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Courtesy of Boettcher+Trinklein TV Introduction Lydia of Thyatira (Greek: Ludia ton Thuateirо̄n ) flourished circa AD 50 (3810–3811 in the Hebrew calendar) in the Roman province of Asia. In the epic travel narrative we know as the Acts of the Apostles, the evangelist Luke called her "a dealer in purple cloth . . . a [Gentile] worshiper of God" ( Acts 16:14 ). The apostle Paul met Lydia in Philippi, a Roman colony in the otherwise Greek region of Macedonia. Because she dealt in purple fabric, most biblical scholars consider Lydia a wealthy matron and the leader of her household—an oddity in any part of the Roman Empire. Whereas we take synthetic colors for granted in our day, the ancients had to use natural resources to make dyes for their clothing. Purple, dark red, and blue dyes were extremely rare because they required as many as 250,000 sea mollusks for processing. Today, archaeologists refer to the dye as Tyrian purple because the coastal city of Tyre—mentioned in many places throughout the Bible ( see here )—was a major center of its manufacture. Because it was so hard to come by, only the wealthy and the powerful wore purple clothing. Yet, the common madder ( Rubia peregrina ) native to Thyatira and Philippi afforded a cheaper alternative for the middle class. Lydia probably worked in a dyers guild and had many business connections, including Jews who used blue sea mollusk colorants for their sacred fringes ( tzitzit , H6734 ; cf. Deut. 22:12 ; Num. 15:38–39 ). Courtesy of Boettcher+Trinklein TV The Historical Lydia ​ Luke described Lydia as a "dealer in purple cloth" ( porphuropōlis ; G4211 ) rather than a mere worker. She was most likely a businesswoman named for the Asia Minor region of the same name. Lydia was a Gentile God-fearer ( sebomenē ; G4576 ), considering Luke and Paul met her on the sabbath when they "went outside the city gate to the river, where [they] expected to find a place of prayer. [They] sat down and began to speak to the women who had gathered there" ( Acts 16:13 ). The Greek noun proseuchēn ( G4335 ), which the New International Version (NIV) translates as "place of prayer," alludes to a designated area for Jews to pray to God in the absence of a formal synagogue. In Jewish tradition, a synagogue must include a minyan, a quorum of ten adult members. Therefore, Philippi's Jewish population was too small to host a synagogue, thus requiring a "place of prayer" instead. Paul's regular custom was to preach at the local synagogue whenever he first visited a new place ( Acts 13:14 , 14:1 , 17:1 , 10 , 18:19 , 19:8 ). He was looking for the Jewish congregation in Philippi, as Luke implied in these verses: "On the sabbath we went outside the city gate to the river, where we expected to find a place of prayer. We sat down and began to speak to the women who had gathered there" ( Acts 16:13 ). In other words, Paul waited until Saturday so he could address some Jewish worshipers on the sabbath. What does this all say about Lydia? She was most likely an influential community leader, directing a prayer service for women. ​ Lydia's influence extended to both the Jews and Gentiles in her Philippi. Luke implied this when he wrote, "When she and the members of her household were baptized" ( Acts 16:15 ). The Greek word for "household" is oikos ( G3624 ), and it could refer to a literal building or the symbolic residence of a family. In this case, oikos is metaphorical, which means Lydia was the leader of her estate. Remember, the Roman household code often held the man as the leader of the home, with the wife, children, and slaves making up the rest of the hierarchy. We see this Roman household code most in passages such as Ephesians 5:22–6:9 and Colossians 3:18–4:1 . For Luke to say Lydia had her household meant two things in context: 1) She was a landowner, and 2) The members of her household believed in whatever religion she did. Female landowners in the Roman Empire were rare but not unheard of. Furthermore, it was customary for household members to adopt their master's religion. While it may be offensive to modern ears to hear that Lydia's household members were baptized out of obligation rather than conviction, we can find solace in theological reflection in the belief that God's grace transcends human imperfections and cultural constraints, working even through imperfect circumstances to draw people closer to him. Recognizing the historical context, we are reminded of the transformative power of faith and the universal call to embrace it willingly and authentically. Courtesy of Boettcher+Trinklein TV An Open Heart ​ ​ Regarding God's sovereignty, Luke pointed out, "The Lord opened her heart to respond to Paul's message" ( Acts 16:14 ). This, too, may bother our modern sensibilities of consent and individual agency, but only because the implication is that God does not open the hearts of all people ( see " God's Will & Our Free Choices "). However, the text shows us that Lydia was already a "worshiper of God," meaning she was already devoted to him. She lacked the saving knowledge of Jesus, to which she reacted with joy and was baptized in his name. Her invitation further develops the possibility that Lydia was the leader of a prayer group to Luke and Paul: "If you consider me a believer in the Lord, come and stay at my house" ( Acts 16:15 ). Luke continued the narrative, "and she persuaded us." By the time Paul and Silas escaped the prison, Lydia's household had already become a church (cf. Acts 16:40 ). This new church in Philippi was where they took refuge and the one Paul would later write his letter to the Philippians. John mentioned a church in Thyatira, which Lydia may have launched ( Rev. 2:18–21 ). Hence, Jezebel's idolatry contrasts with Lydia's faith. Courtesy of Boettcher+Trinklein TV Conclusion Lydia's story in the Acts of the Apostles gives us a glimpse into the life of a remarkable woman who challenged societal expectations and became a leader in her community. She is described as a "dealer in purple cloth," a luxury item worn by the wealthy, showing that she was a successful businesswoman. Lydia was also a devoted worshiper of God, and her efforts to create a place of prayer for women highlight her leadership in the early church. Lydia showed resilience and determination in a male-dominated society, proving that faith and hard work could break barriers. As a Gentile who believed in God, she connected people across cultural and religious divides, helping to spread Christianity in Philippi. Her story is a powerful example of how individuals can make a lasting impact, no matter their background or status. Lydia's faith, entrepreneurship, and strength inspire people today, reminding us that one person's dedication can help shape history. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; we pray that we, who are called to honor Lydia, may also follow her example of holy living; through our Lord Jesus Christ, your Son lives and reigns with you in the unity of the Holy Spirit, one God, forever and ever. Amen.​ Bibliography ​ Andrews, Evan. "Why Is Purple Considered the Color of Royalty?" History. August 30, 2023. link . Ascough, Richard S. Paul's Social Network—​Lydia: Paul's Cosmopolitan Hostess . Collegeville, MN: Liturgical, 2009. Dobson, Kent. NIV First-Century Study Bible: Explore Scripture in Its Jewish and Early Christian Context . Grand Rapids: Zondervan, 2014. Graves, David Elton. "What Is the Madder with Lydia's Purple? A Reexamination of the Purpurarii in Thyatira and Philippi." Near East Archaeological Society Bulletin 62 (2017): 3–29. link . ​ Henderson, Silas. "Saint of the Day: St. Lydia." Aleteia. August 3, 2024. link . ​ Kaiser, Walter C., Jr., and Duane A. Garrett, eds. NIV Archaeological Study Bible: An Illustrated Walk Through Biblical History and Culture . Grand Rapids: Zondervan, 2005. Keener, Craig S., and John H. Walton, eds. NIV Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture . Grand Rapids: Zondervan, 2016. Mowczko, Margaret. "Lydia of Thyatira: The Founding Member of the Philippian Church." Marg Mowczko (blog). November 30, 2017. link .

Courtesy of Affirm Films Introduction Luke of Antioch (Greek: Loukas ho Antiocheios ) was born circa AD 15 (3775–3776 in the Hebrew calendar) in the Roman province of Syria. There are only three explicit mentions of Luke in the New Testament, all by the apostle Paul. He was a physician ( iatros ; G2395 ; from the verb iaomai ; G2390 , "to heal") from Antioch and a Christian Gentile. Paul wrote: My fellow prisoner Aristarchus sends you his greetings, as does Mark, the cousin of Barnabas. (You have received instructions about him; if he comes to you, welcome him.) Jesus, who is called Justus, also sends greetings. These are the only Jews among my co-workers for the kingdom of God, and they have proved a comfort to me. . . . Our dear friend Luke, the doctor, and Demas send greetings ( Col. 4:10–11 , 14 ).​ ​ Paul only mentioned Luke twice more: 1) When he instructed Timothy, "Only Luke is with me. Get Mark and bring him with you, because he is helpful to me in my ministry" ( 2 Tim. 4:11 ), and 2) When he wrote to Philemon, "Epaphras, my fellow prisoner in Christ Jesus, sends you greetings. And so do Mark, Aristarchus, Demas and Luke, my fellow workers" ( Phlm. 1:23–24 ). ​ However, Luke wrote about 28 percent of the New Testament, more than any other writers, including Paul. There is a gospel ascribed to him and its sequel, the Acts of the Apostles. Luke was an ethnic Syrian and hinted at his Antiochian heritage throughout Acts. He mentioned Antioch many times, showing an element of civic pride (cf. Acts 6:5 , 11:19–30 , 13:1 , 14:26–28 , 15:22 , 30–35 , 18:22 ). Luke also represented his hometown when he wrote how Jesus' followers were first called "Christians" at Antioch (cf. Acts 11:26 ). Courtesy of Affirm Films Luke the Evangelist ​ Luke was not an eyewitness ( autoptēs ; G845 , "self-seeing") to Jesus' ministry. He admitted this at the beginning of his account: Many have undertaken to draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. With this in mind, since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught ( Luke 1:1–4 ). ​ Luke also dedicated his sequel to Theophilus: ​ In my former book, Theophilus, I wrote about all that Jesus began to do and to teach until the day he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles he had chosen. After his suffering, he presented himself to them and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God ( Acts 1:1–3 ). Luke was one of Paul's main traveling companions. This is clear in the five "we" passages in Acts ( 16:10–17,   20:5–15,   21:1–18,   27:1–37,   28:1–16 ). Luke had direct access to the apostles and other eyewitnesses to Jesus' life and teaching—especially Mark, the synoptic gospel author who wrote first. Luke investigated what others had written about Jesus and decided to pen one of his own. He addressed it to Theophilus , which could refer stylistically to any reader as a "lover of God" ( Theos ; G2316 ; phileō ; G5368 ). However, "most excellent" was a required greeting for Roman officials, so Theophilus was most likely a high-ranking man who wanted to know more about Jesus. Luke was the church's earliest historian, writing in the Greek historiographical tradition. His epic travel narratives of Jesus "setting his face" to go to Jerusalem and Paul sailing to Rome ( Luke 9:51 ; Acts 27 ) read famous Greco-Roman stories like the Odyssey . Luke's skillful narrative technique not only resonated with Greco-Roman literary conventions but also served to convey profound theological themes to his audience. Through his detailed accounts, Luke intertwines the earthly journeys of Jesus and Paul with the divine purpose underlying their missions, emphasizing the universal significance of their messages. ​ Courtesy of Affirm Films Luke the Physician ​ Luke's work focused more on Gentiles, women, and outcasts than the other three gospels—the compassion of a medical professional. Furthermore, Luke's knowledge of history and geography is outstanding. He also used specific Greek medical terms that do not exist anywhere else in the Bible. For example, Luke's record about the man suffering from dropsy featured the clinical word hudropikos ( G5203 , "looking watery"). This term often appears in ancient Greek medical literature, especially by Hippocrates of Cos (c. 460–c. 375 BC)—who wrote the Hippocratic Oath, which is still adhered to by physicians today. ​ Another example of Luke using a medical term not found elsewhere in the Bible occurs in Acts 28:3 ("Paul gathered a pile of brushwood and, as he put it on the fire, a viper, driven out by the heat, fastened itself on his hand"). The word kathēpsen ( G2510 , trans. "fastened" in the New International Version) was a technical word used by Greek physicians to describe poison entering the body. The medical terms pimprasthai ( G4092 , "become inflamed") and katapiptein ( G2667 , "to fall") also only appear in the Bible in Luke's writing ( Acts 28:6 ). We may also find them in the Hippocratic works of Aretaeus of Cappadocia (fl. second century) and Galen of Pergamon (AD 129–c. 216). ​ Luke also used the medical jargon of his day: "His father was sick in bed, suffering from fever and dysentery. Paul went in to see him and, after prayer, placed his hands on him and healed him. When this had happened, the rest of the sick on the island came and were cured" ( Acts 28:8–9 ). The Greek statement puretois kai dusenteriō sunechomenon , "suffering from fever and dysentery," was included in ancient medical writings. Matthew and Mark both used the singular puretos ( G4446 ) to describe a fever. However, Luke always featured the plural puretoi and puretois ("fevers")—the correct medical usage in line with Hippocratic writings. ​ Courtesy of Affirm Films Patristic Prologue of Luke ​ The patristic writer of this prologue for Luke (c. AD 150–400) claimed: Indeed, Luke was an Antiochene Syrian, a doctor by profession, and a disciple of the apostles; later, however, he followed Paul until his martyrdom, serving the Lord blamelessly. He never had a wife, he never fathered children, and died at the age of eighty-four, full of the Holy Spirit, in Boetia. Therefore—although gospels had already been written—indeed by Matthew in Judaea by Mark in Italy—moved by the Holy Spirit, he wrote down this gospel in the parts of Achaia, signifying in the preface that the others were written before his, but also that it was of the most significant importance for him to expound with the greatest diligence the whole series of events in his narration for the Greek believers so that they would not be led astray by the lure of Jewish fables, or, seduced by the fables of the heretics and stupid solicitations, fall away from the truth. So at once at the start, he took up the essential [story] from the birth of John, who is the beginning of the gospel, the forerunner of our Lord Jesus Christ, and was a companion in the perfecting of the people, likewise in the introducing of baptism and a companion in martyrdom. The prophet Malachi, one of the twelve, certainly mentions this disposition. Indeed, afterward, the same Luke wrote the Acts of the Apostles. Later, the apostle John wrote the Apocalypse on the island of Patmos and then the gospel in Asia. Courtesy of Affirm Films Conclusion Luke may not be mentioned often in the New Testament, but he was an important figure in early Christianity. Born in Syrian Antioch, he was a skilled doctor and a faithful follower of Jesus. Even though he was a Gentile, Luke played a key role in spreading Christianity through his writing. He wrote about 28 percent of the New Testament, including the Gospel of Luke and the Acts of the Apostles. Luke carefully recorded Jesus' life, teachings, and ministry and the early growth of Christianity. His writing shows pride in his hometown, Antioch, an important center for early Christians. Through his work, Luke highlights the diversity of Christianity and its message for all people, no matter their background. His legacy inspires believers today, showing the power of faith, dedication, and storytelling in shaping history. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; for you called your servant Luke to be an evangelist and physician of the soul. Grant that, by the wholesome medicine of the doctrine he taught, all the diseases of our souls may be healed; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.​ Bibliography ​ Abbott-Smith, G. A Manual Greek Lexicon of the New Testament . New York: T&T Clark, 1999. ​ "The 'Anti-Marcionite' Prologues to the Gospels." Translated by Roger Pearse. Tertullian Project. 2006. link . Bettmann, Otto L. A Pictorial History of Medicine . 5th ed. Springfield, IL: Thomas, 1956. ​ Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. ​ Boring, M. Eugene. An Introduction to the New Testament: History, Literature, Theology . Louisville: Westminster John Knox, 2012. Buckwalter, H. Douglas. "The Hike of Hikes—Luke's Travel Narrative (Luke 9:51–19:27)." Evangelical Journal 33, no. 2 (2015): 68–81. link . ​ Franz, Gordon. "Luke the Physician: With 'Medicine for the Souls.'" Associates for Biblical Research. January 23, 2014. link . ​ Dobson, Kent. NIV First-Century Study Bible: Explore Scripture in Its Jewish and Early Christian Context . Grand Rapids: Zondervan, 2014. ​ Freedman, David Noel, ed. "Anti-Marcionite (Gospel) Prologues." Anchor Yale Bible Dictionary . New Haven: Yale University Press, 1992.​ Harnack, Adolf von. Luke the Physician: The Author of the Third Gospel and the Acts of the Apostles . Translated by J. R. Wilkinson. Whitefish, MT: Kessinger, 2007. Hobart, William Kirk. The Medical Language of St. Luke . Eugene, OR: Wipf & Stock, 2004. ​ Houdmann, S. Michael. "Who Was Luke in the Bible?" Got Questions. January 4, 2022. link . ​ Hubbard, Reuben A. "Medical Terminology in Luke." Ministry 50, no. 5 (1977): 26–28. link . ​ Keener, Craig S. Acts: An Exegetical Commentary, Vol. 1: Introduction and 1:1–2:47 . Grand Rapids: Baker Academic, 2012. Keener, Craig S., and John H. Walton, eds. NIV Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture . Grand Rapids: Zondervan, 2016. ​ Knowling, R. J. "The Medical Language of St. Luke." The Biblical World 20, no. 4 (1902): 260–71. link . Kuhn, Karl Allen. Paul's Social Network—Luke: The Elite Evangelist . Collegeville, MN: Liturgical, 2010. ​ Nelson, Ryan. "Who Was Saint Luke? The Beginner's Guide." OverviewBible. March 29, 2019. link . ​ Ramsay, William M. Luke the Physician and Other Studies in the History of Religion . Grand Rapids: Baker, 1979. Strauss, Mark L. Four Portraits, One Jesus: A Survey of Jesus and the Gospels . 2nd ed. Grand Rapids: Zondervan, 2020. ​ Tenney, Merrill C., and Moisés Silva, eds. "Anti-Marcionite Prologues." The Zondervan Encyclopedia of the Bible . Grand Rapids: Zondervan, 2010. ​ Wright, N. T., and Michael F. Bird. The New Testament in Its World: An Introduction to the History, Literature, and Theology of the First Christians . Grand Rapids: Zondervan, 2019.

Courtesy of www.LumoProject.com Introduction Jude Thaddeus (Hebrew: Yehudah —Greek: Ioudas Thaddaios ) was born circa AD 15 (3775–3776 in the Hebrew calendar) in the Roman district of Galilee. The New Testament writers only mentioned him six times, usually with Jesus' other eleven apostles. Luke preferred to call him "Judas of James" (Greek: Ioudan Iakōbou ; G2455 ; G2385 ) in his eponymous gospel and its sequel, the Acts of the Apostles ( Luke 6:16 ; Acts 1:13 ). At the beginning of his letter, Jude identified himself as the "brother of James" (Greek: adelphos de Iakōbou ; cf. Jude 1:1 ), implying he was also the brother of Jesus. Matthew and Mark confirmed this fact when they listed Jude with Jesus' brothers ( Matt. 13:55 ; Mark 6:3 ). Moreover, John clarified that another "Judas (not Iscariot)" ranked among Jesus' apostles, even though Jesus' other brothers did not yet believe in him ( John 7:5 ). John also quoted Jude asking, "But, Lord, why do you intend to show yourself to us and not to the world?" ( John 14:22 ). To avoid confusion, we call him by the diminutive of "Jude" lest we accuse him of betraying Jesus, too. Know that when you read the letter of Jude, you are reading correspondence from a loyal brother and apostle. Yehudah ( H3063 ) means "praised" in Hebrew, deriving from Judah, one of Israel's tribes ( Num. 1:27 ). ​ Courtesy of www.LumoProject.com Jude: Brother, Son, or Thaddeus?​ ​ We do not know what Luke meant by "Jude of James." The phrase could mean that Jude was either James' son or brother. A minimalist interpretation forbids assuming one over the other. Therefore, many scholars view Jesus' brother Jude and "Jude of James" as two different men. Nothing in the text, however, obligates us to such minimalism. Given that Jude identified himself as Jesus' brother in his letter, the gospel writers list a man named "Jude," and James of Jerusalem was also the Lord's brother; it is logical and consistent to view all three as the same person. Translations such as the New International Version (NIV) render Ioudan Iakōbou as "Jude, a brother of James," but they have to add in the word "brother" where it initially did not exist in Greek. Nevertheless, it follows that the early church leaders considered the letter of Jude to have apostolic authority —written by one of the twelve. If we use the philosophical law of parsimony (i.e., "Ockham's razor"), that "we should not multiply entities unnecessarily," we realize that Jude could have very well been one of Jesus' brothers and apostles, brother to James, and an epistle writer. There is no reason to complicate the issue and multiply one individual two or three times; neither do the New Testament texts require it. ​ Matthew and Mark list a man called "Thaddeus" in their respective lists of Jesus' apostles ( Matt. 10:3 ; Mark 3:18 ). Some scholars try to harmonize this by saying Jesus kept the number of apostles at twelve, changing the specific men. However, this is an argument from silence, and nothing in the text can infer such a thing. The simplest explanation, by process of elimination, is that Thaddaios ( G2280 ) was a nickname for Jude, meaning "big-hearted" or "heart child." In the same way that we differentiate Jude from Judas Iscariot, Matthew and Mark chose to call him "Thaddeus." We have the same practice in the modern world: applying a nickname if we belong to a group with multiple people with the same first name. Therefore, his full name was Jude Thaddeus, the brother of Jesus and James. ​ James Collazo Ossuary of Judas Thaddeus In the mid-twentieth century, Israeli archaeologists found an ossuary inscribed "Judas Thaddaeus" (Greek: Ιουδας Θαδδαιου) in the Jezreel Valley town of Kfar Baruch along with four unmarked ossuaries (Rahmani, no. 145). When they evaluated oil lamps and other pottery in the area, they realized the ossuaries dated before the early second century. This artifact may prove that Jude was a real man and that Judas and Thaddeus were two names for the same individual. The significance of the "Judas Thaddaeus" ossuary extends beyond its potential implications for the historicity of biblical figures. It underscores the complex interplay between archaeology, history, and religious tradition, highlighting the ongoing quest to uncover and understand the lives of individuals who played pivotal roles in shaping the course of Christianity nearly two millennia ago. James Collazo Conclusion The search to understand the historical Jude Thaddeus, also known as Jude, has been a study of history and a deep respect for his role in early Christiany. Though the New Testament only briefly mentions him, and artifacts like an ossuary labeled "Judas Thaddaeus" provide limited clues, they help us see him as a real person who followed Jesus with faith and dedication. While the Bible does not give many details about Jude's life and work, it confirms that he was one of the twelve apostles and played an important role. The different names used for him, such as "Judas of James," "brother of James," and "brother of Jesus," help us understand his connections to his family and the early Christian community. By exploring the meaning of his name and the cultural setting of first-century Galilee, we gain a clearer understanding of Jude's identity and his role in the story of salvation. His name, Yehudah, meaning "praised," connects him to the tribe of Judah and reflects his mission to glorify God through his ministry. As we study the historical and religious context of his life, it is important to approach his story with respect and careful thought. Whether called Jude, Judas Thaddaeus, or another name, one thing remains clear—his deep devotion to Jesus' teachings and his commitment to sharing a message of love and redemption. When we read the letter of Jude, we meet not just a historical figure but a faithful apostle whose words still inspire believers today. His lasting impact reminds us of the power of faith and the influence of those who follow Christ's path. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; that as your apostle Jude was faithful and zealous in his mission, so we may with ardent devotion make known the love and mercy of our Lord and Savior Jesus the Messiah, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.​ Bibliography ​ Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. ​ Evans, Craig A. Jesus, and the Ossuaries . Waco: Baylor University Press, 2003. Nelson, Ryan. "Who Was Jude the Apostle? The Beginner's Guide." OverviewBible. September 10, 2019. link . ​ Prausnitz, Max, and Levi Yizhaq Rahmani. "Jewish Burial Caves of the Early Second Century CE at Kfar Baruch." Me'eretz Kishon: The Book of the Emek . Tel Adashim, Israel: Kishon County Council, 1967. ​ Rahmani, L. Y. A Catalogue of Jewish Ossuaries in the Collections of the State of Israel. Jerusalem: Israel Antiquities Authority, 1994.

"First Century Christian Faith" teaches the historical-grammatical reading of the Bible. Go to "Podcast."

"First Century Christian Faith" teaches the historical-grammatical reading of the Bible. Go to "Early Church Literature." Early Church Literature

"First Century Christian Faith" teaches the historical-grammatical reading of the Bible. PALEO-ORTHODOXY FOR TODAY'S DISCIPLES BLOG 1 / 21 Resurrection Is the Gospel! The Christian proclamation of the gospel is fundamentally rooted in the resurrection of Jesus Christ. While the gospel narrative encompasses 'The Benedict Option': A Populist Response In a world where identity politics and secularism create constant division, we should return to foundational truths that have proven Attachment Styles in Christian Context The Bible does not explicitly address psychological concepts like attachment styles. However, it does offer principles and perspectives that First-Century Approach to Parenting Drawing inspiration from the foundational ethos of first-century Christian communities, modern parents can find solace in the enduring value 1 2 3 Articles New Testament Biographies Jesus of Nazareth Jesus of Nazareth (Hebrew: Yeshua ha-Notzri—Greek: Iēsous ho Nazо̄raios) was born circa 6–4 BC (3758–3755 in the Hebrew calendar) in the Andrew of Bethsaida Andrew of Bethsaida (Hebrew: Geber ha-Bethtzaidi—Greek: Andreas tis Bēthsaidas) was born circa AD 8 (3768–3769 in the Hebrew calendar) in James son of Alphaeus James son of Alphaeus (Hebrew: Yaakov ben Halfai—Greek: Iakōbos ho tou Halphaiou) was born circa AD 15 (3775–3776 in the Hebrew calendar) in James of Jerusalem James son of Joseph (Hebrew: Yaakov ben Yosef—Greek: Iakо̄bos ton tou Iōsēph) was born circa AD 1 (3761–3762 in the Hebrew calendar) in the 1 2 3 4 5 Doctrine & Ministry Baptism: Immersed in Christ We often start with the Acts of the Apostles when discussing baptism. However, the topic of baptism should begin with Jesus' immersion in Communion: Partaking in Faith Food and drink bring people together more than any other aspect of life. Perhaps this is the reason Jesus taught us to ask for "our daily God's Will & Our Free Choices Although the mystery between God's will and our free choices is a complex theological matter, it is listed under "Doctrine & Ministry" Law, Grace & New Wine In his parable of the wineskins, Jesus taught, "And no one pours new wine into old wineskins. Otherwise, the new wine will burst the skins 1 2 3 4 Exegesis & Discipleship A Saga of Seven Churches The first century was the best of church history; it was the worst of persecution, it was the age of faith, it was an age of fear, it was Blue: God's Favorite Color Did you know that God has a favorite color? Yes, he does! Which color is it? Blue! This color is the primary embroidery on Jewish prayer Calendar of the Church Many churches today decorate the sanctuary with banners and linens in specific colors for a time. The pastor may also wear a chasuble or Christology: Titles of Jesus Christology is the theological study of Jesus' identity as Christ or Messiah. Both of these words mean "anointed one," respectively, in 1 2 3 4 Theology & Biblical Studies Auschwitz & Biblical Studies What indeed has Auschwitz to do with Jerusalem?—or with Cambridge, Chicago, Collegeville, Downers Grove, Grand Rapids, London, Minneapolis Axial Age & Christianity The Axial Age was between 500 and 300 BC when the world's major religious and spiritual traditions arose throughout Israel, Greece, India Biblical vs. Systematic Theology Churchgoers often say, "That's biblical," when they argue about their private interpretations or denominational traditions. This becomes a Christian Case for Capitalism & Populism Capitalism is an "economic system in which most means of production are privately owned, and production is guided and income distributed 1 2 3 4