with Paul's travels. In preparation for this sailing away, it next says, “they delivered both Paul and certain others, prisoners.” The word translated as “others” as in “certain others, prisoners” is heteros. It means “another of a different kind.” In other words, Paul is singled out from the rest. Translating this as “certain other prisoners” as the NKJV does, fails to provide any distinction. However, in saying “certain others, prisoners,” it helps the mind consider that there is, in fact, a distinction. The choice of words used by Luke carries a note of his being conducted to Rome for a different reason than the others. His innocence has already been established, but his appeal made his appearance before Caesar a requirement, regardless of his innocence or guilt. Understanding that, it next says, “to a centurion by name Julius, of the Augustan cohort.” In the Greek, Luke uses four nouns and an adjective – centurion name Julius cohort Augustan. Therefore, a bit of insertion needs to take place for clarity. Julius is introduced here, and he is noted as a centurion of the Augustan Regiment. There is much dispute as to exactly what this regiment is. The Greek reads, speirēs Sebastēs, or the cohort of Sebastos. Sebastos means venerated or august. It is a title of the Roman emperors. Thus, secondarily, it signifies Augustan, imperial. Albert Barnes gives his thought on this band, which is as logical and probable as any other view – “It was a division in the Roman army consisting of from 400 to 600 men. This was called ‘Augustus' band' in honor of the Roman emperor Augustus, and was probably distinguished in some way for the care in enlisting or selecting them. The Augustine cohort or band is mentioned by Suetonius in his Life of Nero, 20.” Life application: Bible study is something that doesn't just have to happen on Wednesday night at church. It can happen right in your own home each day as you pull out a commentary and read it along with the passage you are presently reading in the Bible. As for Acts 27, there are 44 verses in the chapter. Following along for the next 44 days with this commentary will provide insights into the contents of the chapter, the original Greek context of various words, the intent of the author, the life of Paul as he heads to Rome – including getting lost at sea in a great storm and getting shipwreck on an island – and so much more. After that, Chapter 28 is comprised of just 31 more verses. Be sure to spend the next 75 days with us as we search out the wonderful words of Scripture concerning the adventures of Paul as he shares the gospel to the Gentile world. Lord God Almighty, what a wonderful gift Your word is. Thank You for the exciting details of people who have gone before and of stories of times past that lead us to a better understanding of Your great work of redemption as it is revealed in and through the Person of Jesus Christ our Lord. Yes, Lord, thank You for this precious gift. Amen.

The Living One - Week 1: Did He Really Live?

Awake Us Now

Play Episode Listen Later Mar 10, 2024 25:02

This teaching compares non-Christian writings of Tacitus, Josephus, Suetonius and Pliny from the first and second centuries to the New Testament writings. The evidence is clear and calls us to recognize we are sinners in need of a Savior, The Living One!

Anne Bradstreet's "To My Dear and Loving Husband"

The Daily Poem

Play Episode Listen Later Jan 29, 2024 7:20

Anne Bradstreet was the first woman to be recognized as an accomplished New World Poet. Her volume of poetry The Tenth Muse Lately Sprung Up in America ... received considerable favorable attention when it was first published in London in 1650. Eight years after it appeared it was listed by William London in his Catalogue of the Most Vendible Books in England, and George III is reported to have had the volume in his library. Bradstreet's work has endured, and she is still considered to be one of the most important early American poets.Although Anne Dudley Bradstreet did not attend school, she received an excellent education from her father, who was widely read— Cotton Mather described Thomas Dudley as a "devourer of books"—and from her extensive reading in the well-stocked library of the estate of the Earl of Lincoln, where she lived while her father was steward from 1619 to 1630. There the young Anne Dudley read Virgil, Plutarch, Livy, Pliny, Suetonius, Homer, Hesiod, Ovid, Seneca, and Thucydides as well as Spenser, Sidney, Milton, Raleigh, Hobbes, Joshua Sylvester's 1605 translation of Guillaume du Bartas's Divine Weeks and Workes, and the Geneva version of the Bible. In general, she benefited from the Elizabethan tradition that valued female education. In about 1628—the date is not certain—Anne Dudley married Simon Bradstreet, who assisted her father with the management of the Earl's estate in Sempringham. She remained married to him until her death on September 16, 1672. Bradstreet immigrated to the new world with her husband and parents in 1630; in 1633 the first of her children, Samuel, was born, and her seven other children were born between 1635 and 1652: Dorothy (1635), Sarah (1638), Simon (1640), Hannah (1642), Mercy (1645), Dudley (1648), and John (1652).Although Bradstreet was not happy to exchange the comforts of the aristocratic life of the Earl's manor house for the privations of the New England wilderness, she dutifully joined her father and husband and their families on the Puritan errand into the wilderness. After a difficult three-month crossing, their ship, the Arbella, docked at Salem, Massachusetts, on July 22, 1630. Distressed by the sickness, scarcity of food, and primitive living conditions of the New England outpost, Bradstreet admitted that her "heart rose" in protest against the "new world and new manners." Although she ostensibly reconciled herself to the Puritan mission—she wrote that she "submitted to it and joined the Church at Boston"—Bradstreet remained ambivalent about the issues of salvation and redemption for most of her life.-bio via Poetry FoundationFor further reading: a picture book about Bradstreet by one of her descendants Get full access to The Daily Poem Podcast at dailypoempod.substack.com/subscribe

Special: The Men Who Wrote Rome

Royally Screwed

Play Episode Listen Later Jan 21, 2024 17:16

On this in-between season break special episode of Royally Screwed, we're talking about three Roman historians whose work I personally use for a lot of my research for Roman episodes of this show: Tacitus, Suetonius, and Cassius Dio. We'll also learn a bit about why we can probably trust what these guys wrote.Subscribe for more episodes as they come.Twitter: @Denim_CreekInstagram: denimcreekproMusic:Intro/Outro: “Life O' the Lavish” - Jules Gaia, “Coffeeshop Stories” - Almost Here, “Smooth Passenger” - White Bones, “Time For Cadillac” - CooloopCopyright 2024, Denim Creek Productions

rome tacitus suetonius cassius dio

Tiberius

In Our Time

Play Episode Listen Later Jan 11, 2024 53:10 Very Popular

Melvyn Bragg and guests discuss the Roman emperor Tiberius. When he was born in 42BC, there was little prospect of him ever becoming Emperor of Rome. Firstly, Rome was still a Republic and there had not yet been any Emperor so that had to change and, secondly, when his stepfather Augustus became Emperor there was no precedent for who should succeed him, if anyone. It somehow fell to Tiberius to develop this Roman imperial project and by some accounts he did this well, while to others his reign was marked by cruelty and paranoia inviting comparison with Nero.WithMatthew Nicholls Senior Tutor at St. John's College, University of OxfordShushma Malik Assistant Professor of Classics and Onassis Classics Fellow at Newnham College at the University of CambridgeAnd Catherine Steel Professor of Classics at the University of GlasgowProducer: Simon TillotsonReading list:Edward Champlin, ‘Tiberius the Wise' (Historia: Zeitschrift für Alte Geschichte, 57.4, 2008)Alison E. Cooley, ‘From the Augustan Principate to the invention of the Age of Augustus' (Journal of Roman Studies 109, 2019)Alison E. Cooley, The Senatus Consultum de Cn. Pisone Patre: text, translation, and commentary (Cambridge University Press, 2023)Eleanor Cowan, ‘Tiberius and Augustus in Tiberian Sources' (Historia: Zeitschrift für Alte Geschichte, 58.4, 2009)Cassius Dio (trans. C. T. Mallan), Roman History: Books 57 and 58: The Reign of Tiberius (Oxford University Press, 2020)Rebecca Edwards, ‘Tacitus, Tiberius and Capri' (Latomus, 70.4, 2011)A. Gibson (ed.), The Julio-Claudian Succession: Reality and Perception of the Augustan Model (Brill, 2012), especially ‘Tiberius and the invention of succession' by C. VoutJosephus (trans. E. Mary Smallwood and G. Williamson), The Jewish War (Penguin Classics, 1981)Barbara Levick, Tiberius the Politician (Routledge, 1999)E. O'Gorman, Tacitus' History of Political Effective Speech: Truth to Power (Bloomsbury, 2019)Velleius Paterculus (trans. J. C. Yardley and Anthony A. Barrett), Roman History: From Romulus and the Foundation of Rome to the Reign of the Emperor Tiberius (Hackett Publishing, 2011)R. Seager, Tiberius (2nd ed., Wiley-Blackwell, 2005)David Shotter, Tiberius Caesar (Routledge, 2005) Suetonius (trans. Robert Graves), The Twelve Caesars (Penguin Classics, 2007)Tacitus (trans. Michael Grant), The Annals of Imperial Rome (Penguin Classics, 2003)

Tiberius

In Our Time: History

Play Episode Listen Later Jan 11, 2024 53:10

Melvyn Bragg and guests discuss the Roman emperor Tiberius. When he was born in 42BC, there was little prospect of him ever becoming Emperor of Rome. Firstly, Rome was still a Republic and there had not yet been any Emperor so that had to change and, secondly, when his stepfather Augustus became Emperor there was no precedent for who should succeed him, if anyone. It somehow fell to Tiberius to develop this Roman imperial project and by some accounts he did this well, while to others his reign was marked by cruelty and paranoia inviting comparison with Nero.WithMatthew Nicholls Senior Tutor at St. John's College, University of OxfordShushma Malik Assistant Professor of Classics and Onassis Classics Fellow at Newnham College at the University of CambridgeAnd Catherine Steel Professor of Classics at the University of GlasgowProducer: Simon TillotsonReading list:Edward Champlin, ‘Tiberius the Wise' (Historia: Zeitschrift für Alte Geschichte, 57.4, 2008)Alison E. Cooley, ‘From the Augustan Principate to the invention of the Age of Augustus' (Journal of Roman Studies 109, 2019)Alison E. Cooley, The Senatus Consultum de Cn. Pisone Patre: text, translation, and commentary (Cambridge University Press, 2023)Eleanor Cowan, ‘Tiberius and Augustus in Tiberian Sources' (Historia: Zeitschrift für Alte Geschichte, 58.4, 2009)Cassius Dio (trans. C. T. Mallan), Roman History: Books 57 and 58: The Reign of Tiberius (Oxford University Press, 2020)Rebecca Edwards, ‘Tacitus, Tiberius and Capri' (Latomus, 70.4, 2011)A. Gibson (ed.), The Julio-Claudian Succession: Reality and Perception of the Augustan Model (Brill, 2012), especially ‘Tiberius and the invention of succession' by C. VoutJosephus (trans. E. Mary Smallwood and G. Williamson), The Jewish War (Penguin Classics, 1981)Barbara Levick, Tiberius the Politician (Routledge, 1999)E. O'Gorman, Tacitus' History of Political Effective Speech: Truth to Power (Bloomsbury, 2019)Velleius Paterculus (trans. J. C. Yardley and Anthony A. Barrett), Roman History: From Romulus and the Foundation of Rome to the Reign of the Emperor Tiberius (Hackett Publishing, 2011)R. Seager, Tiberius (2nd ed., Wiley-Blackwell, 2005)David Shotter, Tiberius Caesar (Routledge, 2005) Suetonius (trans. Robert Graves), The Twelve Caesars (Penguin Classics, 2007)Tacitus (trans. Michael Grant), The Annals of Imperial Rome (Penguin Classics, 2003)

Acts 23:24

Geschiedenis voor herbeginners - gesproken dagblad in virale tijden

Play Episode Listen Later Jan 11, 2024 5:35

Thursday, 11 January 2024 “and provide mounts to set Paul on, and bring him safely to Felix the governor.” Acts 23:24 A more literal translation would be, “And provide beasts, that, having set Paul upon, they might bring safely unto Felix the governor” (CG). In the previous verse, the commander directed that soldiers, horsemen, and spearmen be readied to go to Caesarea at the third hour of the night. Now, his words continue, saying, “And provide beasts.” The word kténos is used. It simply means a beast, as in a beast of burden. It could be a horse, a donkey, or a camel. Being with the Romans, it was probably either a horse or a donkey. Paul would not have to walk the long trek to Caesarea because it next says, “that, having set Paul upon, they might bring safely unto Felix the governor.” Being on an animal and surrounded by almost five hundred soldiers, there would be very little chance any harm would come to him. Once safely out of the local area, many of the soldiers would return to Jerusalem, but those continuing on would guarantee his safe passage and delivery to Felix. As for this governor named Felix, a short description from Adam Clarke will suffice – “This Felix was a freed man of the Emperor Claudius, and brother of Pallas, chief favourite of the emperor. Tacitus calls him Antonius Felix; and gives us to understand that he governed with all the authority of a king, and the baseness and insolence of a quondam slave. ... He had, according to Suetonius, in his life of Claudius, chap. 28, three queens to his wives; that is, he was married thrice, and each time to the daughter or niece of a king. Drusilla, the sister of Agrippa, was his wife at this time; see Acts 24:24. He was an unrighteous governor; a base, mercenary, and bad man: see Acts 24:2.” Life application: Imagine how safe Paul was as he was carried out of Jerusalem on his way to Caesarea. It is certain that no harm would come to him. And more, he had the assurance of the Lord Himself that he would be taken to Rome to testify concerning the risen Christ. With such security, and with such a guarantee from the mouth of the Lord, he would have had no concerns at all as he traveled along the road out of Jerusalem. We all have trials and troubles in this life, some of them are greater than we might be able to bear at the moment. And some of them will lead to our death or the death of those we love. But this is not the end of the story for those who know Jesus. We may have uncertainty about the immediate prospects in our lives but let us be as certain as Paul was that we will make it to our final destination. The Lord has spoken, and the promise is sure – “‘Let not your heart be troubled; you believe in God, believe also in Me. 2 In My Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also. 4 And where I go you know, and the way you know.' 5 Thomas said to Him, ‘Lord, we do not know where You are going, and how can we know the way?' 6 Jesus said to him, ‘I am the way, the truth, and the life. No one comes to the Father except through Me.'” John 14:1-6 This is a promise from Jesus Christ, the risen Lord and the eternal God. Yes, trials and troubles are the hallmark of our walk in this fallen world, but safe passage to the New Jerusalem is guaranteed. Even if the ride getting there is a bit bumpy, we shall arrive safely and be granted an eternal inheritance that will outshine any temporary darkness and difficulty we now face. Be confident in this. O God, we are grateful to You for the assurance we possess because of the wonderful and exalted work of Jesus Christ our Lord. Though our trials are many and this earthly life is often difficult, we are confident that what has been promised shall be delivered. Thank You, O God, for this wonderful surety we can hold onto. Amen.

521 The Deity of Christ from a Greco-Roman Perspective (Sean Finnegan)

Restitutio

Play Episode Listen Later Nov 9, 2023 56:33

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

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Episode 172: Rebellion: Eagles of the Empire with Simon Scarrow

Versus History Podcast

Play Episode Listen Later Nov 9, 2023 22:51

AD.60 and Brittania is in chaos. Boudica has had a taste of victory against the formidable veteransin Camulodunum and she won't stop now. How will Roman heroes Macro and Cato fare againstthe notorious Queen of the Britons?A quick response to the rapidly advancing rebel forces, Governor Suetonius takes command leadinghis army to the besieged Londinium with prefect Cato and a mounted escort in tow.The grim reality of Britannia slipping deeper into chaos and hysteria becomes unmistakable as tribalwarriors continue to swell the ranks of Boudica's forces. Both Cato and Suetonius confront thesobering truth that minimal preparations have been made to confront a full-scale insurrection.Meanwhile, in Londinium, a heart-wrenching revelation unfolds. Centurion Macro is among thosemissing following the Camulodunum massacre. Has Cato's loyal comrade, who has faced countlessbattles, met his ultimate challenge? As disaster looms, Cato readies himself for the next strategicmove. Can he dare to hope that Macro, marked by battle and unflinching courage, has managed toevade these bloodthirsty rebels?In this pivotal military campaign, Cato knows that only one man he trusts stands beside him, and thefate of the Empire in Britannia hangs in the balance.About the author of 'Rebellion': Born in Nigeria and educated in the UK, Scarrow's multicultural background has enriched his storytelling, allowing him to bring historical eras to life with a unique perspective.Simon Scarrow is a Sunday Times No.1 bestselling author who has spent his life travelling the worldand telling stories and he now lives in Mauritius with his wife. His books have sold over 5 millioncopies and include his Eagles of the Empire novels featuring Roman soldiers Macro and Cato, mostrecently DEATH TO THE EMPEROR, THE HONOUR OF ROME, THE EMPEROR'S EXILE and TRAITORS OFROME, as well as DEAD OF NIGHT and BLACKOUT, the first two novels in the Criminal InspectorSchenke thriller series, and many more. 12 of his Eagles of the Empire novels have been SundayTimes bestsellers and REBELLION marks no.22 of Simon's Eagles of the Empire Novels.For terms of use, please visit www.versushistory.com

uk empire eagles nigeria rebellions blackout macro mauritius britons cato britannia boudica dead of night suetonius londinium brittania scarrow simon scarrow camulodunum

87. De Romeinen - deel 3: Hoe bezegelde Caesar het lot van de republiek?

Play Episode Listen Later Oct 23, 2023 76:20

waarin we op Shakespeariaanse wijze volgen hoe een bijzonder ambitieuze Julius Caesar het doek over de republiek doet vallen en zelf een gewisse dood tegemoet gaat. WIJ ZIJN nog altijd: Jonas Goossenaerts (inhoud en vertelstem), Filip Vekemans (montage), Benjamin Goyvaerts (inhoud) en Laurent Poschet (inhoud). Met BIJDRAGEN van: Bjorn Anthierens (koorstem), Ward Bal (Cicero), Tessy Torfs (dramatis personae), Laurens Luyten (Suetonius), Silke De Keyser, Leen De Roover, Els Schols en Valérie Wyns (kritisch nalezen tekst). Wil je ons een FOOI geven? http://fooienpod.com/geschiedenisvoorherbeginners Al schenkt u tien cent of tien euro, het duurt tien seconden met een handige QR-code. MEER WETEN? Onze geraadpleegde en geciteerde bronnen: Beard, M. (2016), SPQR. A History of Ancient Rome. Profile Books. Londen. Dehaen, J. (2023, 7 juni). Hoe de ondergang van de Romeinse Republiek een waarschuwing is voor onze tijd. Knack. https://www.knack.be/nieuws/wereld/hoe-de-ondergang-van-de-romeinse-republiek-een-waarschuwing-is-voor-onze-tijd/ Goldsworthy, A. (2006). Caesar: Life of a Colossus. https://ci.nii.ac.jp/ncid/BA79963803 Le Glay, M., Voisin, J.-L., & Le Bohec, Y. (2009), A history of Rome (4de editie). Wiley-Blackwell. Hoboken. Matyszak, P., Berry J. (2008), Lives of the Romans. Thames & Hudson. Londen. Shakespeariaanse verzen gebaseerd op de vertalingen van C.W. Opzoomer en Tom Kleijn. Suetonius. (2018). Keizers van Rome. Van Julius Caesar tot Domitianus (vert. Daan den Hengst). Athenaeum. Amsterdam.

Ancient Evidence For Jesus

Biblical Archaeology Today w/ Steve Waldron

Play Episode Listen Later Sep 27, 2023 10:24

From Tacitus, Suetonius, Pliny, and Trajan. Thank you for listening! Please leave a 5 star review, share and subscribe!

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9/9/23: Piecing the Puzzle Together

Keys of the Kingdom

Play Episode Listen Later Sep 9, 2023 105:00

Preterism; "Short work"; Kingdom of God is at hand; End of Christianity?; The puzzle; 2 Cor 4; Hidden things of dishonesty; Right reason; Superstitio; Repentance; God's writing upon your heart and mind; Guidance by Holy Spirit; Moses's intent; Abraham's altars of charity; Social safety nets; Congregating to love; Modern church apostasy; Born again; Believing in God; "Put to death"; Living altars; Jehovah-Nissi; 2 Cor 4; False teachers perpetuating false information; Sitting in tens, hundreds and thousands; Early Church examples; Son of God; Public feasts; Suetonius; Nero's rules punishing Christians; Pilate's aqueduct; Rulers burning their countries; Christ's solution; Apology of Justin; Becoming true Christians; What to do today; Bondage of Egypt; 2 Cor 4; Roman republic; American republic; Binding by commonwealth; Strange fire/woman; Prov 7:5; Cities of blood and cauldrons of flesh; Metaphoric zombies; Ps 69:22 = Rom 11:9; Offices of power vs offices of service; Corban of the Pharisees; Robbing Ephesus?; Evidence of your Christianity; Kingdom connections; Ten-family congregations; "commending" ourselves; Christ's appointment of the kingdom; Charity alone; Modern corban; Righteousness of God; Knowing the right way; Living stones; Weaponry; Setting your neighbor free; What The Church should be; Nicolaitans and Balaam; The way of truth; Public religion; vs Pure religion; Do you want to see?; Covetous practices; Col 3:5; Eph 5:5; Born into bondage; Being a doer of the word; 1 Cor 5:10; Hating capitalism; "Deceitfully" (Dolo); Why you're in bondage; Ekklesia; Burning sheep?; Freewill offerings; Your choice; Self-organization in love; Humility; Caesar's offices; Seek His Kingdom and Righteousness.

Episode 19: Tully and the Tyrants

The Teacher of Liberty Podcast

Play Episode Listen Later Aug 31, 2023 96:02

Cicero telling off the tyrants, regardless of their party. Cicero delivered his first Philippic (named after the speeches of Demosthenes against Philip of Macedon) on September 2, 44 B.C. and it was straight SAVAGE! He not only calls out Mark Antony for all his crimes against the people, the republic, and the constitution, but he tells the senators that by doing nothing to stop him they are just as much to blame as he is. Marcus Tullius Cicero. The Founding Fathers quoted Cicero all the time and more often than not they called him Tully (an anglicized) version of his last name, Tullius. This is Cicero speaking with the freedom and fire of a man who knows what he's saying is going to get him killed. He will go down speaking truth to the those who had sworn an oath to defend the constitution. #cicero #tully #marcustulliuscicero #antony #markantony #marcusantonius #ancientrome #romansenate #juliuscaesar #deathofcaesar #triumvirate #ancienthistory #foundingfathers #philippics #firstphilippic #cicerophilippics #plutarch #suetonius #joewolverton #teacherofliberty Some links I mentioned in the podcast: My article on the First Philippic: https://thenewamerican.com/us/culture/history/for-pity-s-sake-what-is-this-voluntary-slavery-cicero-delivers-his-first-philippic/ Plutarch, Life of Antony: http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2008.01.0007 Plutarch, Life of Cicero: https://www.bostonleadershipbuilders.com/plutarch/cicero.htm Suetonius, Life of Julius Caesar: http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0132%3Alife%3Djul.%3Achapter%3D1 Cicero's Philippics: http://www.perseus.tufts.edu/hopper/text?doc=Cic.+Phil.+1

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Evidences: Why God Sent a Son (not a Daughter)

Douglas Jacoby Podcast

Play Episode Listen Later Aug 23, 2023 20:29

For additional notes and resources check out Douglas' website.THE QUESTION: Why did the man Jesus come to earth? Why not a woman: the daughter of God—a female Messiah?JESUS CAME AS A SON NOT BECAUSE:Male is better -- Galatians 3:28 contradicts this.God is only analogically masculine, not sexually masculine. When we pray Our Father, it's not because God is male – since he isn't a sexual being. If this intrigues you, please hear the podcast on The Shack.Random genetics (50/50).LAMENTABLY, WOMEN WERE DISCOUNTED IN THE ANCIENT WORLDChristianity hadn't transformed attitudes towards minorities, the disenfranchised, foreigners, the needy, women--since Christianity did not exist yet. Jesus entered a Jewish world.Would be discounted in Roman eyes:“Only foolish and low individuals, and persons devoid of perception, and slaves, and women, and children, of whom the teachers of the divine word wish to make converts” -- Celsus in Origen, Contra Celsus, 3.49"...Augustus confined women to the back rows even at gladiatorial shows: the only ones exempt from this rule being the Vestal Virgins… No women at all were allowed to witness the athletic contests…" -- Suetonius, Twelve Caesars, Augustus 44.Would be discounted by Judaism:"... happy is he whose children are males, and woe to him whose children are females." -- Talmud Kiddushim 82b"But let not the testimony of women be admitted, on account of the levity and boldness of their sex, not let servants be admitted to give testimony on account of the ignobility of their soul, since it is probable that they may not speak truth, either out of hope of gain, or fear of punishment." -- Josephus Antiquities 4.8.15"Sooner let the words of the Law be burnt than delivered to women." -- Talmud Sotah 19a"Any evidence which a woman [gives] is not valid, also they are not valid [to offer]. This is equivalent to saying that one who is accounted by the rabbis as a robber is qualified to give the same evidence as a woman." -- Talmud Rosh Hashannah 1.8Yet some Talmudic passages are more positive towards women, like Niddah 45 and Ketubot 2.6-7.(Compare to Islamic view: Female legal witness worth half that of a male “because of deficiencies of a woman's mind.” -- Hadith of Bukhari, 3.826) BUT BECAUSE ONLY A MAN COULD FREE BOTH MEN AND WOMENLiberates males from stereotype (and rut) of maleness: "strong, dominating, independent, self-sufficient"Jesus taught Paul the important lesson, that "Christ's power is perfected in weakness" (2 Corinthians 12:9).Jesus taught, and lived out, servant leadership (Mark 10, John 13).Jesus was emotionally vulnerable (e.g. John 11:35).He was connected to others, not a lone wolf.Delayed his ministry till he was in his 30s—as oldest of 8 or more children and head male in a family.Worked with and through others. He knew men need friends, support. Jesus in this way is the paradigmatic male--showing us men how God meant for us to live all along.Doesn't just model it, but walks us through it.Women typically understand this better than men—they're more relational.Probably “macho” isn't the word you'd first apply to Jesus, but in a way he was far more masculine than most men today who are viewed as powerful.It takes strength not to go with the flow (get drunk at a party).Physical fitness – manual labor as stonemason or carpenter; then walking all over Palestine for 3 years!Jesus also showed great emotional strength:It takes strength to forgive (Luke 23).It takes strength to be patient when others repeatedly let you down.It takes strength to receive ugly censure without lashing back, or at least defending yourself.Jesus taught that true greatness doesn't lie in how others serve you, but in how you serve others.We need this message to sound out not only in our communities, in the government, and in the workplace, and evenin the church, where the charismatic alpha-male senior pastor paradigm is dominant!In short, women were expected to be nurturing, caring. One not expected to behave this way—namely, a man—was able to create a more subversively powerful example of love in action.Jesus frees women too, in several ways.He shows that gender doesn't determine worth or rank.Treated women with highest respect – unlike the world.Completely pure in how he viewed women: they were not objects, but subjects.Traditional way of blessing women depended on childbirth – Luke 11:27 – Jesus contradicts this.Discipleship:Luke 10 – called women to spend some time away from daily chores to sit at his feet as disciples. See also Luke 8.John 4 – the Samaritan woman is more the evangelist than the 12 apostles!CONCLUSIONOf course there's more to be said:We haven't even discussed the doctrine of the Trinity – how Jesus Christ was eternally the Son of God. (God couldn't send a "daughter" if he didn't have one.)or the scandal that would have surrounded an itinerant woman preacher gathering disciples…And we've only just begun to work through the implications for the current feminist controversy.I acknowledge the influence of Stanley Grentz's Theology for the Community of God, pp.289-292. For me his work was seminal, and helped me begin to think through this issue.In short, Jesus, in order to accomplish his mission, had to be a man.Not because men are better than women,but because otherwise life-bringing his message would have been:discounteddiluted or obscuredAnd the most effective modeling could only take place—in a patriarchal society—by a man.Hopefully this perspective will prove useful to you in your evangelism, in answering questions from outsiders but also from insiders.

The Long and Awful Reign of Nero (Episode 113)

Relative Disasters

Play Episode Listen Later Aug 14, 2023 38:53

In CE 68, the Roman Emperor Nero died, bringing an end to a dynasty - and relief from his 14-year-long rule, a time of greed, excess, abuse, murder, and (possibly) arson. On this episode, we're discussing the life of the worst of the Julio-Claudian rulers, as well as the Great Fire of Rome, a rat's nest of a family tree, and some of the worst theater ever performed. Sources for this episode include: "Nero, a Life From Beginning To End", by Hourly Histories, 2018 "The New, Nicer Nero", J Levine for Smithsonian Magazine, 2020 "The genderqueer tragedy of Sporus, Roman Emperor Nero's last “empress”", K. Kaye for LGBTQ Nation, 2023 "The Fire of Rome" M. Owen and I. Gildenhard, 2013 "The Life of Nero", Suetonius

fire rome nero awful great fire suetonius lgbtq nation

The Short and Terrible Reign of Caligula (Episode 111)

Relative Disasters

Play Episode Listen Later Jul 31, 2023 44:29

Born in 12 CE, Gaius Cesar Augustus Germanicus - nicknamed 'Caligula' - survived a horrific adolescence to become the third Roman Emperor at just 24 years old. The four years that followed were expensive, scandalous, and full of increasingly violent behavior - but was he really as 'mad' as his earliest biography would have us believe? On this episode, we're discussing dynasties, paranoia, and all those juicy scandals. Sources for this episode include: "Caligula: A Biography" by A. Winterling, 2015 "Caligula: a neuropsychiatric explanation of his madness", J. Charry-Sanchez, et al, for Arquivos de Neuro-Psiquiatria, 2021 "Dinner with Caligula" by C. Baumgarthuber for The New Inquiry, 2016 "The lives of the Caesars", Suetonius, 1913 Loeb translation

dinner terrible loeb caligula caesars roman emperors arquivos new inquiry suetonius

Naming The Gods: Keeping Free From Idols

Life on the West Side

Play Episode Listen Later Jul 23, 2023 41:15

In AD 150, a letter to Diognetus claims that Christians deny the Greek gods, live in poverty, remain faithful in marriage, and welcome persecution. They respond to abuse with love. This is the church before the watching world. Or is it?The sermon today is titled "Naming The Gods." It is the first installment in our series "The Church Before The Watching World." The Scripture reading is from Romans 2:21-22 (ESV). Originally preached at the West Side Church of Christ (Searcy, AR) on July 23, 2023. All lessons fit under one of 5 broad categories: Begin, Discover, Grow, Learn, and Serve. This sermon is filed under SERVE: Announcing the Kingdom.Click here if you would like to watch the sermon or read a transcript.Footnotes (Sources and References Used In Today's Podcast):For Christians as atheists, see Everett Ferguson, Backgrounds of Early Christianity, 2nd ed. (Grand Rapids: Eerdmans, 1993), pp. 556-61.Epistle to Diognetus (New Advent).For the stories of Nero, see Suetonius, Life of Nero.Christopher J. H. Wright, Here Are Your Gods: Faithful Discipleship in Idolatrous Times (Downers Grove: IVP, 2020).Christopher J. H. Wright, “Confronting Idols.” Sermon delivered at the third Lausanne congress on world evangelization, Cape Town, 2010. (My concluding lines either summarize or are inspired by the incredible crescendo of his speech, found between the 15 minute mark and the 20 minute mark).I'd love to connect with you!Watch sermons and find transcripts at nathanguy.com.Follow along each Sunday through YouTube livestream and find a study guide and even kids notes on the sermon notes page.Follow me @nathanpguy (facebook/instagram/twitter)Subscribe to my email newsletter on substack.

Messalina: The most Notorious Woman of the Roman Empire

Intelligence Squared

Play Episode Listen Later Jul 3, 2023 45:09

Messalina was the third wife of the Emperor Claudius and one of the most notorious women of the Roman world. Historians Tacitus and Suetonius wrote that the Empress Messalina was ‘a ruthless and sexually insatiable schemer.' The stories they told about her included nightly visits to a brothel and a twenty-four-hour sex competition with a prostitute. Tales like these have defined the empress's legacy but is her story more complex? Classicist Honor Cargill-Martin joins us to reveal the truth about arguably one of the most slandered and underestimated female figures of ancient history who is the subject of her recent book, Messalina: A Story of Empire, Slander and Adultery. She describes a woman battling to assert her position in the overwhelmingly male world of imperial Roman politics – and succeeding. Intelligent, passionate and ruthless when she needed to be, Cargill-Martin argues that Messalina's story encapsulates the cut-throat political maneuvering and excessive lifestyle of the Roman elite in their heyday. Joining Cargill-Martin in conversation is Dan Jones, one of Britain's best known historians. We'd love to hear your feedback and what you think we should talk about next, who we should have on and what our future debates should be. Send us an email or voice note with your thoughts to podcasts@intelligencesquared.com or Tweet us @intelligence2. And if you'd like to get ad-free access to all Intelligence Squared podcasts, including exclusive bonus content, early access to new episodes and much more, become a supporter of Intelligence Squared today for just £4.99, or the equivalent in your local currency . Just visit intelligencesquared.com/membership to find out more. Learn more about your ad choices. Visit megaphone.fm/adchoices

woman tales empire britain intelligent roman empire adultery notorious slander dan jones suetonius intelligence squared emperor claudius messalina

Today's Catholic Mass Readings Friday, June 30, 2023

Today's Catholic Mass Readings

Play Episode Listen Later Jun 30, 2023 Transcription Available

Full Text of ReadingsFriday of the Twelfth Week in Ordinary Time Lectionary: 375The Saint of the day is First Martyrs of the Church of RomeFirst Martyrs of the Church of Rome's Story There were Christians in Rome within a dozen or so years after the death of Jesus, though they were not the converts of the “Apostle of the Gentiles” (Romans 15:20). Paul had not yet visited them at the time he wrote his great letter in 57-58 A.D. There was a large Jewish population in Rome. Probably as a result of controversy between Jews and Jewish Christians, the Emperor Claudius expelled all Jews from Rome in 49-50 A.D. Suetonius the historian says that the expulsion was due to disturbances in the city “caused by the certain Chrestus” [Christ]. Perhaps many came back after Claudius' death in 54 A.D. Paul's letter was addressed to a Church with members from Jewish and Gentile backgrounds. In July of 64 A.D., more than half of Rome was destroyed by fire. Rumor blamed the tragedy on Nero, who wanted to enlarge his palace. He shifted the blame by accusing the Christians. According to the historian Tacitus, many Christians were put to death because of their “hatred of the human race.” Peter and Paul were probably among the victims. Threatened by an army revolt and condemned to death by the senate, Nero committed suicide in 68 A.D. at the age of 31. Reflection Wherever the Good News of Jesus was preached, it met the same opposition as Jesus did, and many of those who began to follow him shared his suffering and death. But no human force could stop the power of the Spirit unleashed upon the world. The blood of martyrs has always been, and will always be, the seed of Christians. Love the saints? Check out these seven titles on Catholic saints! Saint of the Day, Copyright Franciscan Media

Acts 18:2