Podcasts about Vespasian

A Sermon for the Third Sunday in Lent by the Rev'd Dr. Matthew Colvin In Dante's Inferno, the Italian poet's lurid imagination has created a special circle of hell as a punishment for thieves: because they are sinners who did not distinguish between what was their own and what belonged to someone else, they are punished (in Dante's imagination) by a blurring of the lines distinguishing their own bodies and nature from those of something else: monstrous lizards chase them down as they run in terror, and when they catch up with them, they jump onto them, clasp them with their four legs, and fuse their lizard bodies together with their human bodies, producing a horrific human-lizard hybrid. It is one of the creepiest and most disgusting punishments in the Inferno, and when I read it, my skin crawls. A similar revulsion is evoked by parasites. My fellow American missionaries in the Philippines used to joke, whenever they came back to the United States and got a stomachache, that it was caused by their Philippine parasites becoming unhappy with American food. My wife has seen a pregnant woman cough up a five inch worm, still twitching. I could multiply examples, but you get the point: parasites are uniquely disgusting because they violate our bodies and live inside us against our will. Demon-possession is like this, except that the violation is even more severe: a malevolent and powerful spiritual entity dwelling within a human being, controlling his speech and actions, his mind and body, against his will. This sort of parasitism is subtly implied in an oddity of the language in Luke 11 :14: “And he was casting out a demon, and it was mute.” Who was mute? The gender of “it” is neutered, which matches the word for demon, daimonion. Yet the very next sentence says, “So it was, when the demon had gone out, that the mute spoke.” Do you see how the properties of the demon are the properties of the man it possesses? This should make your skin crawl. It's very evil. The sorts of frightful scenes of violence depicted in the movie The Exorcist are not actually far fetched in comparison with the actions of demon-possessed persons in the Bible: cutting themselves, breaking chains, attacking people and “prevailing against them so that they flee naked and wounded”, speaking with other voices, throwing the possessed person into fire or water. No wonder the Jews wanted to get rid of demons. One of the marks of a great rabbi was that his teachings were authenticated by miracles, including the exorcism of demons. This was a popular piece of Jewish wonder-working. Acts chapter 19 speaks of “vagabond Jewish exorcists”. The historian Josephus tells how such people operated: “I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: He put a ring that had a Foot of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed. And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man.” – Flavius Josephus, Antiquities of the Jews. By contrast with this, Jesus simply commands the unclean spirits, and they come out. There is no struggle; when demons see that Jesus has arrived, rhey normally beg for mercy before he even says anything. And it is interesting to hear the language they use. In Luke 4, “Now in the synagogue there was a man who had a spirit of an unclean demon. And he cried out with a loud voice, saying, “Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are— the Holy One of God!”” (Luke 4:33-34) and again, in Matthew 8: “And suddenly they cried out, saying, “What have we to do with You, Jesus, You Son of God? Have You come here to torment us before the time?”” (Matthew 8:29) Before the time. These demons know that they are doomed (so their wickedness is also deliberate sin against knowledge), and what's more, they know there is a scheduled day in history when they are to be destroyed. What's surprising to them is to discover that that day has suddenly come forward and is upon them already in the person of Jesus. It is very much like the exchange between Martha of Bethany and Jesus when he comes to raise Lazarus in John 11:23: “Your brother will rise again.” “Martha said to Him, “I know that he will rise again in the resurrection at the last day.” Jesus said to her, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live.” The expected future resurrection — that event “at the last day” — turns out to have a human face, and he is here now, in 33 AD. So with the demons: they think that they can continue to possess people until the resurrection and judgment, unaware that in the person of Jesus, the judgment is upon them now. 33 AD. Anno Domini. Jesus, from the moment of his baptism in the Jordan river, began to announce that He was himself the fulfillment of the OT's prophecies of the coming kingdom of God. His healings and driving out demons; his parables and commandments; His baptism and transfiguration — everything spoke of His office as the Messiah, “a savior, who is Christ the Lord”. When John's disciples ask Jesus, “Are you the coming one, or do we wait for another?”, He had no need to plead his own cause and use persuasive arguments to convince them of His messiahship. His answer is “Go and tell John the things that you see and hear: “The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them.” That is to say, His actions already matched the job description that Israel knew from the prophets, especially Isaiah. His vanquishing of demons was a sign with the same meaning as the others: behold, your King. And yet we are told by the fourth gospel that Jesus “came unto His own, and His own did not receive Him.” So we are confronted with the question: Why did they refuse to believe in him? 15 But some of them said, “He casts out demons by Beelzebub, the ruler of the demons.” This is why the ascribing of Jesus' miracles to the devil is unforgiveable — not that it is especially worse in seriousness than, say, blaspheming against the Father, but that it removes the possibility of salvation. If you mistake the fireman for a bad guy, you're not going to let him remove you from a burning house. 16 Others, testing Him, sought from Him a sign from heaven. These people are “testing him” – the same verb used of Satan's temptation of Jesus in the wilderness, and indeed, their request for a “sign from heaven” is a renewal of Satan's suggestions that Jesus should perform a gratuitous miracle to force people to believe in Him. Let's remember that He has just cast out a demon. So they are asking for another miracle to authenticate the first miracle. What end will there be of such doubt? If miracles could compel faith, these people would have believed already. Jesus' reply has three parts. His first response is to point out how illogical it is to imagine that Satan, whose goal is to oppress human beings and subject them to demonic power, would sabotage his own work by freeing anyone from demonic power. His second argument is even more pointed, and to understand its full force we must recognize the echo of the OT and the narrative situation that echo calls up. He asks them, “If I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they will be your judges. But if I cast out demons with the finger of God (ἐν δακτύλῳ θεοῦ), surely the kingdom of God has come upon you.” This is a very direct reference to a prominent Old Testament passage, Exodus 8:17-19. It is near the beginning of the ten plagues. Already Moses has inflicted two plagues on Egypt: he has turned the water to blood, and he has brought forth frogs on the land. Amusingly enough, Pharaoh's magicians did so with their enchantments — with the result that there was even more water turned to blood, and even more slimy frogs hopping around Egypt. Pharaoh's administration kept the Israelites in bondage not only by physical whips and brutal oppression, but also by projecting a spurious aura of competence and knowledge, so that they have a wise ability to control events. We see this in our own day, when the Federal Government has so thoroughly persuaded everyone that it can save us, that when a hurricane strikes a coastal city, there are people who blame the Federal disaster relief agencies and the government for not doing more; when evil people shoot schoolchildren, the government must “do something about it”; and our diets must be dictated to us with a food pyramid based on scientific research; synthetic pharmaceuticals must be prescribed for every ailment according to the wisdom of scientists. These wonder-workers are able to put a man on tbe moon; how, then, can we doubt their wisdom. Do not even imagine that there is another way, or another truth. So it is in Egypt bedore the Exodus. As in our day, so in Egypt there was a “ fascination with wisdom, which, in addition to imitating the great regimes, represented an effort to rationalize reality, that is, to package it in manageable portions”. In our day, this wisdom is technological, statistical, scientific. In ancient Egypt it was priestly and magical. And so, even though it means more water turned to blood, and more frogs on the land, Pharaoh's magicians must by all means show that they can replicate the miracles of Moses. The wizard's duel is crucial to maintaining the supremacy of Pharaoh's regime. He has the best magicians. Anything Moses can do, they can do too. But then, something happens: Aaron stretched out his hand with his rod and struck the dust of the earth, and it became lice on man and beast…Now the magicians so worked with their enchantments to bring forth lice, but they could not. So there were lice on man and beast. Then the magicians said to Pharaoh, “This is the finger of God.” As one writer (W. Brueggemann) comments: “The Egyptian empire could not! The gods of Egypt could not! The scientists of the regime could not! The imperial religion was dead! The politics of oppression had failed! That is the ultimate criticism, that the assured and alleged power of the dominant culture is now shown to be fraudulent. Criticism is not carping and denouncing. It is asserting that false claims to authority and power cannot keep their promises, which they could not in the face of the free God, [the God of Moses]. It is only a matter of time until they are dead on the seashore.” Jesus' words, “The finger of God” call up in his listeners' minds the contest between Moses and the magicians of Pharaoh. Jesus' accusers are failing to recognize that He is in the position of Moses and Aaron. They and their “sons” — that is, their disciples — are in the place of the magicians of Pharaoh. By whom do they cast out demons? Oh, that's right, they don't. They cannot do what Jesus has done, so they are discredited as judges — and this in the Biblical sense of the word (think Samson, Deborah, Barak). They cannot save. By connecting his actions to Moses' miracles in the Exodus, Jesus is implying that He is the agent of a new Exodus; that the time of salvation has come. Those who oppose that salvation and ascribe His work to the devil are in the position of Pharaoh and Pharaoh's magicians: not only are they powerless to do what He does, but they are actually opposing God's salvation. Jesus' deliverance of the mute, demon-possessed man is actually an instance of that basic conflict, and a preliminary step to the ultimate conquest and final defeat of Satan. He compares himself to a violent house-robber who has defeated the strong man guarding the house; and he contrasts that image with the ineffectual efforts of others before him. A friend of mine once had bats and squirrels living in his attic. By careful use of humane traps, he eventually got rid of them, and raccoons moved in. Once that happened, he decided the time for gentleness was past, and he got his .22 and a dog. Just like that, Jesus suggests that the house of Israel has been cleansed of its idolatry, but it is now suffering something far worse: nowhere in the OT do we hear of anyone possessed by a demon. But demons are seemingly lurking everywhere in the gospels. Past cleansings of Israel have been ineffective, like a situation where seven worse demons move into a man who used to have one. Jesus' intention — for those whom he drove demons out of; for his people Israel; and ultimately for the world, is a permanent and effectual pest-removal. But notice the scenario that Jesus describes: When a strong man, fully armed, guards his own palace, his goods are in peace. 22 But when a stronger than he comes upon him and overcomes him, he takes from him all his armor in which he trusted, and divides his spoils. 23 He who is not with Me is against Me, and he who does not gather with Me scatters. This is the prelude to a thorough plundering of all of Satan's dominion over this fallen world. Remember when Satan tempted Jesus? He took him up on a mountain and offered him all the kingdoms of the world if he would bow down and worship him. It is a real estate transaction: that is the significance of taking Jesus up on a mountain and showing him all the kingdoms. God does a similar thing with Abraham, telling him to look at the land of Canaan, “for all the land which you see I give to you and your descendants forever.” (Genesis 13:15) Satan was offering to trade Jesus the kingdoms of the world. Jesus refused, because he does not make bargains with Satan. His intention is to defeat him, and disarm him, and take away his dominion. And the Bible shows us how that happened: “Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years; and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while.” (Revelation 20:1-3) The Gentiles are no longer under the domination of demons. No one is worshipping Thor or Zeus or Baal anymore. And when Satan is released one last time, it is only so that he can be thrown into the lake of fire after he shows how unrepentant he is. So, with the house cleansed, what happens now? God has got rid of the demons, and He intends to dwell in this house Himself. Our gospel lesson closes with Jesus' response to a woman in the crowd who calls his mother blessed: “Blessed is the womb that bore You and the breasts which nursed you!” Mary is certainly blessed. But that blessedness was not merely a matter of giving birth to Jesus. Remember that Mary responded to the angel, “Behold the maidservant of the Lord! Let it be to me according to your word.” Mary, as a symbol of faithful Israel, submits herself to God and to His purposes. The result is that God honors her obedience by coming to dwell within her. So too with us. “Blessed are those who hear the word of God and obey it,” for God dwells with them. Now that raises one last issue. I have a number of different quotations I'm going to share with you concerning the relationship of obedience and bodily resurrection and our individuality. Some of you have read CS Lewis' Screwtape Letters? They are a series of fictitious letters in which Lewis pretends that one demon, a senior demon who has a lot of experience, is writing to a junior demon all kinds advice about how to tempt a man and lead him to Hell. C.S. Lewis said this was the most difficult of all his works to write. There was something oppressive and depressing about channeling an evil voice and writing in this style for so many pages. Well, here's what Uncle Screw tape advises his junior devil Wormword about human beings:what God wants to do with human beings. He says, “But the obedience which the Enemy demands of men is quite a different thing. One must face the fact that all the talk about His love for men, and His service being perfect freedom, is not (as one would gladly believe) mere propaganda, but an appalling truth. He really does want to fill the universe with a lot of loathsome little replicas of Himself--creatures, whose life, on its miniature scale, will be qualitatively like His own, not because He has absorbed them but because their wills freely conform to His. We want cattle who can finally become food; He wants servants who can finally become sons. We want to suck in, He wants to give out. We are empty and would be filled; He is full and flows over. Our war aim is a world in which Our Father Below has drawn all other beings into himself: the Enemy wants a world full of beings united to Him but still distinct.” Still distinct! Remember what was so creepy about that demon possessed man in our gospel reading this morning was that he didn't seem to be himself. And the demon speaks out of him. The demon is mute, and he is mute. He's lost his distinctiveness. It's like that Dante lizard people, fused with the demon. The Roman emperor Marcus Aurelius was a Stoic philosopher, not a Christian. In fact, he was a persecutor of Christians, even though he has a reputation as a wise emperor. We happen to have his private journal Marcus Aurelius' Meditations, everything he was thinking about his spiritual life. Even though he's the wealthiest man in the world, the most powerful man in the world, the emperor of Rome, we can tell from reading what he writes in his meditations. He was terrified of dying. He was not looking forward to it, and he was desperate for any philosophical help that could give him some comfort, some assurance in the face of this terrifying fact of death that seemed inevitable. His solution to the problem was to cling to the hope that his rational soul, his rationality, his sense of reason, was divine. The body, it's going to rot; it's going to disappear. It's going to become collrupt, but the soul, the rational soul, when you die, it's going to be caught up into the divine fire and become one with God. In Stoicism, they thought that the sun is God, the divine fire that everything else that's rational in the universe is a little bit of the divine fire. It's in your soul. And so when your body dies, whoosh! — Up your soul goes and joins God. If I were to take two flames and join them together, there'd be one flame. That's the way they think about it. And so Marcus Aurelius says,  “That's not the person your mother gave birth to. And that divine fire is not part of your body that your mother gest stated and gave birth to. Then he asked his question, the mask slips for a minute and he says, “But what if you're inextricably linked to it through your sense of individuality” — meaning, what if you're really tied to your body by being an individual human being? What if that's what makes you an individual human being is that you have a body that is the center of your consciousness and your agency and you look out of your eyes from your body and you interact with other people and shake hands with them and embrace them and speak to them face to face and see them, and they see you because you have a body and they have a body. And that's what it means for you to be an individual. So if that's what it means for you to be you, is that you have a body, then it's not much comfort to think that your soul is going to be absorbed into the bigger fire of God. Then where are you? There's God, but where are you? So he says, “What if you're inextricably linked to the body through your sense of individuality?” And he he can't answer the question, so he immediately says, “That's not what we're talking about here.” “I don't want to think about that.” It's so scary. It really would feel like standing on the edge of a deep abyss. if when you die, you lose your individuality and you're not you more. Because you'll have body anymore, and you've been absorbed into God. That's not that different from what Screwtape was talking about: the demons would like to absorb you. Marcus Aurelius shies away from the full force of his own pantheism and from the horrible consequences that it has for individuality. Two more quotations. In Job chapter 19, we have those famous words of Job about resurrection. He says, “I know that my Redeemer lives and that the last he will stand upon the earth, and after my skin has been thus destroyed, yet in my flesh I will see God, whom I shall see for myself, and my eyes shall behold him. I, and not another! My heart faints within me.” Job says he's going to see God. Job in his individuality and his identity is going to see God because he's going to have a body and eyeballs that look at him. One last business. On the day of Pentecost, we have some fire, but it isn't individual souls getting absorbed into God. Rather it's tongues of fire coming down from God and resting on individuals who are filled with God's Spirit, and when they are filled, do they lose their individuality? No, they start speaking, respectively, all their different languages that their hearers know from where they grew up. So when God fills us with His spirit, he doesn't rob us of our identity. He doesn't absorb us into himself, but he fills us with himself and makes us more who we are, and that is why the resurrection of the body that we confess in our creed is a great comfort because it assures us that we, each of you individually, who you are when you are raised from the dead, you “and not another” will see God and be in relationship with him. Let's pray. Heavenly Father we thank you that you've given us victory over Satan and his demons, that you have assured us that you have called us to yourself. You have given us your spirit and you desire to dwell within us and make us into a holy temple fit for your dwelling. Help us by faith to cling to Christ in whose service is perfect freedom. We pray in his name. Amen.

Exodus 28 describes the clothing of the priests and of the High priest. The clothing of Aaron and his four sons was, verse 2, for glory and for beauty since they were the LORD's representatives. These garments were skilfully embroidered by Aholiab, whose name means “from the Father's tent”. John Thomas wrote about these clothes one and a half centuries ago saying, that what the High Priest wore on his person spoke of the inwrought character of the Lord Jesus Christ. Verse 4 describes the clothing common to all five men – a white turban; a linen robe; a golden coloured sash; and a coat of linen of checkered work appearance woven throughout with threads of blue, purple, scarlet and gold. The scarlet spoke of his lowly sin prone human condition. The blue talked of him being motivated, as the Father's only begotten Son, by the Word of God which permeated his thinking. The purple, being a mixture of red and blue, represents royalty. The gold was a token of tried and precious faith. The High Priest had two additional items attached to these garments – in the centre of his turban was a golden plate, which carried the engraved inscription, “Holiness to Yahweh” – speaking of the purpose of the High Priest's life. The second item was a golden breastplate with 12 compartments each one containing a rare and precious gemstone. And upon each of the gemstones was an engraving of each of the twelve tribes of Israel. The breastplate covered Aaron's heart. We sing a hymn that says, “the name of all the saints he bares, engraven on his heart”. (see verse 29). These, likewise, were a reminder of the High Priest's role in representing his people when he approached his God. Verses 15-22 tell of the type of stones (compare the picture presented in Revelation 21); and how they were arranged. The breastplate was attached to two golden rings – one on each shoulder – and tied in place by a blue line lace. This blue lace spoke of the heavenly calling. Verse 30 tells us that the Urim and Thummim were placed within the breastplate; presumably in the back of it for the front was filled with glistening gemstones. Urim means “lights” and Thummim (“fires”, or “perfections”). The Urim spoke of the perfection that was to be found in all of these 12 stones together – every member of the ecclesia of God is an essential part. The Thummim were placed in the back of the breastplate. These may have been a white stone, signifying acceptance (see Revelation 2 verses 17,; 3 verse 12); and a black stone for an unfavourable judgment. (As an aside, which doesn't relate to the clothing of the High Priest, the following Is submitted. The lot from the ephod is spoken of in the first book of Samuel several times. In the New Testament decisions by means of the casting of lots is referred to on a few occasions in the Acts of the Apostles – including for the replacement of Judas Iscariot in chapter 1). On the hem, or fringe (Hebrew “wing”, or “extremity”) of Aaron's robe was an embroidery of blue, purple and scarlet. And dangling from the bottom of that garment were alternating golden bells and pomegranates. The pomegranate speaks of the ecclesia: a multitude (of seeds), united in the blood of Christ, by the blood of the Covenant (the red juice) in One (fruit). And the bell of the gospel message, which when heard would tell of the Lord's life and its significance in gaining the victory over sin, saving the world, and having righteousness and eternal life gained by faithful believers. These were there, so the record says of the High Priest, “that he die not”. Later Leviticus tells of the High Priest elect being struck dead by God. Paul in writing to the Romans comments on the significance of the bell (Romans 10 verses14-18). Exodus 40 finishes by repeating that these clothes were “for glory and beauty”. Psalm 83 is once more from Asaph. It describes the battle of Armageddon. The nations named as being confederate against Israel have never before been so many assembled together with one common purpose (verse 4). And in their hatred for Israel it also tells of their antagonism to God. The psalm recounts many memorable and historical victories when the Almighty rose up to defend His people. And He will always do this for He is a God who keeps covenant (Isaiah 54 verses17, Zechariah 2 verse 8). The psalm concludes with the thought that Yahweh will be known and magnified in His triumph. Think how frequently the refrain occurs in Ezekiel, when describing these times, “and they shall know that I am Yahweh”. Psalm 84 is from the sons of Korah and was sung by male voices. It speaks of the writer's longing to dwell in the house of the LORD. The wonderfulness of worshiping in the presence of “the living God” is captured by this Psalm. Verses 3 and 4 tell of the blessing of a humble sparrow, or a swallow, to make a nest (that is home) close to God. Verse 5 likewise tells of the blessings for those in whose heart are the highways to Zion (RSV translation). Such people are pilgrims now. And though trials produce much weeping; these enable them to comfort and console their fellow pilgrims verse 6 tell us. Compare the Apostle Paul's comments in 2 Corinthians 1 verses 3-7. These pilgrims are not destroyed by trials; they in fact make them stronger. The Almighty will hear the prayers of the faithful and be their defence in times of trouble. Verse 10 tells that the sons of Korah separated themselves from the wicked tents of their father (Numbers 16 verses 26-27) and were, consequently rewarded with the privilege and responsibility of being the doorkeepers of the Tabernacle (and in later times, the Temple). God is a fierce sun to destroy the wicked and the protector (shield) of a loving Father to His children. Blessed are all those who put their trust in their Sovereign. Our 13th chapter in Mark tells us of the Olivet prophecy. Jesus, in response to his disciples pointing out to him the magnificence of the temple precinct, tells them all stones of it will be overturned. Peter, James, John and Andrew ask him two questions in verse 4; which he answered in the subsequent verses to 27. Actually, the disciples ask three questions (Matthew 24 verse 3; and Luke in fact tells us two further questions). Verses 5-13 answer the first question and the concluding statement was relevant to that generation, and for all time – the one who endured to the end will be saved. The 14th to the 23rd verses link the prophecies of Daniel 8 and 9 to our Lord's message. They have special reference to the Roman desolation of Jerusalem that would be fulfilled in the overturning of Zion by the emperors Vespasian and his son Titus in AD 70. The following 4 verses relate to the interval from then until Israel's national restoration and identity in 1948. This is outlined in the parable of the fig tree from Vv28-31. An exhortation to watchfulness is from verses 32-37.

This question came via a comment on an earlier podcast. 'Which type of armour did the legions under Caesar and Augustus use? I understand the lorica segmentata was adopted later, but was it used during Octavian's era?  Additionally, I've found references to three types of scuta (shields): the curved oval used by late Republican soldiers, a slightly curved rectangular version, and the iconic rectangular scutum seen in reliefs of Trajan and Aurelius. Could you clarify which types of shields were used during Augustus' later reign and the periods of Germanicus and Vespasian?'   Join us on Patron patreon.com/ancientwarfarepodcast  

On the brink of the destruction of the Temple in Jerusalem, Yohanan ben Zakkai made an astonishing decision.  When faced with an opportunity to ask for anything from the new Roman emperor, Vespasian, rather than choosing to ask him to spare the Temple, Yochanan asked only for permission to start a school and preserve Jewish teachings in Yavneh, south of modern day Tel Aviv.  Rabbi Marc Katz argues that this decision underscores how the Rabbis were the ultimate pragmatists in his new book Yochanan's Gam­ble: Judais­m's Prag­mat­ic Approach to Life. Is Katz right, and how should we consider pragmatism through a modern perspective?

In this special, in between seasons, compilation, we mash together our previous four episodes about the last book of the New Testament. The finest final chapter. The most metal maelstrom of mayhem and madness. The epilogue to end all epilogues. The volume of vengeful violence that is, the Book of Revelation! Volume 1 contains the previously released episodes,Book of Revelation 00 Prologue of the EpilogueBook of Revelation 01 First Chapter of the Final ChapterBook of Revelation 02 Where Satan DwellsBook of Revelation 03 I Will Come In To Him Many apologists, theologians, academics, historians and scholars have pondered the inclusion of this Lovecraftian hallucination in the final draft of the Chri$tian Bible. We will look at the various theories as they come up.  The prologue includes cameo appearances from, The Bible, the Rapture, John of Patmos, Roman Emperors Domitian, Vespasian, Titus, Nero and Caligula. We'll also meet Epaphroditus, Eusebius, Josephus and D.H. Lawrence. Did you know you are blessed just to read it or hear it read? Did you now this book is a cornerstone of conspiracy theories like Flat Earth Theory and the Holy Trinity? Does it allude to the Holy Ghost or the Archangels? What's the deal with John and the number seven? Will we see the saviour coming in the clouds? Will he or won't he have a two edged sword in his mouth? Will he sound like a fart or diarrhoea? Did you know it gives you a description including but not limited to Christ's breasts? And why does John mansplain away his poetic metaphors? I chapter two, John will explain to the church of Ephesus just how much the ultimate creator god of the entire universe is upset about a wife swapping cult of Nicolaitanes. John explains quantum physics to the church in Smyrna and proves once and for all Jesus is Schrodinger's Cat.John doxes Satan's home in Pergamon.And among the church in Thyatira, we finally meet, Jezebel! And she does not disappoint. She repented not!Is this book prophecy of a future still to come?Is this book a coded message of rebellion for the early Chri$tian freedom fighters in their struggle with the Roman Empire?Is this book xenophobic propaganda to stop Hellenising?Who cares? It's got Hell, Armageddon, Antipas, the brazen bull, Zeus, Balaam, Balac, the children of Israel, Canaanites, angels, a talking donkey, fornication, Motorhead, Lemmy, Frankenfurter, Sardis, playstation, Christmas, Philadelphia, David, Cheech, Chong, Cheech and Chong, Billy Graham, Richard Nixon, Ron DeSantis, Disney World, robux, Laodiceans, Donald Trump, Mordor and the Roman Empire  #666 #SketchComedy #Sketch #Comedy #Sketch Comedy #Atheist #Science #History #Atheism #Antitheist #ConspiracyTheory #Conspiracy #Conspiracies #Sceptical #Scepticism #Mythology #Religion #Devil #Satan #Bible #Skeptic #Debunk #SatanIsMySuperhero #Podcast #funny #sketch #skit #comedy #comedyshow #comedyskits #HeavyMetal #weird #RomanEmpire #Rome #AncientRome #Romans #RomanEmperor 

The Roman caesars were the rulers of the Roman Empire, beginning in 27 BC with Julius Caesar's heir Augustus, from whom subsequent caesars took their name, and lasting until around the fall of the Western Empire in 476 AD. The caesars transitioned the Roman Republic to autocratic rule, consolidating vast territories under centralized authority and shaping Western governance, law, and culture. Their reign marked one of history's most influential periods, laying the groundwork for modern empires and enduring legacies in political and architectural innovation.They also left behind some instructive leadership lessons, in both what and what not to do.Here to unpack some of the Roman Empire's most significant caesars as both histories and leadership case studies is Barry Strauss, who is a classicist, professor, military historian, fellow at Stanford's Hoover Institution, and the author of numerous books, including Ten Caesars. Today on the show, Barry shares how Augustus consolidated power by initially cleaning house, a redeeming quality of the otherwise infamous Nero, the strategies Vespasian and Severus used to gain legitimacy as outsiders, why Marcus Aurelius was an insightful philosopher but struggled as an emperor, the emperor under whose rule the empire began its decline, what Constantine understood about the idea that if you want things to stay the same, everything must change, and much more.Resources Related to the PodcastBarry's previous appearance on the AoM podcast: Episode #487 — Leadership Lessons From the 3 Greatest Ancient CommandersBarry's forthcoming book: Jews vs. Rome — Two Centuries of Rebellion Against the World's Mightiest EmpireAoM Podcast #346: The Fall of the Roman RepublicAoM Podcast #969: The Making of a Stoic EmperorConnect With Barry StraussBarry's websiteBarry's faculty pageBarry on LinkedIn

In this mid-season finale, explore the turbulent reign of Emperor Domitian, his ruthless ambition, and the oppressive persecution he unleashed upon early Christians. This episode looks into the history, paranoia, and imperial cult surrounding Domitian and highlights how faithful believers, including the Apostle John, stood firm against his tyranny. , To join The Church History Project Facebook group and engage in more discussion about released episodes and other fascinating nuggets of church history, you can visit the page ⁠⁠⁠⁠⁠⁠⁠⁠here⁠⁠⁠⁠⁠⁠⁠⁠. For other questions and comments, feel free to reach out to Jared at thechurchhistoryproject@gmail.com. For more content, visit the podcast ⁠⁠⁠⁠⁠⁠⁠website ⁠⁠⁠⁠⁠⁠⁠or wherever you find your podcasts. Episode Overview Introduction to Domitian: Background on his rise to power and contrasts with his father, Vespasian, and brother, Titus. Domitian's Reign: His centralization of power, paranoia, and the establishment of emperor worship as a divine ruler. Persecution of Christians: Key incidents, including the exile of John to Patmos and the defiance of Flavia Domitilla. Revelation's Imagery: How Domitian's reign played a role in the apocalyptic visions in the Book of Revelation. Domitian's Death and Legacy: His assassination and the Christian hope that flourished in the aftermath of his reign. Discussion Questions for Small Groups Faith vs. Authority: How do Domitian's demands for worship as “Lord and God” challenge our understanding of allegiance to Christ over worldly powers? Modern Parallels: In what ways does today's culture tempt us to compromise our faith? How can we stand firm as early Christians did? Spiritual Resilience: The Apostle John remained faithful during exile. How can his example inspire us to maintain hope and faith during personal trials? Allegiance to Christ: How can we practically declare, “Jesus is Lord,” in a society that often demands our loyalty to other “idols” like success, comfort, or approval?

Special links! The interview on "Two Creations One Creator" is found on Spotify at the following link: https://open.spotify.com/episode/6fBBumuP8DngBzRCBp8cXT On to the episode!Rome! City? Empire? Church? Why, yes. This episode deals with all three. Join in for an overview of the significant moments of Rome in the first century for church history. Title: Rome of the First Century Date: 0 - AD 100 Place: The City of Rome, the Province of Judea Key Figures and Events: Nero, Vespasian, Domitian, Clement, Peter, and Paul. Contact: churchhistoryandtheology@proton.me Want to Support the Show? If you'd like to help cover hosting costs, development, and general support of the show, you can do so here: https://www.buymeacoffee.com/churchhistory License: Church History and Theology is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License. For full license details, please visit https://creativecommons.org/licenses/by-nc/4.0/ Under this license, you are free to download, copy, share, remix, and translate episodes. You must credit Church History and Theology, link to the license, and indicate if changes were made. These materials may not be used for commercial purposes.

Special links! The interview on "Two Creations One Creator" is found on Spotify at the following link: https://open.spotify.com/episode/6fBBumuP8DngBzRCBp8cXT On to the episode!Rome! City? Empire? Church? Why, yes. This episode deals with all three. Join in for an overview of the significant moments of Rome in the first century for church history. Title: Rome of the First Century Date: 0 - AD 100 Place: The City of Rome, the Province of Judea Key Figures and Events: Nero, Vespasian, Domitian, Clement, Peter, and Paul. Contact: churchhistoryandtheology@proton.me Want to Support the Show? If you'd like to help cover hosting costs, development, and general support of the show, you can do so here: https://www.buymeacoffee.com/churchhistory License: Church History and Theology is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License. For full license details, please visit https://creativecommons.org/licenses/by-nc/4.0/ Under this license, you are free to download, copy, share, remix, and translate episodes. You must credit Church History and Theology, link to the license, and indicate if changes were made. These materials may not be used for commercial purposes.

Paul Harvey - Vespasian 

Join us in this special episode of The Writing Corner with Authors Alcove as we dive into the world of crime thrillers with Vespasian Phantom, the talented author behind "Unseen Cases of Detective Winston." Despite her youth, Vespasian's writing captivates with its depth, emotion, and thrilling narratives that leave readers on the edge of their seats. In this episode, Vespasian shares the inspiration behind her debut novel and what readers can expect from this gripping tale of mystery and intrigue. We'll explore her creative process for tackling daunting first drafts and maintaining suspense throughout her stories. From navigating the editing phase to overcoming unexpected publishing challenges, Vespasian provides invaluable insights and practical advice for aspiring writers. Discover how Vespasian's TikTok presence has connected her with a global community of writers and learn about her upcoming projects that promise to further enrich the literary landscape. Whether you're an aspiring writer looking for inspiration or a crime thriller enthusiast eager to unravel the secrets behind Detective Winston's cases, this episode promises to be a must-listen. Join host Agnes Wolfe and special guest Vespasian Phantom for an engaging discussion that delves into the art of storytelling and the journey to becoming a published author. ------------------------------------ SHOW ME LOVE OVER AT PATREON -  https://patreon.com/authorsalcovepodcast?utm_medium=unknown&utm_source=join_link&utm_campaign=creatorshare_creator&utm_content=copyLink BUY THE WRITING PROGRAM SCRIVENER - $60! Scrivener won't tell you how to write—it simply provides everything you need to start writing and keep writing. It is by far my personal favorite writing app! https://www.literatureandlatte.com/scrivener-affiliate.html?fpr=angela46 BECOME A PROOFREADER/EDITOR! Guaranteed work as a proofreader/editor, if you pass the exam with an 80% or higher!!: https://give.knowadays.com/6DcL9W ------------------------------------ Links discussed in show:  Her Website: www.vespasianphantom.wordpress.com Book Link: https://a.co/d/aD3g61H If you are interested in being a guest on my episode, you may fill out the form on my website: http://authorsalcove.com/be-a-guest You can also follow me on:   Facebook: http://facebook.com/authorsalcove Instagram: https://www.instagram.com/authorsalcovepodcast/ Linked In: https://www.linkedin.com/in/agnes-wolfe-20bb47288/ Spotify: https://open.spotify.com/show/2EQYPBl1LtZh08qCdIRHTy?si=aa56d7a9565a49fa YouTube:  https://www.youtube.com/channel/UCWVCbL470bDCgeg23kziYAg (Possible Affiliate Links) 

This interview between John Pinna and Joseph Atwill revolves around Atwill's controversial thesis from his book Caesar's Messiah (https://a.co/d/5uLF2iY), which posits that the Gospels were a Roman invention designed to quell Jewish messianic rebellions during the first century. Atwill argues that the Flavian emperors, particularly Vespasian and his son Titus, fabricated the figure of Jesus as a peaceful, pro-Roman messiah to counter the militant zealots. The conversation explores how the Gospels may have been written with a political agenda, portraying Jesus as a pacifistic figure to discourage rebellion. They also discuss the possible vanity and propaganda motives behind the Flavian dynasty's role in shaping early Christianity. The broader themes include the relationship between religion and power, historical revisionism, and the manipulation of faith for political control. Caesar's Messiah: The Roman Conspiracy to Invent Jesus https://a.co/d/5uLF2iY

The podcast is now about Classics and Patrick Wyman (Tides of History) has joined the team, alongside longtime hosts Milo Edwards and Phoebe Roy.  To start with they're discussing the new Amazon series about Vespasian, it's not good. The Patreon will continue as before, new bonus episodes from next week here: https://www.patreon.com/mastersofpod/ You can also check out Season 2 of the Romecast, available to download for $15 here: https://www.patreon.com/romecast/collections

Those About to Die: Episode 3 "Death's Door" Kwame and Viggo bond over their ill-fated futures; the Gold Faction puts on a lavish display at the inaugural chariot races; Queen Berenice tries to convince Titus of his brother's treacherous plans to claim the throne; Vespasian chooses his heir. Feedback : blackgirlcouch@gmail.com  (audio/written) Twitter: BlackGirl_Couch   Tumblr: slowlandrogynousmiracle

A @Christadelphians Video: Description: The message of Christ was focused on converting people back to God's ways. Problems in the Roman Empire increased. Violence increased and Jews revolted, inciting the Roman army to take action. Historical records of the time are referenced. The Lord's prophecy had warned of the coming fall of Jerusalem. ****************************************************************************** This video was produced by the ChristadelphianVideo.org project, arranged and supported by the Christadelphian community worldwide. You can follow us online at.. #1 Our Main site... https://cdvideo.org #2 Our podcast on Podbean... https://cdvideo.org/podcast #3 Our podcast on Apple...https://cdvideo.org/podcast-apple #4 Our podcast on Anchor...https://cdvideo.org/truth-talk #5 Our facebook...https://facebook.com/OpenBibles #6 Our Whats App... http://cdvideo.org/WhatsApp #7 Our Instagram... http://cdvideo.org/Instagram #8 Our twitter... http://cdvideo.org/twitter #9 Our YouTube Channel... http://cdvideo.org/youtube #10 Our Audio site Scripturescribe.com... https://cdvideo.org/mp3 Watch/read / Listen to other thoughts for the day on our site here https://christadelphianvideo.org/tftd/ __________________________________________________________________________ CHRISTADELPHIANVIDEO.ORG, a worldwide collaboration by Christadelphians to help promote the understanding of God's Word to those who are seeking the Truth about the Human condition and God's plan and Purpose with the Earth and Mankind upon it. #Christadelphianvideo #christadelphianstalk #Christadelphians #bibletruthfeed #openbible #Gospeltruth #gospel #Christadelphian #bibletruthfeed #podcast 'Christadelphians ****************************************************************************** CHAPTERS By Joanna Evans 00:00 – Intro 00:17 – The Day of Vengeance 02:13 – The Record of Flavius Josephus 03:23 – Causes of War 05:00 – Death of James 05:53 – Completion of the Temple in Jerusalem 06:26 – Gessius Florus' Campaign against the Jews 07:01 – Jewish Rebellion of AD66 09:58 – Cestius Gallus' Attack on Jewish Rebells 11:51 – The Warning of Cestius Gallus' Withdrawal from Jerusalem 13:17 – Jews Flee Jerusalem 14:22 – Jews Victory Over Cestiuss Gallus' Roman Army 15:20 – Jews Victory Over Seleucid Army 16:27 – Appointment of Vespasian 17:39 – Vespasian's Galilean Campaign 18:32 – Josephus and Vespasian 19:39 – Vespasian's Judean Campaign 20:34 – Vespasian's Delayed Attack on Jerusalem 22:26 – Jerusalem's Period of Complete Isolation 24:10 – Vespasian's Capture of Judea 25:07 – The Year of Four Emperors 26:23 – Lessons for Us Related to: The Jewish Revolt https://youtu.be/b6xNYc6-EeQA @Christadelphians Video: Description: The message of Christ was focused on converting people back to God's ways. Problems in the Roman Empire increased. Violence increased and Jews revolted, inciting the Roman army to take action. Historical records of the time are referenced. The Lord's prophecy had warned of the coming fall of Jerusalem. ****************************************************************************** This video was produced by the ChristadelphianVideo.org project, arranged and supported by the Christadelphian community worldwide. You can follow us online at.. #1 Our Main site... https://cdvideo.org #2 Our podcast on Podbean... https://cdvideo.org/podcast #3 Our podcast on Apple...https://cdvideo.org/podcast-apple #4 Our podcast on Anchor...https://cdvideo.org/truth-talk #5 Our facebook...https://facebook.com/OpenBibles #6 Our Whats App... http://cdvideo.org/WhatsApp #7 Our Instagram... http://cdvideo.org/Instagram #8 Our twitter... http://cdvideo.org/twitter #9 Our YouTube Channel... http://cdvideo.org/youtube #10 Our Audio site Scripturescribe.com... https://cdvideo.org/mp3 Watch/read / Listen to other thoughts for the day on our site here https://christadelphianvideo.org/tftd/ __________________________________________________________________________ CHRISTADELPHIANVIDEO.ORG, a worldwide collaboration by Christadelphians to help promote the understanding of God's Word to those who are seeking the Truth about the Human condition and God's plan and Purpose with the Earth and Mankind upon it. #Christadelphianvideo #christadelphianstalk #Christadelphians #bibletruthfeed #openbible #Gospeltruth #gospel #Christadelphian #bibletruthfeed #podcast 'Christadelphians ****************************************************************************** CHAPTERS By Joanna Evans 00:00 – Intro 00:17 – The Day of Vengeance 02:13 – The Record of Flavius Josephus 03:23 – Causes of War 05:00 – Death of James 05:53 – Completion of the Temple in Jerusalem 06:26 – Gessius Florus' Campaign against the Jews 07:01 – Jewish Rebellion of AD66 09:58 – Cestius Gallus' Attack on Jewish Rebells 11:51 – The Warning of Cestius Gallus' Withdrawal from Jerusalem 13:17 – Jews Flee Jerusalem 14:22 – Jews Victory Over Cestiuss Gallus' Roman Army 15:20 – Jews Victory Over Seleucid Army 16:27 – Appointment of Vespasian 17:39 – Vespasian's Galilean Campaign 18:32 – Josephus and Vespasian 19:39 – Vespasian's Judean Campaign 20:34 – Vespasian's Delayed Attack on Jerusalem 22:26 – Jerusalem's Period of Complete Isolation 24:10 – Vespasian's Capture of Judea 25:07 – The Year of Four Emperors 26:23 – Lessons for Us Related to: The Jewish Revolt https://youtu.be/b6xNYc6-EeQ

The year AD 69 found the Roman empire in a state of chaos. Three emperors had come and gone. Civil war reigned supreme. Rome's enemies smelled blood. Enter Vespasian. In the latest instalment of our 'life of the week' series, Guy de la Bédoyère tells Spencer Mizen about an outsider emperor, who helped conquer Britain, crushed the Jewish Revolt and returned peace and prosperity to an empire on the brink. The HistoryExtra podcast is produced by the team behind BBC History Magazine. Learn more about your ad choices. Visit podcastchoices.com/adchoices

How were the Pre-Roman peoples of the Iberian Peninsula changed by Roman rule? In episode 8 you will learn everything about the Romanization of Hispania and the political history of Roman Hispania from 19 BC to 235 AD. SUPPORT NEW HISTORY OF SPAIN: Patreon: https://patreon.com/newhistoryspain  Ko-Fi: https://ko-fi.com/newhistoryspain  PayPal: https://paypal.me/lahistoriaespana  Bitcoin donation: bc1q64qs58s5c5kp5amhw5hn7vp9fvtekeq96sf4au Ethereum donation: 0xE3C423625953eCDAA8e57D34f5Ce027dd1902374 Join the DISCORD: https://discord.gg/jUvtdRKxUC  Or follow the show for updates on Twitter/X: https://x.com/newhistoryspain  OTHER SERVICES: My English to Spanish translation service: https://www.fiverr.com/s/Ke8yP4b  Join my course to learn how to use AI in your academic research and writing: https://www.udemy.com/course/ai-for-scholars/?referralCode=22121D97D0B1CECE5ECC YOUTUBE CHANNEL: https://www.youtube.com/@newhistoryspain Apple Podcasts:  https://podcasts.apple.com/us/podcast/new-history-of-spain/id1749528700 Spotify: https://open.spotify.com/show/7hstfgSYFfFPXhjps08IYi  TIMESTAMPS: 00:00 Hook 00:24 The Principate, the Political Regime of the Early Roman Empire 03:58 What is Romanization? 09:05 Consequences of Romanization 14:14 Causes of Romanization 21:58 Vespasian's Edict of Latin Rights 24:39 Trajan and Hadrian, the Roman Emperors from Hispania 27:51 The Roman Empire on the Defensive 31:51 The Verdict: The Unexceptional Romanization 32:56 Outro

Talk 39 Mark 13:1-23 Jesus prophesies the destruction of the temple Welcome to Talk 39 in our series on Mark's gospel. Today we're looking at chapter 13:1-23 where Jesus prophesies the destruction of the temple. We'll deal with verses 24-37 next time. This is a difficult chapter, not least because of the strong convictions some Christians hold about it, but my intention is not to make dogmatic assertions about how it should be interpreted, but to point out some of the problems of interpreting it and to see what key lessons we can learn from it for ourselves today.   As we shall see, despite the NIV heading, Signs of the End of the Age, much of this chapter is not about the second coming of Christ, but about what Christians should do leading up to the destruction of the temple in AD70. That is not to say that none of the chapter relates to the second coming, but I want to confess at the outset my own personal scepticism about using passages like this to try to predict when the Lord may return. This is based on three things:   Firstly, the Lord himself said in verse 32:   No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father.   Secondly, he also said in Acts 1:7, just before he ascended into Heaven:   It is not for you to know the times or dates the Father has set by his own authority. Jesus told his disciples not to be concerned with such things but to get on with the task of world evangelisation.   And thirdly, my scepticism is based on the fact that so many attempts to calculate the timing of his coming have proved wrong. It's not only the Jehovah's Witnesses who have made predictions which they have been compelled to recalculate, but sincere Christians like William Miller, a Baptist farmer, who, based on his understanding of Daniel's prophecy, was convinced that Jesus would return on a particular day in 1842 and then readjusted his calculations to the same day in 1843. He later admitted that he was wrong but said that, if he had his time all over again, he would still have arrived at the same conclusion!   And even in my own lifetime I have seen Christians making radical changes to their lifestyle,  based on events taking place in and around Israel, as those of you who may remember the Six Day War may remember. But, having expressed my scepticism, let me now make it clear that I certainly do believe in the return of the Lord Jesus! In Acts 1, immediately after Jesus had told the disciples that it was not for them to know the timing of his coming, we read in verses 9-11:   After he said this, he was taken up before their very eyes, and a cloud hid him from their sight. 10 They were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them. 11 "Men of Galilee," they said, "why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven."   His return will be personal, physical, and visible. Of this we can be certain. But it's not for us to know when. So, with all this in mind let's now make a start on our passage in Mark 13. We'll begin by considering two difficulties that make this chapter particularly hard to interpret, before looking at the historical context in which it is set.   Interpreting the passage The first problem arises from the two questions the disciples ask Jesus in the opening verses.     1 As he was leaving the temple, one of his disciples said to him, "Look, Teacher! What massive stones! What magnificent buildings!" 2 "Do you see all these great buildings?" replied Jesus. "Not one stone here will be left on another; every one will be thrown down." 3 As Jesus was sitting on the Mount of Olives opposite the temple, Peter, James, John and Andrew asked him privately, 4 "Tell us, when will these things happen? And what will be the sign that they are all about to be fulfilled?"   So, in verse 1, one of them draws Jesus' attention to the size and beauty of the temple, to which Jesus replies in verse 2:   Do you see all these great buildings? Not one stone here will be left on another; every one will be thrown down."   Then Peter, James, John and Andrew ask him privately,   When will these things happen? And what will be the sign that they are all about to be fulfilled? (v4).   So, Jesus predicts the destruction of the temple and the disciples ask him when it's going to happen and what sign there will be. Notice that here there is no reference to the second coming of Jesus. However, it's clear from Matthew's account that his disciples clearly connected very closely the destruction of the temple with the return of the Lord, because they ask him they ask him: When will this happen, and what will be the sign of your coming and of the end of the age? (Matthew 24:3).   So, in his reply, Jesus is answering two questions, which in the disciples' minds are closely related, one about the destruction of the temple and the other about the second coming. But when we try to interpret the passage, it's not always clear which parts of Jesus' answer relate to which of these two questions. What does seem clear is that much of Jesus' answer related to the destruction of the temple and not to the second coming. How much, if any, refers to the second coming is a matter of debate. But more of that later.   The second difficulty that arises when we seek to interpret the chapter is deciding which parts are to be taken literally and which are to be taken symbolically. Although much of the passage is, in my view, clearly to be understood literally – for example it's hard to see how let those who are in Judea flee to the mountains (v14) can be interpreted symbolically – some verses must surely be intended to be understood symbolically or metaphorically.   For example, as we shall see next time, the stars will fall from the sky (v25) can hardly be taken literally any more than the moon will be turned into blood in Acts 2:20. Such expressions need to be understood as symbolizing cataclysmic events the like of which have never been seen before. But how can we decide which way to understand any given verse? Literally or symbolically? Part of the answer at least lies in the historical context in which the passage is set.   We began by saying that what Jesus says in this chapter is in answer to questions about the destruction of the temple, which the disciples associated with the return of the Lord. To me much, if not all, of Jesus' answer relates to the destruction of the temple, indeed, of Jerusalem itself. So what do we know from history about this?   The historical context It all began in a single year when in AD 69 four Roman emperors succeeded one another, each time with violence, murder and civil war. In AD 70 Titus, the adopted son of Vespasian, the last of these emperors, entered Jerusalem, burnt the temple, destroyed the city and crucified thousands of Jews. The Jewish historian Josephus tells us how, during the siege of Jerusalem, people were starving and ate their own babies to stay alive, how they fought each other for scraps of dirty food, and how more Jews were killed by other Jews than by the invading Romans. If you want to learn more about this, just google AD70 Siege of Jerusalem.   Examining verses 5-23 Bearing in mind, then, the horrific events that would take place in AD 70, let's now attempt to solve the riddle of which verses refer to the destruction of Jerusalem and which, if any, refer to the second coming. We'll begin with verses 5-23 which, it seems to me, refer mainly  to the years  leading up to and shortly after the time of the destruction of Jerusalem, although some may possibly have a wider significance. I say this because of the immediate context. Jesus has predicted the destruction of the temple and is now replying to the disciples' question in verse 4: When will these things happen? And what will be the sign that they are all about to be fulfilled? (i.e. the destruction of the temple).   Jesus' answer in verses 5-23 contains warnings about what was shortly to happen and instructions on what they should do which can be summarised as follows: ·      Watch out for deceivers (vv. 5-6, 21-22) ·      Don't be surprised by international turmoil and natural disasters (vv. 7-8) ·      Expect to be persecuted (vv. 9-14) ·      Take appropriate action when the time comes near (vv. 16-23). Watch out for deceivers (vv. 5-6, 21-22) 5 Jesus said to them: "Watch out that no one deceives you. 6 Many will come in my name, claiming, 'I am he,' and will deceive many.   21 At that time if anyone says to you, 'Look, here is the Christ!' or, 'Look, there he is!' do not believe it. 22 For false Christs and false prophets will appear and perform signs and miracles to deceive the elect – if that were possible.   Of course, the verses could refer to any time in church history including the period leading up to the Lord's return, but, bearing in mind the context in which they are set, it seems that Jesus' primary intention was to warn his disciples about what would happen in their own lifetime.   Don't be surprised by international turmoil and natural disasters (vv. 7-8) 7 When you hear of wars and rumours of wars, do not be alarmed. Such things must happen, but the end is still to come. 8 Nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places, and famines. These are the beginning of birth pains.   It's easy to assume, as many have, that these things are to be taken as signs of Jesus' near return, but again the context suggests otherwise. In fact all these things have been happening throughout church history, and are certainly very evident right now, but Jesus does not say the end is near. He says the end is still to come. And as we shall see next time, at the end of the chapter Jesus says you do not know. We won't know when he is coming, and that's precisely why we need to be ready!   Expect to be persecuted (vv. 9-14) 9 "You must be on your guard. You will be handed over to the local councils and flogged in the synagogues. On account of me you will stand before governors and kings as witnesses to them. 10 And the gospel must first be preached to all nations. 11 Whenever you are arrested and brought to trial, do not worry beforehand about what to say. Just say whatever is given you at the time, for it is not you speaking, but the Holy Spirit. 12 "Brother will betray brother to death, and a father his child. Children will rebel against their parents and have them put to death. 13 All men will hate you because of me, but he who stands firm to the end will be saved. 14 "When you see 'the abomination that causes desolation' standing where it does not belong – let the reader understand – then let those who are in Judea flee to the mountains.   Again, all these things could be said of almost any period in church history. They were certainly relevant during the lifetime of the disciples and no doubt will be right up until the time of the Lord's return, so there is no need to see them as exclusively relevant to the second coming. But there are two things in this passage I feel I need to make special comment on, as in people's thinking they are usually associated with and seen as signs of the second coming.   The first is in verse 10, where Jesus says, The gospel must first be preached to all nations. The Greek word for first is proton. This can mean either first in time or first in importance, or both. The immediate context in Mark, where Jesus is talking about his disciples being persecuted as they witness for him, suggests to me that he is stressing the importance of preaching the gospel whatever happens.   And, of course, this is applicable throughout the church age and is something Jesus emphasises in Acts 1:6-8. This is so important that the end will not come until the gospel is preached in the whole world as a testimony to all nations (Matthew 24:14). So this verse does have a very real application to the second coming, but Jesus is stressing the importance of worldwide evangelisation rather than seeing it as a sign of his coming!   The second is in verse 14 where Jesus says: When you see 'the abomination that causes desolation' standing where it does not belong – let the reader understand – then let those who are in Judea flee to the mountains.   So what is this abomination that causes desolation? It was first prophesied in Daniel 9:27 and is believed by some to have been fulfilled in 168 BC when Antiochus Epiphanes sacrificed a pig to Zeus on the temple altar. However, since this took place before the coming of Jesus, it cannot be what he was referring to which was yet future.   Bearing in mind the context it's far more likely that Jesus was referring to what happened in AD70 when the Roman general Titus placed an idol on the site of the burnt-out temple just a few years after the destruction of Jerusalem. That, of course, does not rule out the possibility of another fulfilment in the future, but in my view the Bible is by no means clear about this, and it would be unwise to be dogmatic.   Take appropriate action when the time comes near (vv. 15-23). 15 Let no one on the roof of his house go down or enter the house to take anything out. 16 Let no one in the field go back to get his cloak. 17 How dreadful it will be in those days for pregnant women and nursing mothers! 18 Pray that this will not take place in winter, 19 because those will be days of distress unequaled from the beginning, when God created the world, until now – and never to be equaled again. 20 If the Lord had not cut short those days, no one would survive. But for the sake of the elect, whom he has chosen, he has shortened them. 21 At that time if anyone says to you, 'Look, here is the Christ!' or, 'Look, there he is!' do not believe it. 22 For false Christs and false prophets will appear and perform signs and miracles to deceive the elect – if that were possible. 23 So be on your guard; I have told you everything ahead of time.   At the time of the destruction of Jerusalem the danger was imminent. Jesus' instructions are specifically related to that situation. The basic message is, Get out quick! Don't let anything delay you! You will never have seen anything like it! Things are going to be terrible! Don't let anyone deceive you or distract you! But now it's time for me to summarise my understanding of how these verses apply to us today: 1)     Because these verses apply initially to the period before AD70, they contain some specific instructions (e.g. vv. 15-18) that relate only to that period. 2)     However, since what the disciples were about to experience then were only the beginning of birth pains (v. 8), it follows that similar things would continue to happen throughout the whole church age and that, with the exception of the specific instructions I have just referred to, the broad principles of what Jesus was teaching continue to be relevant to us today. 3)     Because what Jesus is teaching here has been relevant throughout church history, there is no need to see the whole passage as relating directly to the second coming. 4)     The parts that do appear to have a bearing on it must not be interpreted as signs, something which Jesus makes clear in the closing verses of the chapter, as we shall see next time.

On this episode, host Dana Schwartz (Noble Blood) talks with the cast and creators of the Peacock Original Series Those About To Die about bringing ancient rome to life. Names like Vespasian, Titus and Domitian are instantly recognizable, locations like the Circus Maximus and the Colosseum loom and the gritty underbelly of Roman society feels familiar…and also alien, all at the same time. With that history in mind, it felt important for this first episode of Rise or Die to zero in on the historical inspiration for the series. Why was 79 CE the perfect year to set Those About To Die in? To find out, we spoke to series director and executive producer, Roland Emmerich (Independence Day, The Patriot) about what drew him to this specific chapter of Roman history. We also talk with series production designer Johannes Mueke, and actors Iwan Rheon and Sara Martins. Stream Those About To Die after the episode, only on Peacock.

The Emperor Vespasian began construction of the Colosseum and it was completed by his son, Titus. Vespasian is played by Anthony Hopkins in the new show, Those About to Die, and Justin Pollard, historical consultant, joins to discuss gladiators, charioteers and the Circus Maximus under the Flavian Dynasty. Those About to Die hits Prime on the 19th July. Justin Pollard Links Charge! The Interesting Bits of Military History Justin on X Aspects of History Aspects of History Magazine Subscription, only £9.99 / $9.99 Ollie on X Check out Badlands Ranch: badlandsranch.com/AOH Learn more about your ad choices. Visit megaphone.fm/adchoices

Nebukadnezar, Kyros, Vespasian, Zionismus. Matthias von Hellfeld erzählt. Auch hörenswert: Kyros II Die passende Ausgabe “Eine Stunde History” läuft am 1. Juli 2024 auf DLFnova.

Der römische Kaiser Vespasian (gestorben am 23. oder 24.6.79 n.Chr.) ist überzeugt: "Geld stinkt nicht – selbst wenn es aus Urin stammt." So erhebt er kurzerhand eine Pinkelsteuer, um den Aufbau des zerstörten Roms voranzutreiben. Von Marko Rösseler.

An honored Roman commander in Tripoli of Phoenicia, he was described as being 'of great physical stature, powerful, strong and bold in battle'. When it was learned that he was a Christian and had given grain to the poor from the imperial storehouse, the governor Hadrian, a great persecutor of Christians, sent Hypatius, a military commander, and Theodoulus, a soldier, along with some others to arrest him. On the way Hypatius fell gravely ill with a fever, and the company had to delay its mission. One night an angel of the Lord appeared to Hypatius and said, 'If you desire to be healed, you and your soldiers must cry to heaven three times: "O God of Leontius, help me!"'. Hypatius told his comrades of his vision, and when they all cried out as instructed Hypatius was instantly healed. Hypatius and Theodoulos then went on ahead of the other soldiers and found Leontius. Leontius received them hospitably and offered them refreshment. As they rested in his house, he proclaimed his faith in Christ and their hearts began to burn within them. While Leontius was still speaking, a bright cloud descended upon the two soldiers and shed dew on them while Leontius said 'In the name of the All-holy Trinity: Father, Son and Holy Spirit.' Thus were they baptized by the Holy Spirit Himself.   When the cruel Hadrian discovered this, he had the two soldiers beaten fiercely, then beheaded; he then subjected Leontius to the cruelest tortures, under which he finally died, unwavering in his faith. This was during the reign of Vespasian.

“Helvidius Priscus saw this, too, and acted on the insight.When Vespasian told him not to attend a meeting of the Senate, he replied, ‘You have the power to disqualify me as a senator, but as long as I am one, I'm obliged to attend meetings.'‘All right, then, attend the meeting,' says Vespasian, ‘but don't say anything.' ‘Don't ask me for my opinion and I'll keep quiet.'‘But I'm bound to ask you.' ‘And I'm bound to say what seems right.'‘But if you speak, I'll have you killed.' ‘Did I ever tell you that I was immortal? You do your job and I'll do mine. Yours is to put me to death and mine to die fearlessly. Yours is to send me into exile and mine to leave without grieving.'” (Discourses, 1.2.19)Figs in Winter: New Stoicism and Beyond is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit figsinwinter.substack.com/subscribe

Saturday, 2 March 2024   And after some days King Agrippa and Bernice came to Caesarea to greet Festus. Acts 25:13   A more literal rendering is, “And some days having passed, Agrippa the king and Bernice came down to Caesarea, having saluted Festus” (CG).   In the previous verse, Paul was told that because he had appealed to Caesar, to Caesar he would go. Now, the narrative continues with, “And some days having passed.”   While Paul was awaiting his transfer to Rome, an indeterminate amount of time elapsed. However, during that time, the narrative introduces two people, “Agrippa the king and Bernice.”   Lengthy commentaries on these two abound if you want to learn more about them. In short, however, Agrippa is Herod Agrippa, the son of Herod Agrippa I. He was a brother of Drusilla, the wife of Felix, seen in Acts 24:24. The Pulpit Commentary lists some of the facts about him and Bernice –   “He was only seventeen at his father's death, and so not considered by Claudius a safe person to entrust his father's large dominions to. But he gave him Chalets, and afterwards, in exchange for it, other dominions. ... He was the last of the Herods, and reigned above fifty years. Bernice was his sister, but was thought to be living in an incestuous intercourse with him. She had been the wife of her uncle Herod, Prince of Chalets; and on his death lived with her brother. She then for a while became the wife of Polemo, King of Cicilia, but soon returned to Herod Agrippa. She afterwards became the mistress of Vespasian and of Titus in succession (Alford).”   Of these two, it says they “came down to Caesarea, having saluted Festus.” This would be a formal introduction to the new procurator. If they were already acquainted, it would be a congratulatory visit to his appointment. Either way, they have come to acknowledge his being placed in his role as the new governor.   Life application: One can see the same formalities today when dignitaries come to the office or residence of a newly appointed or elected official. Luke carefully records these events, describing what occurred when it is relevant to the ongoing narrative.   The visit of these two, and their interactions with Paul, will be carefully noted and detailed. The Lord is setting out His word so that we can see how the message of the gospel went forth and what were some of the workings that made it possible.   As you read the Bible, think about what is presented and why. We are being given insights into how the transfer from the Jewish-led to Gentile-led church took place, why it was so effective, and what will occur, even into the future as the words of Paul's epistles are fulfilled.   Look at the minute details and also look at the wider picture. A beautiful panorama of history is taking place before our eyes as we read and contemplate this precious word.   Heavenly Father, thank You for including us in the process of what occurred in the past so that we can know how we got to where we are now as Christianity spread in Israel and then beyond, even to the furthest extents of the world. We can see Your guiding hand in all of it. Hallelujah! We are seeing Your word fulfilled, even before our eyes. Amen.

http://edfu-books.uk/books/ Get Ralph's Books HereOr: https://www.amazon.com/dp/B09Q3H8H84 (King Jesus Trilogy) https://www.amazon.co.uk/dp/B0753FWD9D (Egyptian Testament Series)Please Click and Read: https://www.gofundme.com/f/7vvgt-journey-homeAuthor Ralph Ellis joins us today to discuss his books, Shards of Illumination, and Jesus, King of Edessa, along with Freemasonry and current events. Ralph challenges the sacred and protected historical narrative brought to us by translators employed by the established control system. Let's hear him out and see what we make of these alternate explanations.I don't read ancient Greek, Aramaic, or Hebrew, so like most, I am forced to rely on the aforementioned translations by those with questionable motives, and obligations. This is why I entertain any point of view that differs from the programming. Analysis and discernment, and listening to that inner guidance are crucial. They say the Truth will resonate with you. I say that on the metaphysical level we already know the answers. It's a matter of hearing them that activate the soul's mind and stimulates us with a rush of clarity. I'm going to ask Ralph about Freemasonry and his level of participation. This should be very interesting.GET COMMERCIAL FREE PODCASTS and Exclusive Content, Become a Patron. https://Patreon.com/DisguisetheLimitsMy Website: https://www.semperfryllc.com/podcast.htmlPriestcraft: Beyond Babylon is getting Great Feedback! 8.5x11 Paperback, Hardcover, & Kindle: https://www.amazon.com/dp/B0CNGX53L7/Barnes & Noble: Priestcraft: Beyond Babylon 416 pages, and ebook: https://www.barnesandnoble.com/w/book/1144402176KOBO: https://www.kobo.com/us/en/ebook/priestcraft-beyond-babylonAdd to the Kristos Family Apocalypse Fund: https://GiveSendGo.com/BaalBustersDR MONZO Products: https://drmonzo.kartra.com/page/shopDR MONZO ATB BOOK: https://drmonzo.kartra.com/page/ATBBookUSE CODE: BaalBusters15 for 15% OFF Dr. MONZO's store itemsDR PETER GLIDDEN, ND All-Access https://leavebigpharmabehind.com/?via=pgndhealthGet KRATOM HERE: https://klaritykratom.com/?ref=BaalBustersSubmit Questions: https://buymeacoffee.com/BaalBusters or just Call-in!Have you tired TRY BLUE? https://tryblue.refr.cc/baalbusters for 17% Off!SHIRTS & MERCH https://my-store-c960b1.creator-spring.com/THIS CHANNEL IS INDEPENDENT and has no sponsors but YOUJOIN Locals by Clicking the JOIN Button Beneath the video.AWESOME Hot Sauce: https://SemperFryLLC.com Use Code at site for 11% Off qualified purchasesBa'al Busters channel: https://rumble.com/c/BaalBustersTwitter: https://twitter.com/DisguiseLimitsInstagram: https://www.instagram.com/baalbusters/Telegram: https://t.me/BaalBustersStudiosJoshWhoTV channel: https://BaalBuster.JoshWhoTV.comSpotify: https://open.spotify.com/show/3N7fqqG6MX84vKbANtxrWS

The most fascinating commandment in this weeks Parsha is regarding the transportation poles of the Ark. Why was it so essential? Why did Rabbi Yochanan Ben Zakkai believe that Yavnah was important to be saved?

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

There is no discussion of modern Roman Historiography without Tom Holland. He is one of the premier historians covering the medieval, classical, and ancient world. Today I get the pleasure of talking to him about his new book: Pax: War and Peace in Rome's Golden Age. We discuss Nero, Vesuvius, the Year of the Four Emperors, Vespasian and his sons: Titus and Domitian, and then the emperors of Rome's true golden age: Trajan and Hadrian. Pick up a copy of the book HERE.Check out the WEBSITE for more content.Join Western Civ 2.0 to support the show and receive bonus, ad-free content.This show is part of the Spreaker Prime Network, if you are interested in advertising on this podcast, contact us at https://www.spreaker.com/show/5553835/advertisement

In this episode, Xavier Bonilla has a dialogue with Tom Holland about the Golden Age of the Roman empire. They provide an overview of Pax Romana, greatness of Augustus, and Nero as a tyrant. They talk about the chaotic year of AD 69 with four emperors, Judean revolt, and Vespasian's peacemaking abilities. They discuss the importance of Pliny, environmental contexts for peace, the five good emperors and the rule of Trajan and Hadrian, legacy of the Roman empire, and many more topics. Tom Holland is a historian and author. He has adapted Homer, Herodotus and Virgil for the BBC. He is the presenter of BBC 4's Making History series and is the co-host of the podcast, The Rest Is History. He is the author of numerous books such as Dominion, Dynasty, Rubicon, and his latest book, Pax. Website: https://www.tom-holland.org/Twitter: @holland_tom Get full access to Converging Dialogues at convergingdialogues.substack.com/subscribe

Ever been surprised by someone's true nature? Join us as we explore John's encounter with Jesus in Revelation. Just like John, let's open our hearts to discover that Jesus is more than we can imagine. Tune in and don't miss out on this journey of encountering the extraordinary Jesus! ? IT'S EASY TO GIVE at Harmony, text any amount to (859) 459-0316 to get started (or give online @ my.harmonychurch.cc/give ). Oh man, there is nothing better than The Princess Bride!!! “I am not left-handed!” Sometimes, people are not what they seem. You've experienced this right? Dated a guy who seemed nice but was just a terror Got hired on and quit after a couple weeks because the environment was toxic Misjudged someone by their looks only to find out just how good they really were at what they do. Today, we are going to look at an encounter with Jesus that showed him to not be who he had been thought to be… INTRO: We are jumping to the year 95 AD. John the Apostle is now an old man. He has been preaching about Jesus for years. His skin has gone from stretched taught to wrinkled and thin. He has preached about his experience for the past 60 years or so. The stories have dug deep grooves in him and his experiences with Jesus are distant memories. Fishing with him, sitting around campfires, bewildered by meeting Him, and watching Him work with people. John has written his account of Jesus and he has led a church full of people devoted to Jesus - this man who turned out to be God in the flesh. Now, an emperor of the Roman Empire has taken root named Domitian. He became violent towards Christians. Domitian brought the second great persecution against Christians. b "[Domitian] showed great cruelty toward many, and, after displaying various kinds of hatred and avarice and pleasure-seeking and pride, he finally became a successor of Nero in his hatred toward God. He was the second to raise persecution against us, although his father Vespasian had undertaken nothing prejudicial to us." (Eusebius, Ecclesiastical History, Book 3, Chapter 17) During this time, John, the apostle is sentenced to be imprisoned on the Island of Patmos - in the Aegean Sea - this beautiful location for vacationing today - would have been difficult living then - just rock/brush It is here that we enter John's story and his encounter. Revelation 1:9-18 9 I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus. 10 On the Lord's Day This is Sunday - it's the day Jesus rose from the dead and the reason Christians meet on this day… John is worshipping by himself because he's been abandoned here. I was in the Spirit, and I heard behind me a loud voice like a trumpet, 11 which said: “Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea.” John is worshiping Jesus and hears this loud, piercing voice behind him. My dad played the trumpet and I used to love to play with it as a kid. The sound of a trumpet is vivid - it's powerful, it's loud and piercing. John is about to have letters that he will have to dictate to these churches that have popped up and are undergoing this same persecution. Lots of us have been told Revelation is a guidebook to the end times. It's actually more like a medic's manual for bringing healing to wounded people. b Throughout this book, Jesus is going to remind persecuted people that in the end - they win because He won. back to this encounter. You picture it right, John is all by himself, he's on this rocky island, waves crashing. He's worshipping Jesus - it's all he has. And he hears a voice crack through the silence. 12 I turned around to see the voice that was speaking to me. And when I turned I saw seven golden lampstands, 13 and among the lampstands was someone like a son of man,[a] dressed in a robe reaching down to his feet and with a golden sash around his chest. I'm not going to go into it, I've referenced it a bunch before - but you can draw a line between Daniel 7 and this passage. John is seeing Jesus - the Son of Man - who in Dan 7 is with the ancient of days. John will see Jesus embodying the same essence of the ancient of days - in Revelation - it's clear that Jesus is both, the ancient of days and the son of man. 14 The hair on his head was white like wool, as white as snow, and his eyes were like blazing fire. 15 His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. 16 In his right hand he held seven stars, and coming out of his mouth was a sharp, double-edged sword. His face was like the sun shining in all its brilliance. ILLUSTRATION: When I was a kid, my brother told me you can't look at the sun for very long without going blind. I was dumb enough to be like, “Oh yeah…” I tried and couldn't make it even a second I think. Lol. I was not the smartest cookie… Did you get the picture John is painting? I wish I were an artist, if I were, I would try and draw this picture. Can you picture him? lamp stands - think golden menorah's robe down to feet, golden sash - this is the dress of an emperor or a conquering general. His eyes look like a fire. His feet are beautifully bronze in color - like he's glowing in a furnace. When he speaks it sounds like the rush of white water rapids, he holds stars in his hands, and from his mouth is a sword protruding - meaning his words cut things to pieces. You can't look at his face because it's like the sun. 17 When I saw him, I fell at his feet as though dead. I'm not sure if John fainted or just became faint. but he can't handle what he's being exposed to. Have you ever had something knock you off your feet? My wife Jenni describes meeting me this way…. lol I can't express enough how serious this meeting with Jesus is for John. Then in a moment of tenderness, listen to what Jesus does: Then he placed his right hand on me and said: “Do not be afraid. I am the First and the Last. 18 I am the Living One; I was dead, and now look, I am alive for ever and ever! And I hold the keys of death and Hades. Jesus puts his hand on him and tells John just who He is. He is the First and last. The living one, who has died and now lives forever. He unlocks and locks death for who He wants. b Maybe you are sitting there going, “So what Kent?” What are you trying to get at? Listen, John knew Jesus. -He had camped with Him -Marveled at His unique teaching -Watching Him heal people b He would have thought He knew who Jesus was. b and still, Jesus is able to knock him off his feet. b One of my biggest concerns for our generation of Christians is that we live in a world where we settle for scientific certainty about things and miss the grand scope of the world around us. b People do this with God and Jesus all the time. If I can promise you one thing. It is this: Jesus is more than you think or imagine. John knew the kind, gentle Jesus who touched lepers and healed blind people, who stood against religious intolerance. But the uncloaked Jesus he met on Patmos was so much that he could only use analogy, metaphor and simile to describe Him. Jesus is more. Just off the top of my head… Jesus is Savior from your Sins (Romans 5:8, Acts 4:12) Jesus is the originator and mechanism of creation (John 1:3, Colossians 1:16-17) Jesus holds all things together (Colossians 1:17, Hebrews 1:3) Jesus is the judge of the world (Matthew 25:31-32, Acts 17:31) Jesus unlocks death for those who turn to Him (John 11:25-26, 1 Corinthians 15:55-57) Jesus authors and perfects faith (Hebrews 12:2, Romans 12:3) Jesus restores and patches up our spiritual deficiencies (1 Peter 2:24, Isaiah 53:5) b Jesus IS MORE! CLOSING ILLUSTRATION: I recently read the book Undaunted Courage about Lewis and Clark and their expedition West. As I was reading it I felt the Holy Spirit whisper, “This is what life with me is like.” Your relationship with Jesus should be an adventure. It should be you bumping into God in awe-inspiring ways. Sometimes taking you to the brink of disaster and other times leaving you speechless. Listen. We are getting ready to launch Encounter on Sept 13th and our prayer for you is that you won't view encountering Jesus as a one-time event, but as an ongoing adventure to get to know the Jesus that is more. Turn to Jesus! Because if you encounter Him long enough, at some point, He's sure to turn to you and say, “There is something I need to tell you… I am not left-handed either…” ---------------------

In this episode we skip past the first 65 books of the Chri$tian bible and go straight to the good stuff. The last book of the New Testament. The finest final chapter. The most metal maelstrom of mayhem and madness. The epilogue to end all epilogues. The volume of vengeful violence that is,The Book of Revelation! And it has a dragon!Many apologists, theologians, academics, historians and scholars have pondered the inclusion of this Lovecraftian hallucination in the final draft of the Chri$tian Bible. We will look at the various theories as they come up.  This episode includes cameo appearances from, The Bible, the Rapture, John of Patmos, Roman Emperors Domitian, Vespasian, Titus, Nero and Caligula. We'll also meet Epaphroditus, Eusebius, Josephus and D.H. Lawrence. 

Revelation - Part Fifteen: The Throne at the Center of the Universe. Epic title. Back to Revelation and a look into the Emperor Domitian, who reigned from 81-96. When Domitian (81-96 AD) became emperor there was significant change in the demand for deification. Domitian was obsessed with his own (and his brother Titus' and father Vespasian's) deity. Augustus once explicitly forbade his fellow citizens to address him with the title “Lord.” He did not want to be master of slaves, but first citizen of the empire. But Domitian ignored his forefather and followed in the ways of Nero….He did not wish to be a citizen among his fellow citizens, but a superhuman being in charge of the destiny of humanity. Coins of the era call Domitian the father of the gods... Domitian insisted on being called "Lord and God" whenever he was mentioned or addressed. How does John address this? What are we to take away? First, Tim shares some troubled times with how our language and words can incite violence against the LGBTQ community and how everyone, regardless of your opinion, needs to choose words more wisely. Laura Ann Carleton was murdered in Lake Arrowhead California for displaying a pride flag outside her shop. People can become militarized and violent by language they hear from the pulpit, news etc. Words carry power. Also, Mike and Tim discuss an email about therapy. Should you seek a Christian therapist or does it matter? As always, we encourage and would love discussion as we pursue. Always feel free to email in questions to hello@voxpodcast.com, and to engage the conversation on Facebook and Instagram. We're on YouTube (if you're into that kinda thing): VOXOLOGY TV. Learn more about the Voxology Podcast Subscribe on iTunes or Spotify Support the Voxology Podcast on Patreon The Voxology Spotify channel can be found here: Voxology Radio Follow us on Instagram: @voxologypodcast and "like" us on Facebook Follow Mike on Twitter: www.twitter.com/mikeerre Music in this episode by Timothy John Stafford Instagram & Twitter: @GoneTimothy

A Kingdom isn't cool. A Dyansty is cool. Or so said Roman Emperor Vespasian's Justin Timberlake look-alike friend over drinks at the club. And so that's what Vespasian built: a dynasty. In this episode, Ben and Pat talk about a man who saved the Roman Empire, built the Roman Coliseum and so much more. See omnystudio.com/listener for privacy information.

The Blueprint, The Godfather, The O.G. of Sports Stadiums, The Flavian Amphitheater or as its more widely known The Roman Colosseum was built as the pinnacle of Roman Entertainment and Engineering. It was also a complete and total Death Factory, I mean seriously, some of the ways they devised killing people in this place are Chris Nolan level writing.  It wasn't just Gladiator on Gladiator action and feeding Christians to the lions at halftime either, there was so much more you do not know. Come Join Us. 

Moshe's efforts to enter the Land of Israel. Rabbi Yochanan and Vespasian.

In today's Talmud page, Gittin 56, we hear a story of Rabban Yoḥanan ben Zakkai who while visiting with Vespasian at the moment when a messenger arrived to let Vespasian know that he was the new Emperor of Rome. Tevi Troy, former Deputy Secretary of Health and Human Services and the author of Fight House: Rivalries in the White House from Truman to Trump, joins us to reflect on the moments in American history when vice presidents have the mantle of leadership thrust upon them. What can we learn about being prepared to take on leadership responsibilities? Listen and find out. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

Stories of Kamtza and Bar Kamtza that caused the destruction of Jerusalem, Rabban Yochanan Ban Zakai and Vespasian who grants him three requests including sparing Yavne and its wise men, and Titus and the destruction of the Temple.

Bar Kamtza's shame and outcome, Rome sends armies (Nero, Vespasian) and RYbZ attempts to negotiate etc., Titus the terrible, Unkelos raised 3 ppl to ask about converting etc.

4 sections- Bar Kamtza's shame and outcome, Rome sends armies (Nero, Vespasian) and RYbZ attempts to negotiate etc., Titus the terrible, Unkelos raised 3 ppl to ask about converting etc.

In the “Year of Four Emperors,” a great sage receives an audience with Vespasian and serves as the link between destruction and redemption.

A coin minted by Vespasian brings us back to a lost aspect of Judea—one which has now been reborn. Supplemental Materials: Click here to read Menachem Begin's speech upon being awarded the Nobel Peace Prize in 1978.  Click here to see the ruins of the Roman Temple of Peace. Click here to see one of Vespasian's Judea Capta coins. Click here to read more about the resurrection of the date palm in Israel. Click here to see the ancient Jewish coin bearing the words “Israel Liberata.”

Independent scholar and autodidact Joseph Atwill joins us for a compelling and shocking discussion of his research findings into KEY ideas, characters, and events in the Bible. Once a Christian believer himself, a young Atwill became a voracious reader and began a detailed inquiry into a realm of Biblical scholarship that featured a glaring - and almost unforgivable - blind spot. It seems that Atwill was the first person to actually notice it, and even today most scholars refuse to acknowledge it and grapple with the earth-shattering ramifications. He dubs it, "The most catastrophic failure of human intellect in history." In discussing his groundbreaking book “Caesar's Messiah,” Atwill outlines a revolutionary discovery connecting: the events in Jesus' ministry as depicted in the Gospels and events recorded by the historian Josephus. From this revelation, Atwill unravels one of the best kept secrets of the past 2,000 years regarding the true origins and original intentions of Christianity. Strap in! Special Guest: Joseph Atwill.

For additional notes and resources check out Douglas' website.I. THESISJesus was a zealot, advocating violence to overthrow the occupying Romans as well as the corrupt priesthood.For Jesus, the Kingdom of God is very much of this world [144]. John 18:36 has been totally misunderstood [117]. The kingdom is political.Jesus intended that the twelve tribes be reconstituted for a single purpose: war [123].Jesus was a violent man. The God of violence is “the only God that Jesus knew and the sole God he worshipped” [122]. However, later Aslan seems to backtrack: “Nor can Jesus be labeled a violent revolutionary bent on armed rebellion…” [79].Yet Jesus failed to reestablish nation of Israel [19].The church changed the true Jesus into a more heavenly figure with merely otherworldly interests. They “transformed Jesus from a revolutionary zealot to a Romanized demigod, from a man who tried and failed to free the Jews from Roman oppression to a celestial being wholly uninterested in anyearthly matter” [171]. The apostle Paul was the leader of this reinterpretation. “[Paul's] conception of Jesus as Christ would have been shocking and plainly heretical, which is why, around 57 C.E., James and the apostles demand that Paul come to Jerusalem to answer for his deviant teachings” [190]. The early church followed suit, and replaced the zealot Jesus with a heavenly figure [144], putting Paul's letters into the N.T. Today we have the wrong N.T., thanks to Paul's influence [215].Yet the Messiah was to be the Prince of Peace. "He will judge between the nations and will settle disputes for many peoples. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore" (Isa 2:4). (Joel 3:10 – preparation for war.) "He will judge between many peoples and will settle disputes for strong nations far and wide. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore" (Mic 4:3).How would the church have survived through 60 years of disillusionment, given they knew Jesus' mission was a failure?In short, Jesus was a revolutionary zealot. Not just a radical man with an amazingly spiritual message, but a violent encourager of murder, rioting, and violent takeover.II. STRENGTHS & INSIGHTSStyleHis no-nonsense approach (despite the many erroneous claims) leaves no doubt as to where the author stands. I find this preferable to the ambling, highly qualified language of many religious writers.Aslan uses highly florid language, which makes reading him rather enjoyable -- provided the reader recognizes the many rare words he uses.Historical backgroundGood job describing various sects of the Jews and zealots and pseudo-messiahs.Great analysis of the working relationship between Pilate and Caiaphas.Nice explanation of the origins and thinking of the Samaritans.Historical insightPoor farmers of Galilee subjected to indignity of turning over earnings to rapacious priests! [92]Demolishes the Roman Catholic notions of the virginity of Mary and the papacy of Peter [35].Helpful reminder that the Temple served as a bank [7].Unlike other itinerant wonder-workers in the ancient world, Jesus healed gratis [103].The Romans' victory over Israel in the First Jewish War (66-70 AD) wasn't merely over the Jews, but over their god.John the Baptist's popularity perhaps increased through his not relying on his priestly privileges [82]. (John was a Levite, born to Levite parents -- see Luke 1.)Aslan admits that it is more likely the Gnostics borrowed from Christianity when they constructed their esoteric doctrine and myths, rather than the other way around [261].The belief in a dying and rising messiah did not exist in Judaism [165]. (Right--but that doesn't mean the Messiah couldn't die or rise! What about Isa 53?)Things you may want to knowInteresting parallels between Jesus' Transfiguration and Moses' ascent on the mountain with his three companions [131].Cicero: “barbarian superstitions” of monotheism. Tacitus: “while they permit all that we abhor.”Josephus notes 24 sects in and around Jerusalem. And he calls Annas (Ananus) “the great hoarder of money” [198-199].Bible difficultiesCritics keep us on our toes!Two examples: Philip's wife is Salome, not Herodias. A solution? Also, the well-known difficulties surrounding Luke's census of Quirinius [30].III. APPROACHArguments from silenceJohn the Baptist doesn't realize who Jesus is in Mark 1. This means that the story has been jazzed up in the other gospel accounts [87].There is no cliff in Nazareth over which to push Jesus. Aslan is saying that since he does not think there is such a cliff in Nazareth, it didn't exist. But topography can change. Besides, I have seen such a precipice in Nazareth.The nighttime trial of the Sanhedrin was illegal -- therefore it didn't take place. [157]. Yet the Sanhedrin felt urgency in dealing with this situation before Passover.Barabbas couldn't have been released because the custom is “nonsensical” [149]. Yet Pilate negotiates with the crowd over Jesus' possible release. Why would such a custom contradict what we know of Pilate?Speculation“So when Stephen saw the gaggle of hirsute men and ragged women huddled beneath a portico in the Temple's outer court—simple provincials who had sold their possessions and given the proceeds to the poor….—he probably did not pay much attention at first” [164].Paul wasn't asked by the high priest to hunt down Christians… [183] Yet by Paul's own admission (Acts 22:4-5), “I persecuted the followers of this Way to their death, arresting both men and women and throwing them into prison, as the high priest and all the Council can themselves testify. I even obtained letters from them to their associates in Damascus, and went there to bring these people as prisoners to Jerusalem to be punished.”Fondness for quoting liberals at far end of theological spectrum.Calling into question uncontroversial points, e.g. that Acts is part 2 of Luke [167].Leading statements: Jesus' brothers named after great heroes of Judaism (implying a radical revolutionary tendency ran in the family) [230].Shock statements that aren't quite true… but are later clarified, once the shock has been felt -- usually a few paragraphs later.E.g. the Romans walking up cliff side of Masada, “shields up, swords drawn” – as Aslan makes clear, he well knows it took many weeks for the Romans to advance up that side of the mountain [57].Or that the meeting between Pilate and Jesus is ludicrous…. A reasonable argument can be made for it having happened. Aslan claims the “trial” before Pilate “beggars the imagination” and is “pure legend” [148]. There was no “trial” before Pilate [241]. Yet the gospels never say there was a trial. Further, while at first Aslan mocks the idea, later on he states that for a potential political prisoner, Pilate might well have made time to see him -- and John Meier makes a compelling case for the position [244]!Assertions without proofJesus ChristJesus could not have understood the "Son of Man" as a divine figure (as in 4 Ezra) [144]. But what about Daniel 7?Mark 9 tells us that Jesus' transfiguration affected only his clothes [251] (which it doesn't) -- therefore his body (unlike Moses' -- Exod 34) wasn't glowing.There are no OT messianic prophecies that say the Messiah will do miracles [248]. Really?! How about Isaiah 42, 60, etc?More than a few biblical scholars have openly labeled Jesus a magician [108-109]. I know of only one (Morton Smith).All the miracle stories of Jesus have been embellished [104].Daniel's Anointed One isn't killed (Dan 9:26), but only cut off [166]. Yet it's not clear whether "cut off" implies death, so there's no room for dogmatism here.Jesus didn't stay in the desert for a time of testing, but in order to spend time learning from John the Baptist [89].Apostles and other leadersMatthew isn't Levi [97]. Yet two names were common (e.g. Simon Peter, John Mark).Jesus recruited from among “the fishing village's disaffected youth” [96]. But why can't Simon and Andrew be the same age as Jesus? (Rob Bell wants them to be teenagers, but he goes too far.)Few if any of the apostles agreed that Paul was a disciple [184-185].Paul never recounts his Damascus Road experience, which is a fabrication of Luke [184]. Yet see Acts 22. The fact that the three accounts (Acts 9, 22, 26) have minor differences suggests Luke wasn't making up the story, nor was he concerned to rewrite it to make it less problematic.None of the apostles spoke Greek [193]. Jesus and his disciples were illiterate peasants [203, 226]. Aslan should read Alan Millard's Reading and Writing in the Time of Jesus.The Jerusalem Christians didn't evangelize – they just blended in [263]. Yet Acts 4, 5, 12!James took no baths [197].The church in Rome fell under authority of the Jerusalem church [203].Some assertions have weak proof, e.g. that Stephen led the independent Hellenistic community [181], and that the Hellenists held that Jesus came not to fulfill the law, but to abolish it (!). Or that the Church of Jerusalem was demolished in 70 AD [150, 212]. James and the Jerusalem Christians stayed in Jerusalem, awaiting coming of the Lord, and so were killed by Titus' army. But that would mean that they ignored Jesus' prophecy [Luke 21:20].IV. TONEMocking, SarcasticStephen's “long and rambling diatribe” [168].Luke is Paul's sycophant [184-185].On 500 soldiers accompanying the prisoner Paul: “This is absurd and can be flatly ignored” [266]. But there's a plot afoot involving 40 men determined to kill Paul. The conspirators are armed, armed disturbances were somewhat common in Palestine, and the Romans know it. What number of soldiers does Aslan think the officer should have dispatched: 40? 100? 150? Might not the number of conspirators have been snowballing? Is this not a case of better safe than sorry?Reactionary comments -- which are frequently overstatements“With the help of his disciples he blocks the entrance to the courtyard, forbidding anyone carrying goods for sale or trade from entering the Temple. Then, as the crowd of vendors, worshippers, priests, and curious onlookers scramble over the scattered detritus, as a stampede of frightened animals, chased by their panicked owners, rushes headlong out of the Temple gates and into the choked streets of Jerusalem, as a corps of Roman guards and heavily armed Temple police blitz through the courtyard looking to arrest whoever is responsible for this mayhem, there stands Jesus, according to the gospels, aloof, seemingly unperturbed, crying out over the din: ‘It is written, “My house shall be called a house of prayer for all nations, but you have made it a den of thieves.”'” [74-75]Cleansing of temple caused a “riot” in the Court of the Gentiles [147].Jesus' apostolic band was “armed with swords” [146]. But there were only 2, and Jesus discouraged their use – hence the unanimous pacifism of the early church.The “brief but bloody tussle” although two swords weren't enough [78].“Thus, on a bald hill covered in crosses, beset by moans of agony from hundreds of dying criminals, as a murder of crows circled eagerly over his head waiting for him to breathe his last…” [159]Disunity and strife suppressedThe early Christians were fearful of John the Baptist's continuing influence: “frantic attempt to reduce John's significance” – and the truth that “Jesus very likely began his ministry as just another of his disciples” [89].In Acts Luke “paints a picture of perfect harmony between Paul and the council's members…” [191]Gal 2:11 = “fierce public feud” [266]– yet no evidence Peter lashed out in return, or rejected Paul's correction.Superior attitudeEven in the vocabulary: 98 lucubration; 108 Lugdunum (ancient Lyon)As though this were his own insight: “To the Jews, a crucified Messiah was nothing less than a contradiction in terms. The very fact of his crucifixion annulled his messianic claims” [178]. Credit belongs to Paul more than to Aslan. Or the observation that wisdom is personified in Wisdom of Solomon as a woman (Sophia), in order to better connect with those with a Greek philosophical background [179]. But this is in Proverbs, and is well known to those who read the Bible.“Two decades of scholarly research” [xx] – perhaps absorbed from the ultraliberal institutions where he did his study? (Harvard University, U Cal Santa Barbara, Santa Clara University -- Jesuit)Negative feelingPalpable hostility towards biblical Christians. Aslan admits his anger – “I angrily discarded my faith as if it were a costly forgery….” [xix].Paul's anger at James and the original apostles “seeps like poison through the pages of his later epistles” [207].One wonders if Aslan has projected his own negative emotions onto Paul!V. ERRORSWell over 100, not even counting all the mistakes highlighted in other sections of this podcast!Life of JesusPhil 2:7 doesn't support the incarnation – because Jesus is one of God's first creations, the "firstborn" [189]. But what about Ps 89:27? "And I will appoint him to be my firstborn, the most exalted of the kings of the earth."The incarnation is rejected [88], as well as the divinity of Christ. But what about Mal 3, Ezek 34, Ps 110, and many other passages?Jesus was a tekton (builder, carpenter, mason...) only in Mark 6:3 [34]. Aslan has forgotten Matt 13:55.“He will baptize you with the Holy Spirit and fire” suggests arson [89].Aslan assumes "the Kingdom of God is at hand" means that the end of world is near [80] –a common mistake among those unfamiliar with the already/not yet of Christian theology.The Parable of the Sower is mainly anticlerical [101]. Yet the parable is about loving one's neighbor.The Temple in Jesus' time was 500m x 300m – this was the complex, not the temple proper. (To be fair, in John's gospel, however, sometimes the entire Temple Mount complex is referred to as the temple.)Jesus was joking when he told the leper to go show himself to the priest, since the leprosy was gone. Aslan seems to have misunderstood Lev 14 [112].There would have been no need for a large band of soldiers to snatch Jesus -- yet later Aslan admits a sizeable crowd went to Gethsemane to arrest Jesus [153]! He seems to be changing his mind, or rethinking, even as he is writing his book.After confessing he's the Messiah, Jesus then muddies everything by identifying himself with the Son of Man in Daniel (Mark 14:62) [144]. Aslan seems unable to grasp the two sides of the Messiah, Lion and Lamb (Rev 5) -- the same mistake so many of Jesus' Jewish contemporaries made.When the crowd (manipulated by Annas and Caiaphas) is manipulating Pilate – “We have no king but Caesar!” -- Aslan claims they couldn't have said that [152].Pilate is portrayed as a righteous but weak-willed man in the gospels [47]! He is increasingly exonerated in the gospels [151]. He tries to save Jesus because he thinks he may be the Son of God (!) [152]The crucifixion required three iron spikes [159]. Actually, the skeletal evidence of crucified persons indicates the Romans used four nails.Crucified people would hang on the cross for hours [159]. Actually, days were a more common.Mark wasn't interested in Jesus' resurrection [29]. Really? What about Jesus' predictions of his resurrection, several of which Mark records?Our author claims the series: Last Supper—Betrayal—Arrest—Sanhedrin—Herod & Pilate—Cross—Burial—Resurrection is what it is for liturgical reasons [153-154]. But what else could it be if Jesus was betrayed?Re: Luke 24:44-46 – there isn't a single line of scripture on the suffering, death, and resurrection on the third day of the Messiah [177].  But the resurrection is prefigured in Dan 6; Gen 22; Ps 16; Ezek 37 and more clearly identified in Dan 12 and the DSS 4Q521.The apostlesPaul was uninterested in the words of Jesus [187]. Common claim. What about Acts 20:35? 1 Cor 11? Quite a few allusions to Jesus' words?James forces Paul to (hypocritically) back down from his anti-Torah position, taking an oath and joining others in this vow (Acts 21:23)….[195-197, 208-209]. But what about 1 Cor 9:20? "To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law." Besides, Paul has a positive view of the law (read Romans). He argues that the gospel is for the Jew first, then the Gentile (Rom 1:16) – and this is in one of the letters Aslan agrees Paul actually wrote. Further, Paul's custom was to share the gospel with the Jews, through speaking invitations at synagogues… When he wore out his welcome, then he turned to the Gentiles. If he were as anti-Torah as Aslan insinuates, it is doubtful he would ever be invited back for a second lesson!Paul disagrees with James over salvation [206]. They use the same passages to prove opposite things (James 2; Romans 4). But works and faith are two sides of a coin. Aslan's position is based on an old and tired argument. Paul required nothing for salvation but faith in Christ [215]. Aslan claims Rom 10:13 contradicts Matt 7:21 [187].Aslan misses Paul's point in 2 Cor – which he calls "Corinthians" (proofreader lapse?) – when he makes Paul call the Jerusalem apostles "servants of Satan…" [192]. But Paul's opponents valued prestige, comfort, honor; they did not suffer. The "super-apostles" Paul excoriates cannot be the Jerusalem apostles, who it seems were nearly as poor as Paul!Re: Paul's arrest in Jerusalem: He is mistaken for the Egyptian – and this is the only reason he was taken into custody by the Romans [194-195]. But Paul denied being this person, and the text makes it clear that once corrected the commander still decides to refer the case up the ladder of command (Acts 21:39).After his meeting with the Jewish leaders in Acts 28, "Paul vowed from that moment on to preach to none but the gentiles, ‘for they will listen' (Acts 28:26-29)” [196]. Yet the text indicates a mixed reaction -- some Jews were persuaded by Paul. True, in Acts 28:28 Paul says he will focus on the Gentiles, but not only the Gentiles. In fact, this isn't a change of missionary strategy for Paul, since that has been his method all along: first the Jew, then the Gentile...James (presumably unlike Paul, who cared little about earthly matters) truly cares for the poor [272]. What? Gal 2:10! 2 Cor 8-9!Simon Peter “swore he witnessed the resurrection with his own eyes, as did many others among them…" [156]. This is false. There were no eyewitnesses of the resurrection, unless the Roman soldiers were able to see what was happening (which seems unlikely). Many witnessed Jesus after the resurrection, however.Later ChristianityAslan confuses the Circumcision Party (as in Titus 1 and Acts 15) and Jewish Christianity [186].James loses credibility to Paul because of the nascent doctrine of the virginity of Mary (James being Jesus' brother) [202]. An interesting possibility, and there may be some truth in it, but biblical Christians accord equal respect -- and obedience -- to the teaching of both James and Paul.The Ebionite movement continuing to teach the theology of James [272]. Yet biblical scholars note that this movement wasn't really a Christian movement, since they rejected Christ's divinity. In Zealot Aslan seems to believe that James believed in the Second Coming of his brother -- in contradiction to the Ebionites.Judaean Christians shared with none but their fellow Jews. Love thy neighbor means one's fellow Jew [121]. But what about Luke 23:34, Luke 10:25-37? Matthew 5:38-48?Ancient languagesGreek errors: Matt 11:12 – the kingdom “operates by force” [251]. In Acts 15, Aslan has krino mean “I decree” rather than "It is my judgment" [270]. Overstated! He spells basileus (king) as "Baselius" [234].Hebrew: He denies that in Isa 7:14 'almah is virgin. Yet the point is that that was how the ancient Jews understood it, as evidenced in the LXX, where 'almah is rendered parthenos. Aslan writes Xristos and Yesus ha Xristos – confusing the two languages!Latin: dinarii should be denarii. Aslan claims Pilatus means “skilled with the javelin” [46] -- yet at most this means "armed with a javelin."Other: the kingdom of Medea [139] should be Media.Dating & ChronologyPaul's conversion 37 AD [265] (more like 32 or 33 – which Aslan admits, citing Martin Hengel).Phil about 49 AD [170 AD]. But Paul hadn't even visited Corinth that early. Philippi wasn't a city visited on the First Missionary Journey!1 Cor written 50 AD [175]. This is too early -- See the Gallio Inscription.Peter and Paul were executed 66 AD [196]. He should have given a range of acceptable dates, since the persecution began in 64, and Nero died in 68.All four the gospels were written after 70 AD [75]. But most scholars put Mark c.65 AD. (E.g., the fire and other details of 70 AD are missing in the prophecy of Mark 13.)Paul wrote only 7 letters….. [264]Aslan makes it sounds like Nero sends Vespasian after Masada. (I had to read this section three times to figure out what was going on!) Simple proof-reading would have caught that [60-61].Gospel of Thomas in late 1st or early 2nd century. More likely dates to the late 2nd C.Eusebius' church history Aslan puts in the 3rd C – yet it was probably written in the 320s. All scholars consider his Historia Ecclesiae a 4th-century work.The Sepphoris synagogue(s) date to the 5th and 6th century. Yet Aslan implies that the Byzantine period synagogue was there in the 1st century [38]. Aslan fails to mention that, as he paints a picture of cosmopolitan and wordly Jews.Jesus had a two-year ministry. John's gospel suggests a ministry of 3 or 3.5 years.Old Testament / Judaism errorsAslan mocks the notion that the law was given through angels, as Stephen claims in Acts 7 [168] Later, however, he but admits the idea does come into Judaism (as we see in Gal 3:19).Passover celebration is mainly a political act [144]. While there are political nuances, it was far more than a mere political statement.Aslan uncritically accepts the tradition that when serving in the Holy of Holies the high priest was tied to a rope, in case he died while on duty [9] , without letting the reader know that this is in doubt. The tradition might be true, but it is a mistake to present a possibility as a fact.His view of the Conquest is extreme (utter annihilation) [15]. The O.T. depicts a replacement of the Canaanite population through war, flight, conversion, and intermarriage.David spoke about himself in Ps 16, not the Messiah [166-167]. Yet that doesn't mean the application is wrong. In general, the early Christians used texts to prove Jesus was the Christ that were widely accepted in Judaism.VI. [OUTLANDISH] QUOTESPaul insists he is far superior to all the other apostles [185]. “Simply put, Paul does not consider himself the thirteenth apostle. He thinks he is the first" [186].About the Gospels: “Factual accuracy was irrelevant. What mattered was Christology, not history” [154]. Yet Christianity is a historical religion—a faith anchored in history. If God did not visit our world, if Jesus did not take our sins on the Cross and rise from the dead, then our faith is vain.“Simon Peter was “displaying the reckless confidence of one uninitiated in the scriptures” [166]. Yet I'm not so sure those lacking training would have been as confident as Simon Peter. After all, he was learned in that he had received three years of training from the best teacher on earth -- far better than the typical course of being a disciple to a rabbi.“Paul had no idea who the living Jesus was, nor did he care" [187].“Paul's breezy dismissal of the very foundations of Judaism was as shocking to the leaders of the Jesus movement in Jerusalem as it would have been to Jesus himself” [186].“The story of the zealous Galilean peasant and Jewish nationalist who donned the mantle of messiah and launched a foolhardy rebellion against the corrupt Temple priesthood and the vicious Roman occupation comes to an abrupt end, not with his death on the cross, nor with the empty tomb, but at the first moment one of his followers [like Paul] dares suggest he is God” [169]. But Paul was thoroughly Jewish. The idea of Christ's divinity was not easily digestible -- especially to a Jew.VII. CONCLUSIONThe thesis – that Jesus was a failed revolutionary – is a failed thesis. It is deeply flawed.Aslan makes the same mistake made by those who rejected Jesus as true Messiah in his own day!Aslan admits that once he rejected Christianity he was “confused and spiritually unmoored” [xix]. This shows in his book.One appropriate adjective for the thesis / book: tendentious.Zealot received many accolades—I notice that none are from biblical scholars.Should people read this book?Although I cannot recommend the book as a source for solid information, there are some interesting parts.Further, so much is skewed that many Christians will be put off by Zealot. They will feel belittled.However, teachers, preachers, and other church leaders should know their Bibles well enough to be able to refute these claims, to give truth and confidence to those who may be rattled by teachers like Aslan. That means someone needs to wade in and devote some time to untangling the critics' arguments.

An honored Roman commander in Tripoli of Phoenicia, he was described as being 'of great physical stature, powerful, strong and bold in battle'. When it was learned that he was a Christian and had given grain to the poor from the imperial storehouse, the governor Hadrian, a great persecutor of Christians, sent Hypatius, a military commander, and Theodoulus, a soldier, along with some others to arrest him. On the way Hypatius fell gravely ill with a fever, and the company had to delay its mission. One night an angel of the Lord appeared to Hypatius and said, 'If you desire to be healed, you and your soldiers must cry to heaven three times: "O God of Leontius, help me!"'. Hypatius told his comrades of his vision, and when they all cried out as instructed Hypatius was instantly healed. Hypatius and Theodoulos then went on ahead of the other soldiers and found Leontius. Leontius received them hospitably and offered them refreshment. As they rested in his house, he proclaimed his faith in Christ and their hearts began to burn within them. While Leontius was still speaking, a bright cloud descended upon the two soldiers and shed dew on them while Leontius said 'In the name of the All-holy Trinity: Father, Son and Holy Spirit.' Thus were they baptized by the Holy Spirit Himself.   When the cruel Hadrian discovered this, he had the two soldiers beaten fiercely, then beheaded; he then subjected Leontius to the cruelest tortures, under which he finally died, unwavering in his faith. This was during the reign of Vespasian.

Vespasian & Horaz of Imperium Dekadenz & I have a conversation about their 1st beers, shows, modern black metal, metal health and their hangover cures. Throughout this chat, Vespasian drank a whiskey coke, Horaz drank a Pale Ale with Fir Tree sprouts while I enjoyed To Øl's "Black Malts & Body Salts" the 9.9% Black Imperial IPA that was brewed with black malts, body salts and french press coffee. Make sure to check out Vox&Hops' Brewtal Awakenings Playlist which has been curated by the Metal Architect Jerry Monk himself on either Spotify or Apple Music. This playlist is packed with all the freshest, sickest & most extreme albums each week!!! Photo Credit: Benedikt Walter Episode Links: Website: https://www.voxandhops.com/ Join The Vox&Hops Mailing List: http://eepurl.com/hpu9F1 Join The Vox&Hops Thirsty Thursday Gang: https://www.facebook.com/groups/162615188480022 Imperium Dekadenz: https://imperiumdekadenz.bandcamp.com/album/into-sorrow-evermore To Øl: https://toolbeer.dk/ Vox&Hops Brewtal Awakenings Playlist: https://www.voxandhops.com/p/brewtal-awakenings-metal-playlist/ Sound Talent Media: https://soundtalentmedia.com/  Evergreen Podcasts: https://evergreenpodcasts.com/ SUPPORT THE PODCAST: Vox&Hops Metal Podcast Merchandise: https://www.indiemerchstore.com/collections/vendors?q=Vox%26Hops Use the Promo Code: VOXHOPS10 to save 10% off your entire purchase. Pitch Black North: https://www.pitchblacknorth.com/ Use the Promo Code: VOXHOPS15 to save 15% off your entire purchase. Heartbeat Hot Sauce: https://www.heartbeathotsauce.com/ Use the Promo Code: VOXHOPS15 to save 15% off your entire purchase.

For additional notes and resources check out Douglas' website.James 5:7-9More about the ZealotsIn the Jewish War, they took revenge on the rich, according to Josephus.Rooted in the 2nd century BC:Revolution (Judas Maccabaeus)The ensuing Hasmonean dynasty becomes corruptThe Zealots targeted corrupt Hasmoneans – even assassinating a high priest.Later they targeted Romans. = dagger-bearers.Herod the Great tries to extinguish the movement, forcing them to Galilee.Later history (the Jewish War, 66-73 AD):Wealthy priestly families attacked. (They enjoyed a very high standard of living.)The Roman Emperor, Nero, aware of the seriousness of the rebellion in Palestine, sent his best general Vespasian, with three legions, to quell the outbreak. Vespasian's troops easily penetrated Josephus' defences and dispersed the Galilean army.Gamla vanquished, 4000 Zealots killed, while 5000 hurled themselves over the cliff.Masada—another amazing story of resistance.Today's text urges patience. Recall the socioeconomic disparities / lack of love, as well as the real possibility of persecution.No grumbling or bad attitudes.We are reminded not to be judgmental (negativity)—harking back to 4:11-12.The rich will get what's coming to them: 1:10-11; 4:9-10; 5:1-6.Nearness of the Lord can be taken two ways.The Judge is standing at the door.Awareness of that fact should keep us humble.This should also prevent us from resorting to violence, or association with violent powers, when we feel desperate about the injustices in the world—or the wickedness of our enemies.Tomorrow: Hang in there!Sicarii

This is part 2 of the Early Church History class. Before the great revolution of 66 in which the Jewish nation declared independence from the Roman empire, no fewer than five micro-revolution occurred between 4 BC and 58 AD. In the years that led up to the first Jewish-Roman war (66-73), incompetent Roman governors repeatedly and egregiously antagonized the Jewish populous until there was no turning back. After the war that destroyed the temple that Herod had renovated, Christians and Jews began parting ways. This episode will briefly cover the three Jewish-Roman wars and how Christians and Jews gradually began to separate. Listen to this episode on Spotify or Apple Podcasts https://www.youtube.com/watch?v=TZ9ExalbABs&list=PLN9jFDsS3QV2lk3B0I7Pa77hfwKJm1SRI&index=2 —— Links —— More Restitutio resources on history More classes here 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 —— Notes —— Flavius Josephus (AD 37-100) primary source for first-century Jewish history Antiquities of the Jews The Jewish War Revolutionary Movements Athronges (4 BC) Judah the Galilean (AD 6) The Samaritan Prophet (AD 36) Theudas (AD 45) The Egyptian Prophet (AD 58). Four Types of Judaism Pharisees Sadducees Essenes Fourth Philosophy Sicarii The First Jewish-Roman War (66-73) Began in 12th year of Nero's rule anti-taxation protests Roman governor, Gessius Florus, plundered the temple rebellion took Antonia fortress, forcing King Agrippa II and his government to retreat from the city Nero sent Vespasian with four legions In 69 Vespasian went to Rome to become emperor, leaving his son, Titus, to conquer Jerusalem Titus breached the city in 70 He plundered and burned the temple, leaving for Rome in 71 at the head of a Roman triumph The last holdouts fell at Masada in 73 Christians Fled from Jerusalem Jesus warned his followers to flee “when you see Jerusalem surrounded by armies” (Luke 21.2-24) Eusebius (AD 324) and Epiphanius (AD 375) both mention the desertion of Christians from Jerusalem Exclusion of Christians from Synagogue Berkat haMinim = blessing the heretics actually a curse upon Christians whom the Jews called “Nazarenes” late first century or early second century In AD 160, Justin Martyr mentions the curse in the synagogues Rabbinic Judaism organized at Yavneh (Jamnia) at the end of the first century Mishna (AD 200) Talmud (AD 500) Three Total Jewish-Roman Wars 66-73 First Jewish-Roman War 115-117 Kitos War 132-135 Bar Kokhba Revolt These wars made Christians less likely to befriend or interact with Jews throughout the Roman Empire in the late-first and early-second centuries. Jews had the reputation of being rebels. Jewish synagogues made it hard for Christians, even those of Jewish ethnicity, to attend since they regularly pronounced a curse on the Nazarenes. Still, Jews and Christians continued to interact and affect each other for the first several centuries of Christianity. Even so, Christianity from the second century onwards gradually adopted Greco-Roman categories of thought, leaving behind our Jewish roots.