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Courtesy of www.LumoProject.com Introduction Ecclesiology is the theological study of the church's identity and structure. The word derives from the Greek ekklēsia ( G1577 , "called out"), which better translates as "assembly" or "congregation." Over time, as Christianity evolved into a global religion, theologians associated the concept of the  church  with a hierarchical structure of bishops, priests, and deacons, with the people as its constituents. Ignatius of Antioch (c. AD 35–107) opined, "Wherever the bishop appears, there let the people be; as wherever Jesus Christ is, there is the catholic church" ( Smyrnaeans 8 ). Simply put, individuals are only part of the church if they subject themselves to a bishop when worshiping God. Ignatius also implied that Christ remains with the bishop, and the people must approach him via this intercessor. However, Luke of Antioch used the word "church" to describe the people of the early Jesus movement when he wrote the Acts of the Apostles. For example, his narrative about the Council of Jerusalem details how Paul and Barnabas encountered the church when they met with elders and other apostles ( Acts 15:3–5 ). In this case, the entire congregation, comprising both laity and leadership, formed the church. Alfi Old Testament Church ​ To identify the church, we must research its origins. Because the writers of the Septuagint (the Old Testament in ancient Greek) used the word  ekklēsia  to refer to Israel, the church predates the incarnation of Jesus. The traditional seventy (Latin: septuaginta ) Jewish translators believed ekklēsia was the most accurate rendering of qahal ( H6950 , H6951 ). Why does this matter? Because the qahal was the holiest gathering of Israelites, rather than a local synagogue. The church began with the exodus of the Israelites from their Egyptian taskmasters. The narrative purpose of the Hebrew scriptures was to establish Israel as the nation that would restore God's created order. From the time Abraham left Ur for Canaan, God set aside his descendants through Sarah, according to his sovereign will. Later, Abraham's grandson Jacob successfully grappled with God and received a new name: Israel ( H3478 )—one who wrestles with God. Thus, the entire nation derived from the patriarchs Abraham, Isaac, and Jacob became Israel . Implied in this label is the overall failure of humankind to seek God, a problem of which both King David and Paul lamented: "As it is written, 'There is no one righteous, not even one'" ( Rom. 3:10 ; cf. Ps. 14:3 , 53:3 ). Israel was supposed to be different—a group of human beings after God's heart. The arrival of Jesus as God incarnate in the world expanded Israel from a nation limited to Judea to one available for everyone. Just as the original Israelites fled the exploitative rule of an Egyptian pharaoh, the church runs from the bondage of sin. The church's origin lies in the exodus, from which it departs from the world toward a heavenly province flowing with milk and honey. Most importantly, the great qahal of Israel gathered at Mount Horeb after God told Moses: "Assemble the people before me to hear my words so that they may learn to revere me as long as they live in the land and may teach them to their children" ( Deut. 4:10 ). It was at Horeb where God revealed the Ten Commandments ( Deut. 4:13 ). So, the Hebrew word qahal only referred to the great congregation of Israel whenever it gathered to worship or meet God. Boredjohnn New Testament Church Before his arrest, Jesus promised his disciples that he would send another Advocate (Greek: Paraklētos ; G3875 ) to them ( John 14:16 ). Implicit in this vow is Jesus' claim to be an advocate for the church before God the Father and the ability to dispatch the Spirit. However, the Son does not send the Holy Spirit according to his designs, but from the Father ( John 14:26 ,  15:26 ). Jesus cannot send the Spirit by himself because doing so would result in two different wills. Instead, the Father, the Son, and the Holy Spirit are one God in the Trinity of persons; the first is the source of purpose for the other two ( see " Trinity: Jewish & Gentile Views "). Therefore, the Son sends out (Greek: ekporeuomai ; G1607 ) the Spirit from the Father, not himself ( see " Definition of Chalcedon "). The church receives counsel and advocacy from the Son and the Holy Spirit according to the Father's will, which they never violate. In his second epistle, Peter wrote that the church participates in the divine nature by communing with God ( 2 Pet. 1:4 ). The church is united with God because of the Son, who guides it by sending the Spirit from the Father in his stead. It can never be one with the divine nature in composition, only by reciprocating faith, hope, and steadfast love ( 1 Cor. 13:13 ). The Holy Spirit tells the church exactly how to walk by faith and not by sight, how to persist in hope against all odds, and how to love completely. He also advocates for the church when we fail. Although God made us in his image, we are still inferior and subordinate to him. In this case, "image" is synonymous with "copy" or "shadow." Humankind is not inherently divine, but it requires a hybrid intercessor, such as Jesus, to intercede on its behalf. God created it to be inferior to his substance, which is not a result of the fall or original sin. Human beings, like all creatures, were once "good" by nature ( Gen. 1:31 ). The image of God was not lost after Adam and Eve disobeyed, but now finds its perfection in Jesus. Therefore, the matter is not evil in a Platonic sense. The very incarnation of God, the Son in human flesh, implies that human nature is "good." If the doctrine of original sin were true, Jesus would not have entered human flesh and into an evil nature by default. We sin because we abuse the free will that God gave us ( Rom. 1:30 ; see " God's Will & Our Free Choices "). On the other hand, the church represents humanity restored. While most people choose to sin against God, the church is a community that continually seeks his guidance. It forgoes free will to honor the purpose of God, a goal realized by the intercession of Jesus and the comfort of the Spirit. When Paul lamented that no human being seeks God ( Rom. 3:11 ), he was referring to sinners outside the church. He also understood how free will enables individuals to join the church and to seek God's counsel by faith, not just to disobey him. Courtesy of www.LumoProject.com Jesus & the Church ​ Understanding the correct identity of Jesus in relation to the church is essential. Whereas the church is a product of the material world, Jesus is eternal. As God incarnate, he bridged the spiritual essence of God with the material creation of which humankind is part. Even if human beings did not fall into evil, God the Father still would have sent his only-begotten Son, Jesus, into the world to intercede on its behalf. The intercessory role of God the Son is not a response to sin but one that allows humankind to commune with the divine essence without being intrinsically part of it. Instead, God made human beings in his image (Latin: imago Dei ); that is, a copy of his substance ( see " Humankind & Ancestral Sin "). Jesus is God's essence and the material vessel that typifies it. His purpose is to intercede on behalf of the church, the people God trusts to accomplish his goals, and to communicate with him. Any Christology that relegates Jesus to a mere creature lower than a timeless expression of God also concludes that the church is a pointless endeavor. Without the divine Logos ( G3056 )—Jesus as our intercessor—the church would be nothing more than a group promoting their standards of truth and righteousness. The church is holy because God sets it apart, not because we Christians attain holiness on our own merits. Courtesy of www.LumoProject.com Conclusion ​ The church is simply the people of God to a world that has abandoned him. Jesus is the high priest; therefore, no other priest is required. The author of the letter to the Hebrews carefully delineated who Jesus is and is not—Jesus is not an angel ( Heb. 2:5–9 ) or a priest who makes temporal sacrifices to cover human wrongdoing. Instead, Jesus is God incarnate, who sacrificed himself once as the only high priest capable of doing so ( Heb. 4:14 ). He taught the church not to call anyone rabbi, instructor, or father because the Lord is the only one who instructs and fathers it correctly and honestly ( Matt. 23:9 ). Paul called the church the "body of Christ" because it accomplishes his purpose in the world ( 1 Cor. 12:27 ). However, the church needs Christ to intercede between humankind and God, so it is not one with him in any mystical sense. The church partakes of the divine nature by grace through faith, never by its works ( Eph. 2:8–9 ). Likewise, no ecclesiastical hierarchy represents the church to God, nor does God represent the church to itself. They relate through Jesus alone. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; we pray for your holy Christian church. Fill it with all truth, in all reality, with all peace. Where it is corrupt, purify it; where it is in error, direct it; where in anything it is amiss, reform it; where it is correct, strengthen it; where it is in want, provide for it; where it is in discord, reunite it; where it is in decline, renew it; for the sake of Jesus the Messiah, your Son our Savior. Amen.​ Bibliography ​ Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. ​ Bird, Michael F. Evangelical Theology: A Biblical and Systematic Introduction . 2nd ed. Grand Rapids: Zondervan Academic, 2020. Chan, Simon. Liturgical Theology: Church as Worshiping Community . Downers Grove, IL: InterVarsity, 1996. ​ Cleenewerck, Laurent. His Broken Body: Understanding and Healing the Schism Between the Roman Catholic and Eastern Orthodox Churches . Washington, DC: Euclid University Press, 2007. ​ Danker, Ryan N., ed. The Faith Once Delivered: A Wesleyan Witness to Christian Orthodoxy . Alexandria, VA: John Wesley Institute, 2022. Ignatius. "The Epistle of Ignatius to the Smyrnæans Shorter and Longer Versions." In Ante-Nicene Fathers, Vol. 1: The Apostolic Fathers, Justin Martyr, Irenaeus . Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Grand Rapids: Eerdmans, 1885. ​ Kärkkäinen, ​Veli-Matti. An Introduction to Ecclesiology: Ecumenical, Historical and Global Perspectives . Downers Grove, IL: IVP Academic, 2009. Leeman, Jonathan, Christopher J. H. Wright, John R. Franke, and Peter J. Leithart. Four Views on the Church's Mission . Counterpoints. Edited by Jason S. Sexton and Stanley N. Gundry. Grand Rapids: Zondervan, 2017. ​ Lewis, C. S. Mere Christianity . San Francisco: HarperOne, 2015. ​ MacCulloch, Diarmaid. Christianity: The First Three Thousand Years . New York: Penguin, 2011. Toon, Peter, L. Roy Taylor, Paige Patterson, and Sam E. Waldron. Who Runs the Church? Four Views on Church Government . Counterpoints. Edited by Steven B. Cowan and Paul E. Engle. Grand Rapids: Zondervan, 2004. ​ 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 Christology is the theological study of Jesus' identity as Christ or Messiah . Both of these words mean "anointed one" in Greek ( G5547 ; Christos ) and Hebrew ( H4899 ; Mashiach ), respectively. The New Testament authors gave Jesus many titles to emphasize the facets of his messianic identity. Some readers come away from the texts with a low Christology , meaning they view Jesus as a prominent Jewish rabbi or teacher but not as God incarnate. However, throughout history, the church has always taught a high Christology , meaning that Jesus is an essential person of the Trinity. Granted, Jesus never said "I am God" in a way a contemporary person would understand. No, he was much more specific: "Very truly I tell you, before Abraham was born, I Am!" ( John 8:58 ). Jesus claimed to be Yahweh ( H3068 ), the one true God of Israel and all of the nations. Let us explore the meanings of Jesus' titles. ​ Paleo-Christian Press Alpha & Omega ​ In Revelation, Jesus calls himself the "Alpha and Omega" three times: 1) "I am the Alpha and the Omega, who is, and who was, and who is to come, the Almighty" ( Rev. 1:8 ), 2) "It is done. I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give water without cost from the spring of the water of life" ( Rev. 21:6 ), and 3) "I am the Alpha and the Omega, the First and the Last, the Beginning and the End" ( Rev. 22:13 ). ​ The title "Alpha and Omega" refers to the first and last letters of the Greek alphabet. If Jesus spoke English to us today, he would tell us that he is the "Everything from A to Z." Philosophers refer to this concept as teleology , the study of God's design purpose for creation. Jesus is the metaphysical reason for everything in the universe.​ Courtesy of www.LumoProject.com Great High Priest ​ The author of Hebrews wrote, "Therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess" ( Heb. 4:14 ). He also said, "But when Christ came as high priest of the good things that are now already here, he went through the greater and more perfect tabernacle that is not made with human hands, that is to say, is not a part of this creation" ( Heb. 9:11 ). This is because God anointed Jesus to be Israel's high priest, one who perfectly kept the Law of Moses: "The high priest, the one among his brothers who has had the anointing oil poured on his head and who has been ordained to wear the priestly garments, must not let his hair become unkempt or tear his clothes" ( Lev. 21:10 ). While God anointed the former high priests of Israel until death, Jesus' service lasts forever. Neither did Jesus have to offer sacrifices for sin, a requirement for other priests because they were fallen people li ke the rest of us ( Heb. 7:23–28 ). ​ Courtesy of www.LumoProject.com Holy One of God ​ The title "Holy One of God" only occurs once in the New Testament in a positive context: "Simon Peter answered him, 'Lord, to whom shall we go? You have the words of eternal life. We have come to believe and to know that you are the Holy One of God'" ( John 6:68–69 ). The Greek adjective hagios ( G40 ), often translated as "holy" or "saint," refers to something that God set apart. The fuller title, "Holy One of God," implies that God appointed Jesus above all others. This designation corresponds with "Holy One of Israel," a common Old Testament title for God himself (e.g., Ps. 71:22 ). Therefore, "Holy One" implies Jesus' divinity as well as his sacredness. ​ Paleo-Christian Press I Am ​ Sometimes, critics argue that Jesus never claimed to be divine. To the contrary, he asserted: "Very truly I tell you, before Abraham was born, I Am!" ( John 8:58 ). Jesus identified himself with God's most holy name, YHWH (H3068), derived from the Hebrew phrase Ehyeh Asher Ehyeh ("I AM WHO I AM ," Exod. 3:14 ). Also, he claimed to be eternal and without beginning. The Jewish leaders understood Jesus' statement well and wanted to execute him for blasphemy ( John 8:59 ). God revealed his name to Moses at Mount Sinai. ​ Courtesy of www.LumoProject.com Immanuel ​ The name Immanuel ( H6005 ) means "God with us" and appears only twice in the Old Testament, notably in Isaiah 7:14 : "Therefore the L ORD himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel." Matthew quoted this verse when he wrote, "All this took place to fulfill what the Lord had said through the prophet: 'The virgin will conceive and give birth to a son, and they will call him Immanuel'" ( Matt. 1:22–23 ). This verse is where we derive the teaching of Mary's virgin birth of Jesus, although scholars debate whether to translate the Hebrew noun almah ( H5959 ) as "young woman" or "virgin." Matthew used the Septuagint, which rendered it as parthenos ( G3933 ), identifying Mary as a literal virgin rather than just a young woman. Immanuel means "God with us," allowing us to approach him boldly in the name of Jesus. ​ Courtesy of www.LumoProject.com King of the Jews ​ Christians know "King of the Jews" as the title that Pontius Pilate ascribed to Jesus during his trial and crucifixion ( John 18:33 , 19:3–21 ). However, the wise men first called the infant Jesus the "King of the Jews" when they saw the star of Bethlehem ( Matt. 2:2 ). This title identifies Jesus ethnically and religiously as a Jew and the Davidic monarch for all of Israel. When the wise men called Jesus the "King of the Jews," it offended Herod, the de facto king of the Jews appointed by the Romans ( Matt. 1:1–12 ). Jesus arrived as the King of the Jews de jure , the rightful heir to the throne of David. Courtesy of www.FreeBibleImages.com Lamb of God / Good Shepherd ​ At first glance, it seems like a contradiction of terms to call Jesus both a lamb and a shepherd. These christological titles refer to separate analogies and are not mutually exclusive. To say that Jesus is the "Lamb of God" is to know how the Father sent him to atone for our sins ( John 1:29 , 36 ). When Jesus identified himself as the Good Shepherd, he claimed to be the epitome of good leadership for all of Israel ( John 10:1–14 ). ​ Lucija Logos / Word of God ​ The evangelist John testified, "In the beginning was the Word, and the Word was with God, and the Word was God" ( John 1:1 ). Theologians from the post-apostolic age to modern scholarship have focused entirely on the Greek philosophical meaning of this verse. However, as a Jew, John had Genesis 1 in mind when God created the universe by mere speech. Jesus, as the Word of God, gives meaning to all things. He is the meaning of all things in the universe: "In the past, God spoke through the prophets to our ancestors in many times and many ways. In these final days, though, he spoke to us through a Son. God made his Son the heir of everything and created the world through him. The Son is the light of God's glory and the imprint of God's being. He maintains everything with his powerful message" ( Heb. 1:1–3 ). The Greek noun Logos ( G3056 , "Word") implies that Jesus is the absolute law—both scientific and moral—and the definition of the universe. ​ Paleo-Christian Press Lord ​ The titles "lord" and "master" often imply toxic leadership and abuse. We live in societies without lords and masters; instead, we have supervisors and managers. In our representative democracies, we understand that our bosses must earn their positions, and they can subsequently lose them at any time. However, when we call Jesus "Lord" (Greek: Kurios ; G2962 ), it follows the ancient tradition that leadership is by inheritance and divine right. For now, God allows human beings the freedom to recognize Jesus as Lord on their own volition. However, the apostle Paul warned: "Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father" ( Phil. 2:9–11 ). ​ Joshua J. Cotten Messiah / Christ ​ The Hebrew Mashiach and the Greek Christos mean "anointed one." These words refer to the anointing ceremony for kings and Levitical priests in Israel, which involved the use of sacred oil. The ingredients for this anointing oil included myrrh, cinnamon, aromatic cane, cassia, and olive oil ( Exod. 30:22–26 ). The implication of calling Jesus "Messiah" and "Christ" is the acknowledgment of his priesthood and kingship. While many first-century Jews considered the Messiah to be a king or a military leader, they failed to recognize his priestly office ( John 6:14–16 ). Even the Romans understood Messiah as "king" ( John 18:33–37 ). The author of Hebrews wrote: In the same way, Christ did not take on himself the glory of becoming a high priest. But God said to him, "You are my Son; today I have become your Father." And he says in another place, "You are a priest forever, in the order of Melchizedek" ( Heb. 5:5–6 ; cf. Ps. 2:7 , 110:4 ). ​ Paleo-Christian Press Paraclete / Advocate & Comforter ​ The Greek noun Paraklētos ( G3875 ) refers to an advocate or comforter who makes the right call because he is close to the situation. In other words, the Paraclete gets it right during "close calls." Jesus himself told his disciples that he would send the Paraclete, that is, the Holy Spirit, once he ascended to God ( John 14:16 , 26 , 15:26 , 16:7 ). However, John also called Jesus himself a paraclete when he wrote, "My dear children, I write this to you so that you will not sin. But if anybody does sin, we have an advocate with the Father—Jesus Christ, the Righteous One. He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world" ( 1 John 2:1–2 ). John understood that the Father, the Son, and the Holy Spirit are co-equal persons of God in the Trinity. ​ Paleo-Christian Press Prophet ​ The Greek noun prophētēs ( G4396 ) means "spokesperson." In its ancient context, writers applied the word to spokespeople for various kings and other political leaders. If the speaker did not present peace terms to an enemy king, for example, his king would execute him for treason. Likewise, the Law of Moses mandated the death penalty for all false prophets ( Deut. 13:5 ). Since a prophet in Israel was considered God's spokesman, the Lord forbade them from altering their message. Jesus is God's most righteous prophet, never testifying about himself but always for the Father ( John 5:30–47 ). The scriptures do not leave us without knowledge about prophets. About a false one, God says, "If what a prophet proclaims in the name of the L ORD does not take place or come true, that is a message the L ORD has not spoken. That prophet has spoken presumptuously, so do not be alarmed" ( Deut. 18:22 ). About a true prophet, God says, "But the prophet who prophesies peace will be recognized as one truly sent by the L ORD only if his prediction comes true" ( Jer. 28:9 ). ​ Courtesy of www.LumoProject.com Rabbi & Teacher ​ The Hebrew word rabbi ( H7231 , rabab ) means "great in number," referring to the number of facts learned by a Jewish teacher. Today, rabbis spend many years in yeshiva or seminary studying the entire compendium of Jewish written tradition. We Christians often assume Jesus did not have to learn in a formal setting. However, there is no contradiction in saying Jesus' rabbinical education represents his human nature while God inspired his divine nature. ​ Courtesy of www.LumoProject.org Savior / Redeemer ​ The titles of "Savior" and "Redeemer" beg the question of "What does Jesus save/redeem us from?" While many of us would quickly answer it with "from hell," there is much more to salvation than just some eternal fire insurance. We receive salvation by having a relationship with God, our Creator. Paul wrote: But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. Since we have now been justified by his blood, how much more shall we be saved from God's wrath through him! For if, while we were God's enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life! ( Rom. 5:8–10 ). We moderns erroneously believe we are entitled to God's steadfast love when, in fact, we deserve his swift justice ( Rom. 3:9–20 ). By his grace and forgiveness of our grave sins, we may dare approach God through his Son, our Lord, Jesus Christ. The Greek noun sōtēr ( G4990 , "savior," "deliverer," or "preserver") comes from the verb sōzō ( G4982 ), which can be translated as "to save," "to heal," or "to cure" ( Matt. 1:21 , 9:22 ). ​ PhotoGranary Son of David ​ The messianic title "Son of David" refers to the royal lineage of David, the ancient king of Israel. It also refers to Jesus' actual genealogy and the monarchial authority entrusted to him by God ( Matt 1:1 , 12:23 , 21:9 , 22:42 ; Luke 1:32 ). ​ Laughing Cat & Sunguk Kim Son of God ​ By calling Jesus the "Son of God," we must not assume that we recognize his divinity. Our Jewish brethren remind us that the phrase "son of God" appears in the Old Testament in a few contexts: 1) When the Nephilim existed and the "sons of God" impregnated women ( Gen. 6:2–4 ), 2) When God told Moses to warn Pharaoh: "This is what the L ORD says: Israel is my firstborn son" ( Exod. 4:22 ), 3) When God set apart Israel as his chosen people ( Deut. 14:1–2 ), 4) When the author of Job called the angelic council of heaven "sons of God" ( Job 1:6 , 2:1 ); When God referred to King Solomon as his son ( 2 Sam. 7:14 ), and 5) When the prophet Hosea called the entire nation of Israel the "son" of God" ( Hos. 11:1 ). ​ However, the New Testament writers referred to Jesus as the "Son of God." They described Jesus as the Son of God par excellence, using this title. Nevertheless, he is the "one and only Son of God" (Greek: monogenēs Huios tou Theou ; G3439 , G5207 , G3588 , G2316 ), a crucial distinction in that only Jesus shares God's divinely essential DNA. John used this full title for Jesus when he wrote, "Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God's one and only Son" ( John 3:18 ). ​ Paleo-Christian Press Son of Man ​ The title "Son of Man" was Jesus' favorite in the gospels, which translates the Hebrew phrase Ben Adam ( H1121 , H120 ; lit. "son of Adam"). However, the prophet Daniel wrote the "Son of Man" title in Aramaic ( Bar Enash , H1247 , H606 ) when he testified: ​ In my vision at night I looked, and there before me was one like a Son of Man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed ( Dan. 7:13–14 ). ​ Jesus preferred "Son of Man" because it best represented his inauguration of God's kingdom and the apocalyptic dimensions of the Messiah. He expressed this concept, especially in the parable of the weeds among the wheat: "As the weeds are pulled up and burned in the fire, so it will be at the end of the age. The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. They will throw them into the blazing furnace, where there will be weeping and gnashing of teeth" ( Matt. 13:40–42 ). ​ Paleo-Christian Press Son of Mary (As a Title of Christology) ​ Mark 6:3 ("'Isn't this the carpenter? Isn't this Mary's son and the brother of James, Joseph, Judas, and Simon? Aren't his sisters here with us?' And they took offense at him") is the only place in the New Testament where anyone calls Jesus "Mary's son." However, this identification of Jesus as the "son of Mary" became an essential doctrine at the Council of Chalcedon in AD 451. The church leaders published the Definition of Chalcedon, granting Mary the Greek title Theotokos ( G2316 , G5110 ), "God-bearer." They decided on Theotokos rather than Christotokos , "Christ-bearer," to defend Jesus' co-eternal divinity with the Father. ​ Daniel Sandvik Suffering Servant ​ One of the main reasons Jews still object to Jesus being their Messiah is that they reject the "suffering servant" motif we Christians take for granted. We receive the concept from the prophet Isaiah, who described a suffering servant ( Isa. 52:13–53:12 ). This is not a random interpretation for us Christians. The evangelist Philip of Jerusalem read this passage to an Ethiopian eunuch and explained that Isaiah had explicitly written about Jesus as the Messiah, the suffering servant ( Acts 8:26–40 ). Most first-century Jews, who suffered under four different major empires, believed that Isaiah had written about Israel and hoped for a military or political leader who would defeat their enemies and establish a literal Jewish kingdom. However, the early Christians understood the Messiah to be a humble man who would give up his own life to save all people, not just Israel. This message is the gospel we preach. Courtesy of www.LumoProject.com Conclusion Exploring the different titles of Jesus helps us better understand who he is, what he does, and why he is vital in the Christian faith. Titles like "Alpha and Omega" demonstrate his eternal nature, "Great High Priest" highlights his role in connecting people to God, and "Holy One of God" underscores his divine nature. These names are more than just words from history or church teaching—they are central to what Christians believe and how we grow in faith. By studying these titles, we gain a deeper understanding of Jesus' purpose and strengthen our knowledge and relationship with Him. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; by the resurrection of Jesus on the first day of the week, you conquered sin, put death to flight, and gave us the hope of everlasting life: Redeem all our days by this victory; forgive our sins, banish our fears, make us bold to praise you and to do your will; and steel us to wait for the consummation of your kingdom on the last great day; through Jesus the Messiah our Lord. Amen.​ Bibliography ​ Attridge, Harold W., ed. The NRSV HarperCollins Study Bible, Revised and Updated with Apocryphal and Deuterocanonical Books . San Francisco: HarperOne, 2006.​ ​ Bivin, David N. "'Prophet' as a Messianic Title." Jerusalem Perspective 2 ( 1987): 3–4 . link . ​ Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. ​ Buth, Randall. "'Son of Man': Jesus' Most Important Title." Jerusalem Perspective 3, no. 2 (1990): 11–15. link . ​ Dobson, Kent. NIV First-Century Study Bible: Explore Scripture in Its Jewish and Early Christian Context . Grand Rapids: Zondervan, 2014. ​ Himma, Kenneth Einar. "Design Arguments for the Existence of God." Internet Encyclopedia of Philosophy . University of Tennessee at Martin. link . ​ Kaiser, Walter C., Jr., and Duane Garrett, eds. NIV Archaeological Study Bible: An Illustrated Walk Through Biblical History and Culture . Grand Rapids: Zondervan, 2006. ​ 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. ​ Lewis, C. S. Mere Christianity . San Francisco: HarperOne, 2015. ​ McDaniel, Debbie. "50 Names and Titles of Jesus: Who the Bible Says Christ Is." Crosswalk. December 1, 2016. link . ​ Strauss, Mark L. Four Portraits, One Jesus: A Survey of Jesus and the Gospels . 2nd ed. Grand Rapids: Zondervan, 2020. ​ 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.

David Padfield Introduction Many churches today decorate their sanctuaries with banners and linens in specific colors for a designated period. The pastor may also wear a chasuble or stole in the same color. Where do they come from, and what do they mean? Why do some colors get more extended periods than others? Welcome to the seasons of the church! For nearly all of Christianity's bimillennial history, pastors and theologians have kept this time-honored tradition alive for us to this day. This custom is the liturgical calendar, the yearly planner for Christian worship. Liturgy means "work of the people," representing public service or ministry ( leitourgia ; G3009 ). The apostle Paul used the word twice in his letter to the Philippians ( 2:17 , 30 ). In other words, worship is a service in which God expects all of us to participate. In addition to the colors and symbols, church leaders organize their lessons, music, and sermons according to the  lectionary —a cycle of public readings based on a three-year rotation. The lectionary reflects Paul's instructions to Timothy: "Until I arrive, give attention to the public reading of Scripture, to exhorting, to teaching" ( 1 Tim. 4:13 ). Both the liturgical calendar and the lectionary derive from Jewish synagogue worship. For example, when Jesus read from the prophet Isaiah in Nazareth, he read from a text the synagogue leader had selected ( Luke 4:16–21 ). Jews today still read their Torah portions on a triennial cycle. Courtesy of www.LumoProject.com Dramatizing the Life of Jesus ​ The liturgical calendar helps us remember the life and ministry of Jesus and live it out in our everyday lives! It is a resurrection timeline, knowing Christ did not stay in the tomb, but he is risen! The church year begins with Advent , from the Latin word adventus , or "coming." This exact word translates the Greek parousia ( G3952 ), which Paul used to describe the "coming" of Jesus at the world's end ( 1 Thess. 4:15 ). Therefore, Advent is not just a time when we notionally wait for Christ's birth, but also one in which we remain to join him in God's kingdom! Of course, the birth of Jesus is when we recall the phenomenon of God coming to us in human flesh and blood—the incarnation. The highest of all heaven and earth came to live among the lowest of people; he would save all who would repent and know him. We observe this in our celebration of the Nativity , also known as Christmas (lit. "Christ's Mass"). The other primary Christian festival is the Pascha ( G3957 )—the Greek rendering of the Hebrew word for Passover, Pesach ( H6453 )—or what many people still mistakenly call "Easter" (from the Anglo-Saxon pagan idol Ēostre ). The Nativity and the Pascha dominate the liturgical calendar, as they should. In the forty days before Jesus' crucifixion and resurrection, we observe a time of fasting, sacrifice, and prayer known as Lent (from an archaic English word for "springtime"). We do this to remember when the ancient Israelites wandered through the desert for forty years before entering the Promised Land ( Exod. 16:35 ). It is also to recall how Jesus succeeded in the same three temptations in which they failed God. He spent forty days in the wilderness before entering his public ministry to Israel ( Matt. 4:1–11 ; Mark 1:12–13 ; Luke 4:1–13 ). After Pascha, we celebrate  Pentecost , initially a Jewish festival that counts "fifty days" (Greek: Pentēkostē ; G4005 ) after Passover. For Christians, Pentecost is the "birthday of the church." Pentecost was the occasion when the apostle Peter stood before the nation of Israel and proclaimed Jesus as their national Messiah, calling them to repentance and baptism ( Acts 2:14–41 ). ​ Ordinary Time is what it sounds like—a time without significant observances. However, this is the time we need most to practice the Christian faith—a time of peace. We are not Christians because we can praise God when things are going well and when we feel loved by our friends and family. We are Christians because we endure with the Lord through hardship, ordinary things, circumstances, and boredom. Moreover, this is a time to slow down and appreciate the beauty of nature, the attributes of God, the needs of others, and many other things that escape our notice. Therefore, the church calendar helps us to express the full range of our emotions and confessions of faith that God presents himself in all circumstances: joy, peace, strife, war, fear, and lamentation. It also allows the church to teach children and properly catechize adults about the context of traditions and observances, hence why God issued a calendar in the first place ( Deut. 6:20–25 ). Colors of the Church Calendar Blue represents the Levitical priesthood of Israel and the Law of Moses. It remains the sacred color of Judaism, used for prayer shawls and tassels. Blue symbolizes Jesus' priesthood and God's call to righteousness. It is used during Advent. Violet symbolizes royalty, repentance, and preparation. It is used during Lent. ​ White and Gold symbolize joy, purity, and victory. It is used during Pascha. ​ Red is the color of fire and blood; it represents the Holy Spirit, Jesus' atonement on the cross, and the death of martyrs. It is used during Pentecost. ​ Green is the color of plants and evergreens. It symbolizes spiritual maturity, eternal life, and the promise of life and hope. It is used during Ordinary Time. Rose symbolizes the events of salvation history won by Jesus. It softens the penitential themes of Advent and Lent as the church moves toward the Nativity and Pascha. It is used on the third Sunday of Advent ( Gaudete Sunday ) and the fourth Sunday of Lent ( Laetare Sunday ). ​ Courtesy of www.LumoProject.com Keeping Time with Israel​ ​ Today, our Messianic Jewish brethren observe the biblical calendar, with commemorations of Jesus added to it. Our liturgical holy days —derived from the word  "holiday" —loosely correspond with the Jewish calendar. The Christian Gentiles of the late first and early second centuries wanted to continue the Judaic tradition without the legalism of Pharisaic rules. Their answer was to infuse the Hebrew festivals with messianic symbolism. For starters, our winter celebration of the Nativity corresponds with Hanukkah ( H2597 ), the eight-day festival of lights, which marks the Dedication of the temple following Antiochus IV Epiphanes' (175–163 BC) desolating sacrilege in 165 BC ( 1 Macc. 4:36–59 ; 2 Macc. 10:1–8 Common English Bible). The incarnation of Jesus corresponds with the Feast of Tabernacles (Hebrew: Sukkot ; H5521 ). Consider John's testimony: "The Word became flesh and made his dwelling [ eskēnōsen ; G4637 , "tabernacled;" lit. "pitched his tent"] among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth" ( John 1:14 ). Jesus came to live with us on earth by accepting the "tabernacle" of flesh and blood, taking Israel's exodus and salvation as his sacrifice.​ Through Jesus' Incarnation, he not only dwelt among us physically but also brought the presence of God closer to humanity, fulfilling the more profound spiritual significance of the Feast of Tabernacles. His life, death, and resurrection inaugurated a new era in which God's presence would no longer be confined to a physical tabernacle or temple, but would dwell within the hearts of believers through the Holy Spirit. Thus, the Feast of Tabernacles finds its ultimate fulfillment in Jesus Christ, who embodies the true tabernacle of God's presence among us. ​ Christians are well aware of the connection between the  Passover  and the Pascha. Just as the ancient Israelites ate unleavened bread when the Lord "passed over" their homes and saved them from perishing ( Exod. 12:27 ), Jesus took unleavened bread to mark his death as our atonement ( Mark 14:21–25 ). Hence, the Feast of Unleavened Bread (Hebrew: Chag ha-Matzot ; H2282 , H4682 ) is now linked to Passover, whereas it was a separate feast in Scripture. Jesus rose from the dead three days after the Passover on the day of Firstfruits (Hebrew: Bikkurim ; H1061 ). Paul connected the resurrection to his Jewish feast, writing, "But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. . . . But each in turn: Christ, the firstfruits; then, when he comes, those who belong to him" ( 1 Cor. 15:20 , 23 )—the day of Pentecost followed Jesus' resurrection fifty days later when the Holy Spirit came to the apostles in the upstairs room of the temple and anointed them for evangelism ( Acts 2:1–6 ). ​ The two Jewish feasts at the beginning of the year do not correlate with the Christian liturgical calendar. These are Yom Kippur ( H3117 ; H3725 , "Day of Atonement") and Rosh ha-Shanah ( H7218 ; H8141 ; Jewish New Year; lit. "Head of the Year"). We do not observe these feasts because Jesus the Messiah became the atonement for our sins, making repentance available throughout the year instead of merely ten days ( see " Lamb of God: Atonement "). The season of Lent may parallel the concept of Yom Kippur, but the calendar dates and intentions do not necessarily align. Likewise, with Rosh ha-Shanah, we often make New Year's resolutions to do something better or to let go of a bad habit. The lectionary always features this New Year's Day reading: ​ There is a time for everything, and a season for every activity under the heavens: a time to be born and a time to die, a time to plant and a time to uproot, a time to kill and a time to heal, a time to tear down and a time to build, a time to weep and a time to laugh, a time to mourn and a time to dance, a time to scatter stones and a time to gather them, a time to embrace and a time to refrain from embracing, a time to search and a time to give up, a time to keep and a time to throw away, a time to tear and a time to mend, a time to be silent and a time to speak, a time to love and a time to hate, a time for war and a time for peace ( Eccl. 3:1–8 ). Bashir Sheikh Yousef Conclusion ​ Jesus taught the importance of staying alert and spiritually ready for God's kingdom, which will come unexpectedly. Based on Jewish festivals, the Christian liturgical calendar helps believers stay prepared through seasons like Advent, Lent, Easter, and Pentecost. These seasons serve as rehearsals for faith, providing opportunities for reflection, repentance, and renewal. The Hebrew noun mikra ( H4744 ), meaning "sacred assembly" or "rehearsal," highlights this idea. Similarly, baptism and communion act as dress rehearsals for God's ultimate banquet—baptism marks the start of faith, while communion strengthens the bond with Christ. These practices remind believers of God's grace and help them grow spiritually, ensuring they are ready for the fulfillment of his kingdom. Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; you have poured upon us the new light of your incarnate Word: grant that this light, kindled in our hearts, may shine forth in our lives; through Jesus the Messiah our Lord, who lives and reigns with you in the unity of the Holy Spirit, one God, now and forever. Amen.​ Bibliography ​ Boling, Ruth L. Come Worship with Me: A Journey Through the Church Year . Louisville: Westminster John Knox, 2010. ​ Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. ​ Bratcher, Dennis. "The Seasons of the Church Year." The Voice. Christian Resource Institute. 2018. link . ​ Bruce, F. F. New Testament History . New York: Doubleday, 1980. ​ Gamber, Jenifer. "The Liturgical Year Explained." Building Faith. Virginia Theological Seminary. September 28, 2012. link . ​ Harper, Michael. "It Is Pascha, Not Easter!" Orthodox Christianity (blog). May 5, 2013. link . ​ Kasdan, Barney. God's Appointed Times: A Practical Guide for Understanding and Celebrating the Biblical Holy Days . Clarksville, MD: Messianic Jewish Publications, 1993. ​ ⸻. God's Appointed Customs: A Messianic Jewish Guide to the Biblical Lifecycle and Lifestyle . Clarksville, MD: Messianic Jewish Publications, 1996. Morris, Leon. "The New Testament and the Jewish Lectionaries." London: Tyndale, 1964. ​ Nadler, Sam. Messiah in the Feasts of Israel . Charlotte: Word of Messiah Ministries, 2010. Neel, Douglas E., and Joel A. Pugh. The Food and Feasts of Jesus: Inside the World of First Century Fare, with Menus and Recipes . Lanham, MD: Rowman & Littlefield, 2013. ⸻. The Food and Feasts of the Apostle Paul: Inside the Early Church, with Menus and Recipes . Lanham, MD: Rowman & Littlefield, 2024. Strauss, Mark L. Four Portraits, One Jesus: A Survey of Jesus and the Gospels . 2nd ed. Grand Rapids: Zondervan, 2020. ​ Talley, Thomas J. The Origins of the Liturgical Year . 2nd ed. Collegeville, MN: Liturgical, 1991.

Stella Levi Introduction 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 shawls (Hebrew: tallit ), the interwoven threads of their fringes (Hebrew: tzitzit ; H6734 ), and the modern Israeli flag. There is even more symbolism associated with blue in the Bible, particularly in relation to God. Blue is the color of the sky, and the pavement of sapphire around God's feet ( Exod. 24:10 ). The prophet Ezekiel tells us that God's throne itself is blue, made from the finest of Lapis lazuli ( Ezek. 1:26 , 10:1 ). Blue was the color of the Law of Moses and the Levitical priesthood, similar in manufacture to the purple dye of royalty. Blue furnished the temple curtains and covered the furniture and utensils in transit. Blue dye (Hebrew: techelet ; H8504 ) came from Hexaplex trunculus , a non-kosher sea snail. Courtesy of www.LumoProject.com A Kingdom of Priests ​ For God to meet the Israelites during their exodus from Egypt, he told them to make the Tent of Meeting. They decorated it with blue, crimson (some translations read "scarlet"), and purple threads alongside furniture and golden utensils. God wanted his priests, descendants from Aaron's son, Levi, to wear blue ephods to undergird the breastplate with a stone for Israel's twelve tribes. The outer cover and retaining cables were always blue. Because the yarn came from wool and the ephod and curtains were from twisted linen ( Exod. 25:4 , 39:1–31 ), God banned the Israelites from the other eleven tribes from wearing wool and linen together ( Lev. 19:19 ; Deut. 22:11 ). Such a mixture was only for the temple and its holy things. However, God instructed all the Israelites to attach fringes to the four corners of their garments, using blue thread interwoven with white thread. Symbolically, the tiny threads of blue reminded them of God and to obey his commandments ( Num. 15:38 ). Israel served as God's kingdom of priests, a royal priesthood to the nations. They were a light to the nations (i.e., Gentiles; from Latin gentilis , "people"). However, the Levites were the priests of Israel, meaning they alone could stand in God's presence and minister to him. The "royal priesthood" concept did not imply that all Israelites could serve as both civil and religious leaders. Perhaps this was the reasoning of Korah when he said, "You have gone too far! The whole community is holy, every one of them, and the L ORD is with them. Why then do you set yourselves above the L ORD 's assembly?" ( Num. 16:3 ). God decimated Korah and his co-conspirators in their rebellion against Moses and Aaron ( Num. 16:23–50 ). Niccolini Scarlet Harlot, but No Blue ​ Much of Revelation revisits Old Testament themes, meaning the past informs us of the present and the future. One of the things Christians often overlook is the significance of the colors described in the depiction of the great harlot of Babylon. In contrast to the pattern and the golden utensils for the tent of meeting and the Jerusalem temple, which featured blue, crimson, and purple, the great harlot only possesses scarlet and purple with a single golden cup ( Rev. 17:4 ). Why does she lack blue? Blue is the color associated with God and his moral law ( Luke 9:35 ; Rom. 1:4 ). This symbolism refers to the sky, representing the sacred covenant between God and all creation. Moreover, red is the color of earth and humankind (Hebrew: adam , "man;" H120 ; adom , "red;" H122 ; adamah , "earth;" H127 ; cf. Gen. 2:7 ); purple is royalty and kingdom ( see " Lydia of Thyatira ;" cf. Esth. 8:15 ; Dan. 5:7 ), and gold represents wealth ( Gen. 2:11–12 ). All of the laws of morality and nature make up the sky, pointing to the ultimate reason, logic , and definition: Jesus as the divine Word of God (Greek: Logos ; G3056 ; cf. John 1:1 ). Therefore, the great harlot is a church-like community of people that appear to be Christian, but they disobey God like every other unrepentant sinner. The devil's anti-church follows his anti-messiah (i.e., antichrist), a corrupt antithesis of the church as the bride of Christ ( Luke 5:34–35 ; Eph. 5:31–32 ). For this reason, the apostle Paul called the antichrist the "man of lawlessness" ( 2 Thess. 2:3 ). Scripture presents the pseudo-church as a harlot because she pretends to be faithful to God's law while committing adultery, idolatry, and fornication. ​ Courtesy of www.LumoProject.com Royal Priesthood, Revisited ​ The apostle Peter wrote, "But you are a chosen people, a royal priesthood, a holy nation, God's special possession, that you may declare the praises of him who called you out of darkness into his wonderful light" ( 1 Pet. 2:9 ). In this context Peter included the Christian Gentiles in Israel's royal priesthood. This idea does not mean the church exists without leadership, as God condemned Korah and his followers for rebelling against Moses and Aaron. Priesthood means that Jesus calls all believers to represent him and minister to the world. As Gentiles, we are wild and lawless branches the Holy Spirit grafts into the olive tree of Israel ( Rom. 11:17–24 ). We enter into the body of Christ, made real through the incarnation of the only-begotten Son in human flesh and blood. Traditionally, many Christian artists have depicted Jesus in blue and red clothing to emphasize his dual nature, both divine and human. The church likewise encompasses the blue of heaven and the red of the earth, combined with God's wealth of gold and royalty of purple. We represent the kingdom of heaven in the world, citizens who transcend the temporal boundaries of politics and culture. John Theodor Conclusion Blue holds deep meaning in religion, especially in Judaism and the Bible. It represents God, holiness, and eternity. From the blue threads in prayer shawls to the image of God's throne, blue connects people to heaven and the divine. It is used in religious ceremonies and objects to show respect, purity, and spiritual meaning. Blue symbolizes the bond between God and humanity. Across time and cultures, blue continues to remind people of God's greatness and the mysteries beyond what we can see. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; for you teach us in your Word to offer prayers and supplications and give thanks to all people. We humbly ask you mercifully to receive our prayers. Inspire the universal church continually with the spirit of truth, unity, and concord, and grant that all who confess your name may agree in the truth and live in harmony and godly love. Amen.​ Bibliography ​ Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. Ngo, Robin. "Bible History Daily: What Color Was Tekhelet?" Biblical Archaeology Society. September 15, 2024. link . Sagiv, Gadi. Jewish Blues: A History of a Color in Judaism—Jewish Culture and Contexts . Philadelphia: University of Pennsylvania Press, 2023. "Tekhelet: The Mystery of the Long-Lost Biblical Blue Thread." Chabad. link . Tumino, Melissa. "The Ultimate Guide to the Biblical Meaning of Colors." Think About Such Things (blog). June 29, 2020. link . Tverberg, Lois. "What's So Wrong with Mixing Wool and Linen?" Our Rabbi Jesus (blog). July 2, 2013. link .

Diana Polekhina Introduction 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 the era of belief, it was an era of doubt, it was the season of virtue, it was a season of evil, it was the beginning of hope, it was the end of death. The Holy Spirit's message to the seven churches in Revelation encompassed all these themes ( Rev. 1–3 ). They were each located in the Roman province of Asia. In ancient times, the seven cities of Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea followed the same northward route. John ordered them by their distance from Patmos, his place of exile, around AD 80 ( Rev. 1:4 , 11 , 20 ). The modern Turkish cities that approximate these locations are Selçuk, İzmir, Bergama, Akhisar, Sart, Alaşehir, and Denizli. ​ When interpreting Revelation, theologians categorize all end times perspectives into four categories: futurism, historicism, idealism, and preterism. Futurists consider most events in Revelation and other apocalyptic texts, such as Daniel, to be primarily future events. This is the most common view in eschatology , the study of the end times ( see " Revelation: Then, Now, and Not Yet "). They believe the fulfillment of Revelation to be a succession of current and future events. Alternatively, historicists read John's apocalypse to see how it unfolds gradually throughout the Christian era. For example, they may consider Nero (37–68), Leo X (1475–1521), or Adolf Hitler (1889–1945) to be the antichrist for their respective periods in history. Idealists reflect on abstract ideas and virtues when interpreting Revelation. Therefore, the antichrist could be something more akin to a  zeitgeist , or the spirit of the age, that affects all humankind rather than a specific individual. Finally, preterists understand that the apocalyptic events narrated by John primarily or entirely happened in the first century. Therefore, Christians read the New Testament not to anticipate the end times but to participate in God's covenant with the church. This article features all four views. Paleo-Christian Press What the Spirit Is Saying to the Seven Churches ​ In Scripture, the number seven represents completion and wholeness (e.g., Gen. 2:1–2 ; Exod. 20:10–11 ; Matt. 18:21–22 ). It is also the number of branches on the menorah ( H4501 ) and the temple's lampstand (shown at the top). With this in mind, let us consider the seven churches in Revelation as a model of all Christendom throughout time and space. In other words, the Holy Spirit still speaks to the churches today, and Jesus still delegates a messenger to our lampstands. First, we must realize what the Spirit said to the first-century congregations of Asia Minor to grasp what he is saying to us now. Each letter presents this basic format: a christological greeting, details about the community, and a criticism accompanied by encouragement. Jesus ended each letter by saying, "Whoever has ears, let them hear what the Spirit says to the churches." The following paragraphs present a historical-grammatical exposition of the text, combining a first-century perspective with a twenty-first-century parallel. Nicolas Gavrilenko Ephesus ( Rev. 2:1–7 ): Paul of Tarsus founded the church of Ephesus during his two-year stay, which occurred sometime between AD 53 and 55 ( Acts 19:1 , 10 ). The Christians there had to stand firm in a city renowned for its pagan tourism industry, centered around its giant statue of Artemis ( Acts 19:35 ). It was one of the Seven Wonders of the ancient world. Jesus praised the Ephesians' devotion to God in such a hostile atmosphere. Yet, their love for him grew cold while they fended off imperial cultists and heretics who professed Jesus. They forgot Paul's lesson to their Aegean neighbors in Corinth: "If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing" ( 1 Cor. 13:2 ). Jesus contrasted the Artemis cult's tree orchard with the Tree of Life in the garden ( paradeisos ; G3857 , "paradise") created by God ( Gen. 2:8–9 ). ​ Ephesus today represents those who emphasize doctrine but do so without compassion. They are "heresy hunters" who cannot read Scripture without considering their following argument over the finer points of theology. Many lose their sense of divine mystery, if not their faith in God outright. While it is noble to defend the faith against outside threats of skepticism and inside dangers of false teaching, the modern "Ephesian" must not forget the point: hope in the resurrection ( 1 Pet. 3:15 , 21 ). We moderns are not above making pilgrimages to visit monuments such as the Statue of Liberty. While it is good to appreciate where you live and work and to strive to improve your community as a law-abiding citizen, let that not close our eyes to the love of God and our neighbor. If patriotism means having a fondness for the land of one's fathers (Latin: patria ), then we do not sin. Yet, if such devotion becomes nationalism , the supremacy of one's nation over others, we must repent ( see " Sacralism: Patriot or Pilgrim "). God places us in our times and borders ( Acts 17:26 ), and Jesus also tells us to baptize disciples from all nations ( Matt. 28:19 ). Taha Berk Tekin Smyrna ( Rev. 2:8–11 ): This city was also very loyal to Rome, which rewarded it with various building projects, including universities and medical centers. Its civic architecture was stunning. However, the Smyrnaean Christians were poor, but Jesus commended them for their spiritual wealth. Like Ephesus, Smyrna was a major epicenter for the Roman imperial cult, and they tried to outdo their Ephesian counterparts in dedication to Caesar. The church of Smyrna also had to deal with a Jewish population hostile to Christians, often turning in their neighbors for calling Jesus "Lord and God" instead of Domitian. While Roman law exempted Jews throughout the empire from having to pay tribute to Caesar, they now deemed Christians as a separate religious sect ( see " Jew & Gentile: Parting Ways "). The synagogue leaders agreed as they considered the followers of Jesus to be a ragtag group of apostate Jews and their heathen converts. In his gospel, John noted, ". . . the Jewish leaders, who already had decided that anyone who acknowledged that Jesus was the Messiah would be put out of the synagogue" ( 9:22 ). Around the time John penned Revelation, the synagogue leaders added this malediction to their liturgical Eighteen Benedictions titled Birkat ha-Minim ( H1293 , H4327 , "Blessing on the Heretics," i.e., Jews with unorthodox kinds of beliefs): For the apostates let there be no hope . . . Let the nozerim ["Nazarenes," believers in Jesus of Nazareth; see Acts 24:5 ] and the minim [Jewish heretics] be destroyed in a moment. And let them be blotted out of the Book of Life and not be inscribed together with the righteous. Blessed are you, L ORD , who humbles the arrogant. ​ Jesus called these leaders the "synagogue of Satan" because of their violent and bitter hatred of his followers in the Smyrnaean church. Do not read this as an antisemitic slur because this was an in-house criticism of Jews by Jews. Furthermore, the Essenes—the ascetic Jewish community who lived at Qumran and wrote the Dead Sea Scrolls—also labeled corrupt leaders as the "synagogue of Beliar," another name for Satan (1QH 2:22; cf. 2 Cor. 6:15 ). Jesus warned the church that the Romans would imprison them for ten days, a numerical symbol of obedience to God (e.g., Ten Commandments, ten-percent tithe). For their endurance, Jesus promised the crown of life to outlast the laurel wreaths earned by Olympic athletes. ​ Smyrna today represents low-income and working-class Christians who know they have riches in heaven. They respond to God's sovereign grace through faith despite threats of violence and murder in their neighborhoods. Unfortunately, many nonprofit businesses and parachurch ministries in these places are toxic. They demand money from downtrodden people and are eager to report addicts of drugs and alcohol to law enforcement instead of rehabilitation clinics. The modern "Smyrnaean" does not idolize celebrities of entertainment, professional sports, or even church leadership but looks up to Jesus as the only recipient of their devotion. Jan Mehlich Pergamum ( Rev. 2:12-17 ): What Jesus called the "throne of Satan" is now an archaeological restoration at the Pergamon Museum in Berlin, Germany. Pergamum's Gentiles offered incense to Caesar at this high altar dedicated to Zeus in the first century. The city was very loyal to Rome, especially during the persecution of the church by the emperor Domitian (AD 51–96). Some Christians, such as Antipas, had been martyred in Jesus' name for refusing to call Domitian "Lord and God" as he demanded. However, the Pergamonian church trifled with pagan beliefs and a heretical sect known as the "Nicolaitans," whom Jesus compared to Balaam son of Beor, a Mesopotamian false prophet who misled Israel into paganism ( Num. 22 ; Deut. 23:4 ). Some of the members still worshiped idols and solicited the cultic prostitutes. Jesus told them to repent ( metanoeō ; G3340 ), meaning to change their minds about sin, or face swift judgment. Yet, those who stand firm, God will strengthen with manna as he did the Israelites ( Exod. 16:31 ). He will also engrave their names onto a small white stone. In ancient Rome, politicians awarded victorious athletes a white stone they could use for admission into private feasts held in honor of their idols. As the faithful Lord and God ( Rev. 1:8 ), Jesus will outdo the Romans by offering admission to the eternal heavenly banquet prepared only for those who endure the world ( Matt. 12:1–14 ; Luke 14:15 ). ​ Pergamum today represents those churches that dabble in culture and sinful customs while claiming to follow Jesus. This observation applies to churchgoers in developed nations who blend postmodern and humanistic views with Scripture and those in developing countries who syncretize indigenous forms of paganism with Christianity. In short, both humanism and paganism deny the existence of one true God, thereby making truth relative to one's culture and place in history. The "Pergamonian" of today must realize "the L ORD our God, the L ORD is one" ( Deut. 6:4 ). He is the absolute truth for all nations, regardless of their circumstances ( see " Axial Age & Christianity "). If we endure until death, Jesus will give us a VIP ticket to his heavenly wedding feast to celebrate his victory. Courtesy of The Media Project Thyatira ( Rev. 2:18–29 ): This was the hometown of Lydia, the dye merchant Paul baptized in Philippi (Acts 16:11-15, 40). She may have had a role in planting the Thyatira church afterward. If so, Lydia's piety contrasts with the idolatry of Jezebel, a wicked queen who forced the Israelites to forsake God and worship idols ( 1 Kgs. 16:31 , 18:4–19 , 19:1 ). Idolatry also served as the underlying motif when Jesus spoke of his eyes burning with flames and his feet appearing like burnished bronze. Thyatira was a metalworking city, and its most popular merchandise was bronze idols forged in the fire. Perhaps Jesus used the illustration of an adulterous woman to jog their memory of Lydia. The church leaders of Thyatira were derelict because of their false teaching and intimidation of faithful members. Just like when God told the prophet Elijah that he had a faithful remnant in Israel who opposed Jezebel ( 1 Kgs. 19:18 ; Rom. 11:4 ), he was keeping a group of devout believers that would endure to the end ( Matt. 10:22 , 24:13 ; Mark 13:13 ; James 1:12 ) and govern nations during Christ's millennial reign. They would also receive the "morning star," an allusion to the planet Venus, symbolizing victory in Greco-Roman culture. However, its main typology was a messianic interpretation of Numbers 24:17 , pointing to Jesus' mention of a sword emanating from him ( Rev. 2:12 , 16 ). ​ Thyatira today represents those who distort the Christian faith to make it adhere to postmodernism and secular humanism. Although we moderns may not worship physical idols, we must recognize philosophies that negate God's existence, attributes, or sovereignty. Moreover, we must not be deceived by them into denying that Jesus came as God himself in human form, died on the cross, and experienced a physical resurrection. John rightly called anyone who refused these tenets an antichrist ( 1 John 2:22 ,  4:3 ;  2 John 1:7 ). Just as in Thyatira, our churches are plagued with false teachers who browbeat sincere Christians and foment schisms. Courtesy of The Media Project Sardis ( Rev. 3:1–6 ): This was the only city out of the seven that did not have an imperial cult. The Sardian Gentiles had a better relationship with their Jewish community than the others. As a result, the church of Sardis reflected the culture and socioeconomics of its pagan neighbors. They could openly profess their Christian faith without persecution and reach out to unbelievers. While this made the Sardians feel "alive" and relevant, Jesus scolded them for faithless and ineffective works. The city of Sardis had a dubious history of being caught off guard after dark, from various raids that startled absent-minded guards to an earthquake in AD 17. Likewise, Jesus said his return would also catch them by surprise if they did not keep watch for it ( Matt. 24:43 ; Luke 12:39 ). There was a small minority among the Christians of Sardis who were faithful to Jesus. In ancient times, no one dared walk into a temple wearing dirty clothing. The Sardian church soiled their clothes with sin, just as one who dyes plain fabrics, but Jesus would give them the white robe of glorification if they repented. ​ Sardis today represents the megachurches of today that teach something like the gospel but dilute it by focusing on wealth creation and other everyday concerns. They pride themselves on having extensive programs for all ages and demographics, particularly in their relationships with the outside world. In general, megachurches often downplay genuine discipleship of Jesus to recruit new members with promises of good health and great wealth. Like the church of Sardis, megachurches often exist in affluent districts near large cities. However, their cultural influence rarely translates to a spiritual revival of the community at large. The "Sardian" of today must expect Jesus' return, knowing and teaching others about him. Only those who endure suffering in the name of Christ will receive a white robe, eternal riches, and perpetual well-being ( Rev. 7:14 ) Courtesy of The Media Project Philadelphia ( Rev. 3:7–13 ): This city was founded by Attalus II (159–138 BC), who received the nickname Philadelphos ( G5361 , "brotherly love") because of his loyalty to his brother Eumenes II (d. 160/159 BC) on the battlefield and in government. However, in the first century, the residents wanted to rename it "New Caesarea" because the emperor Tiberius (42 BC–AD 37) generously relieved Philadelphia from paying taxes for five years after an earthquake leveled it in AD 17 (Tacitus, Annals 2.47 ). The city suffered from many other seismic events over the past twenty years. Jesus compares and contrasts these themes to promise the Philadelphians relief greater than anything a political leader could offer. Unlike the past catastrophic earthquakes, the Philadelphia church would be an unshakeable "pillar" of faith and stability. Rather than becoming a "New Caesarea," the Philadelphian church would inherit the heavenly "New Jerusalem" for eternity. They were aware of the Romans' sack of Jerusalem and the subsequent desecration of the temple in AD 70. This city would also be the capital of a new Israel, uniting Jews and Gentiles without the fear of excommunication from the "synagogue of Satan." ​ Philadelphia today represents those Christians who have a form of spiritual trauma not unlike Post-Traumatic Stress Disorder (PTSD). They have an unshakeable faith in Jesus despite being shaken from past spiritual abuse under manipulative church leaders and the outside world. While the ancient church of Philadelphia had good leaders, the allegory of unshakeable faith best describes those Christians who remain faithful to God, regardless of the circumstances. This lesson applies to believers who gather in war zones and nations hostile to Christianity. The "Philadelphian" extends familial love to fellow Christians and knows that "church shouldn't hurt." Jesus rewards them with God's peace "that exceeds all understanding" ( Phil. 4:7 ). Gray Clary Laodicea ( Rev. 3:14–22 ): Whereas Jesus focused on historical details with the other six cities in Asia Minor, he alluded to physical geography with Laodicea. The town was dead center between Hierapolis' hot springs and Colossae's cold streams. As a result, the water piped in from the local aqueducts was lukewarm. While thermal water was beneficial for therapy and cool water was helpful for drinking, the ancients judged tepid water to be useless. Yet, Laodicea was a wealthy city despite its poor water quality. Jesus was reprimanding them for their ineffectiveness. Both hot and cold are valid expressions of the Christian faith, meaning the church is a place of healing and relief. In the text, Jesus spits lukewarm water from his mouth out of distaste, just as we do today. In ancient times, it sickened people due to its high, unfiltered mineral content. In other words, the church of Laodicea was spiritually harming its neighbors, not just failing to convert them with evangelistic zeal. In AD 60, a significant earthquake rattled Laodicea. When Rome offered a disaster relief package, the city declined, mentioning its strong economy and self-reliance. Instead of boasting about their wealth, Jesus instructed the Laodiceans to humble themselves before God to obtain eternal riches in heaven, rather than temporal ones on earth. Laodicea was distinguished for its international banking system, black wool textiles, medical school, and the manufacture of its famous collyrium. Accordingly, Jesus told the Laodicean Christians that they could heal and treat their neighbors' spiritual blindness. Paul greeted the Lycus Valley churches of Laodicea and Hierapolis in his letter to nearby Colossae, all three of which were planted by a disciple named Epaphras ( Col. 1:7 , 4:12 ). Paul also mentioned another epistle he wrote to the Laodiceans that is now lost to us ( Col. 2:1 , 4:13–16 ). Sometime between AD 60, when Paul wrote the Colossians letter, and when John composed Revelation, the church of Laodicea lost its faith and efficacy. Jesus asked them to welcome him back into their homes and house churches, but they had to make a choice. ​ Laodicea today represents those churches that do not effectively bring healing or comfort to their people. Most of us know what it feels like to work outside for hours and then sip lukewarm water—yuck! The faithful and helpful church must preach the good news of Jesus in a way that inspires sinners to repent and mature in their knowledge of God. We must be careful about communicating the gospel, even if we speak the truth. For example, manipulating people into being saved with an emphasis on hell usually results in shallow religion, not faith. Jesus himself only talked about eternal judgment with believers, especially religious hypocrites such as the Pharisees and Sadducees. The good news that brings us comfort is not that we are merely saved from hellfire, but even more, that we are born anew to know God's perfect love in Christ ( 1 Pet. 1:22–25 ). The "Laodicean" of today effectively teaches others how to worship God "in spirit and truth" ( John 4:24 ). Paleo-Christian Press Conclusion In conclusion, exploring the themes and interpretations within Revelation offers a multifaceted understanding of the early church's experiences and anticipation of the future. As we delve into the historical context of the seven churches in Asia, we encounter diverse challenges and triumphs, reflecting the dichotomies of faith and fear, virtue and evil, and hope and death that characterized the first century of church history. The geographical and theological positioning of these churches invites us to contemplate the enduring relevance of Revelation's message across time and space. Furthermore, the four eschatological perspectives—futurism, historicism, idealism, and preterism—underscore the richness of interpretation inherent in John's apocalyptic vision. Whether we envision Revelation's prophecies unfolding in the distant future, gradually throughout history, as symbolic representations of timeless truths, or as events primarily confined to the first century, each perspective contributes to a nuanced understanding of God's ultimate purposes for humanity. Ultimately, the study of Revelation transcends mere speculation about the end times; it calls us to actively engage in God's covenant with the church, participating in the ongoing narrative of redemption and restoration. As we navigate the complexities of our faith journeys, may we draw inspiration from the enduring witness of the early church and remain steadfast in our hope for the fulfillment of God's promises. Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; you led your apostles to nominate ministers everywhere. Grant that your church, under the guidance of the Holy Spirit, may choose suitable persons for the ministry of Word and sacrament and may sustain them in their work for the expansion of your kingdom; through the Great Shepherd, our souls, Jesus the Messiah our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.​ Bibliography ​ Attridge, Harold W., ed. The NRSV HarperCollins Study Bible, Revised and Updated with Apocryphal and Deuterocanonical Books . San Francisco: HarperOne, 2006. Bard, Mitchell G. "Birkat ha-Minim." Jewish Virtual Library. link . ​ Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. Dickens, Charles. A Tale of Two Cities . London: Chapman & Hall, 1859. ​ Dobson, Kent. NIV First-Century Study Bible: Explore Scripture in Its Jewish and Early Christian Context . Grand Rapids: Zondervan, 2014. Gentry, Kenneth L., Jr., Sam Hamstra Jr., and Robert L. Thomas. Four Views on the Book of Revelation . Counterpoints. Edited by C. Marvin Pate. Grand Rapids: Zondervan, 1998. ​ Gundry, Robert H. A Survey of the New Testament . 5th ed. Grand Rapids: Zondervan Academic, 2012. ​ Kaiser, Walter C., Jr., and Duane Garrett, eds. NIV Archaeological Study Bible: An Illustrated Walk Through Biblical History and Culture . Grand Rapids: Zondervan, 2006. ​ 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. Langer, Ruth. Cursing The Christians? A History of the Birkat HaMinim . New York: Oxford University Press, 2011. Magarik, Raphael. "Do Jews Curse the Christians?" Forward . February 9, 2012. link . ​ Rhodes, Ron. 40 Days Through Revelation: Uncovering the Mystery of the End Times . Eugene, OR: Harvest House, 2013. Richards, Randolph E., and Brandon J. O'Brien. Misreading Scripture with Western Eyes: Removing Cultural Blinders to Better Understand the Bible . Downers Grove, IL: InterVarsity, 2012. Strauss, Mark L. Four Portraits, One Jesus: A Survey of Jesus and the Gospels . 2nd ed. Grand Rapids: Zondervan, 2020.​ Tacitus. Complete Works of Tacitus . Translated by Alfred John Church and William Jackson Brodribb. New York: Random House, 1942. ​ 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 When the Samaritan woman asked Jesus whether Mount Gerizim or Jerusalem was the right place to worship God, he responded:​ Woman, believe me, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in the Spirit and in truth ( John 4:21–24 ). ​ Paleo-Christian Press Liturgy: Work of the People Proper worship (Greek: latreia ; G2999 ) is always liturgical ; that is, a civil "work of the people" ( G3009 ; leitourgia ). This word appears six times in the New Testament, especially when Paul of Tarsus wrote, "You will be enriched in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God. This service that you perform is not only supplying the needs of the Lord's people but is also overflowing in many expressions of thanks to God" ( 2 Cor. 9:11–12 ). Therefore, to "worship in the Spirit and in truth" means not only to confess Jesus as Messiah publicly but also to minister for him publicly. To be sure, Jesus himself said, "Whoever acknowledges me before others, I will also acknowledge before my Father in heaven. But whoever disowns me before others, I will disown before my Father in heaven" ( Matt. 10:32–33 ). The author of Hebrews wrote: Let us hold unswervingly to the hope we profess, for he who promised is faithful. And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching ( Heb. 10:23–25 ). ​ There is no such thing as faith known only to God, nor is worship concealed in one's spirit. Just as our family, marital, or business relationships are public, our faith in God must be as well. Liturgy is a public service of worship that welcomes everyone who comes. Moreover, worship is a positive thing. To "worship in the Spirit and in truth" is to understand that God is not the total of the Law of Moses, nor is he limited to mere religious observance. It is both sacramental and prayerful, recognizing that God's ways are higher than our ways and his thoughts are higher than our thoughts ( Isa. 55:8–9 ). Truthfully, the Father reveals his ways in the divine sacraments (Greek:  mustēria ;  G3466 , "mysteries") of baptism and communion; he shows his thoughts in the public reading and teaching of Scripture ( 1 Tim. 4:13 ; 2 Tim. 3:16–17 ). For this reason, worship must be liturgical, allowing God to reveal himself through his sovereign will in an ordered public ministry of Scripture and sacrament. Paul said, "What then shall we say, brothers and sisters? When you come together, each of you has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. Everything must be done so that the church may be built up. . . . But everything should be done in a fitting and orderly way" ( 1 Cor. 14:26 , 40 ). In context, order refers to structured worship based on the worship and glorification of God alone (Latin: soli Deo gloria ). The Common Doxology by English hymnist Thomas Ken (1637–1711) is an excellent example of ordered worship: "Praise God, from whom all blessings flow; praise him, all creatures here below; praise him above, ye heavenly host; praise Father, Son, and Holy Ghost." ​ Courtesy of Boettcher+Trinklein TV Ancient vs. Contemporary Worship ​ Worship is one of the most divisive topics in the Christian church today. From the 1970s to the early 2000s, many church leaders staged hostile takeovers of congregations with hymnals they deemed "traditional." In their marketing, they openly called hymns "boring" and "outdated" while replacing them with emotionally manipulative songs derived from secular—often licentious—music styles. In other words, contemporary worship focuses on the personal feelings and responses of mere spectators rather than glorifying God alone. Many people who attend these churches claim, faithlessly, that they only "get something out of it" with contemporary worship. Not every praise song today is unholy or irreverent, but we must sing them in the spirit of worshiping God alone and not manipulating people's emotions. Make no mistake: Many contemporary worship leaders attack other churchgoers in bad faith and malice. For example, Rick Warren (b. 1954) equates the rejection of his "purpose driven" methods with a denial of Jesus himself: "Am I willing to put up with pain so the people Jesus Christ died for can come to know him? . . . Every church has to make the decision [to be seeker-sensitive]." A quote attributed to English preacher Charles Spurgeon (1834–1892) warns: "A time will come when, instead of shepherds feeding the sheep, the church will have clowns entertaining the goats" ( Matt. 25:32–33 ). Yes, the clowns are those gatekeepers of contemporary worship, with their celebrity "pastors" dressed in the newest fashion, TED-talk-style lectures, smoke machines, and flashy graphics. Sociologists and theologians refer to the belief system found in contemporary worship as "moralistic therapeutic deism." It means that God is too far away to know him, so religion must be only for healing, but never correction, merely to receive merit as "good people." However, the moralistic therapeutic deist concedes that God is not necessary for healing or being good, but is simply a motivating factor based on one's feelings that are subject to change. The genuine Christian prays: Lord, make me an instrument of your peace: where there is hatred, let me sow love; where there is injury, pardon; where there is discord, union; where there is error, truth; where there is doubt, faith; where there is despair, hope; where there is darkness, light; where there is sadness, joy. Grant that I may not seek so much to be consoled as to console, to be understood, to understand, to be loved as to love. For it is in giving that we receive, it is in pardoning that we are pardoned, and it is in dying that we are born to eternal life. Amen. ​ Conversely, the first-century church was liturgical and ordered. The evangelist Luke even listed its order of worship: "They devoted themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer" ( Acts 2:42 ). Therefore, liturgical order must include four components in which Christians worship in the Spirit and in truth: 1) Teaching that is theologically correct, not twisted or diluted for mass consumption; 2) Authentic relationships between churchgoers based on learning and discipleship; 3) Communion, which was initially an authentic meal shared by continuously repentant Christians ( 1 Cor. 11:17–34 ); and 4) Common prayer, which meant the ordered blessings and petitions of Jewish liturgy. Paul intended this idea when he wrote, "Rejoice always, pray continually, give thanks in all circumstances; for this is God's will for you in Christ Jesus" ( 1 Thess. 5:16–18 ). The only way to "rejoice always" without constantly repeating one's self-centered requests, without the ridiculous litany of "we just," is to invoke God liturgically—in the Spirit and in the truth—of common prayer with the universal church. Doctrinally speaking, we call this humble, pious, and sincere action of worship by the term "paleo-orthodoxy." While specific "purpose-driven" narcissists and false teachers spiritually abuse parishioners who refuse to change and "get with the program" ( see " Narcissism & False Teachers "), we know that "Jesus Christ is the same yesterday and today and forever" ( Heb. 13:8 ). They divide us while Christ unites us. There is no difference between worship "in the Spirit and in truth" between the first and twenty-first centuries. Jesus does not change, nor does his true church, the body of Christ ( Eph. 4:1–16 ). Courtesy of www.LumoProject.com Conclusion Worship is meant to be shared with others. The Greek term latreia , meaning "worship," relates to "liturgy," which refers to the work of the people. Worship is both a private act and a public display of faith, much like our everyday relationships. The Bible teaches the importance of coming together to encourage one another and honor God through structured worship. The author of Hebrews wrote, "And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching" ( Heb. 10:25 ). Worship features essential practices, such as sacraments and the public reading and teaching of Scripture, which help us understand God's will. It should be orderly so God can work through it as He chooses within the community. When we worship together, we each bring our gifts in a way that honors God and strengthens the church. True worship, in Spirit and truth, involves our thoughts, emotions, and connections with others. It is a shared act of praise and service that encourages and strengthens believers in their faith. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; for you pour out the Spirit of grace and supplication on all who desire it: Deliver us, when we draw near to you, from the coldness of heart and wanderings of mind, that with steadfast thoughts and kindled affections, we may worship you in the Spirit and in truth; through Jesus the Messiah, our Lord. Amen.​ Bibliography ​ Bashir, Martin, and Deborah Apston. "Rick Warren and Purpose-Driven Strife." ABC News. March 1, 2007. link . ​ Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. ​ Dawn, Marva J. Reaching Out Without Dumbing Down: A Theology of Worship for This Urgent Time . Grand Rapids: Eerdmans, 1995. ​ DeWaay, Bob. Redefining Christianity: Understanding the Purpose Driven Movement . Springfield, MO: 21st Century, 2006.​ ​ Rosebrough, Chris. "Special Edition: The Cult-Like Hostile Takeover Tactics of the Purpose-Driven Church Transitioning Seminar." Captain's Log (blog). February 26, 2010. link . ​ Ross, Melanie C., and Mark A. Lamport, eds. Historical Foundations of Worship: Catholic, Orthodox, and Protestant Perspectives . Grand Rapids: Baker Academic, 2022. ​ Senn, Frank C. Introduction to Christian Liturgy . Minneapolis: Fortress, 2012. ​ Smith, Christian, and Melinda Lundquist Denton. Soul Searching: The Religious and Spiritual Lives of American Teenagers . New York: Oxford University Press, 2009. Towns, Elmer, Craig Van Gelder, Charles Van Engen, Gailyn Van Rheenan, and Howard Snyder. Evaluating the Church Growth Movement: Five Views . Edited by Paul E. Engle and Gary L. McIntosh. Counterpoints. Grand Rapids: Zondervan, 2004. Zahl, Paul, Harold Best, Joe Horness, Don Williams, Robert Webber, and Sally Morgenthaler. Six Views on Exploring the Worship Spectrum . Counterpoints. Edited by Paul A. Basden and Paul E. Engle. Grand Rapids: Zondervan, 2004.

Courtesy of www.LumoProject.com Introduction In his parable of the talents, Jesus spoke of three men whom their master entrusted with his money. In this context, the word "talent" (Greek: talanton ; G5007 ) refers to a 75-pound (34-kilogram) weight used for currency exchange, not "talent" as a God-given ability to do something unique. Jesus narrated:​ ​ Again, it will be like a man going on a journey, who called his servants and entrusted his wealth to them. To one he gave five bags of gold, to another two bags, and to another one bag, each according to his ability. Then he went on his journey. The man who had received five bags of gold went at once and put his money to work and gained five bags more. So also, the one with two bags of gold gained two more. But the man who had received one bag went off, dug a hole in the ground and hid his master's money. After a long time the master of those servants returned and settled accounts with them. The man who had received five bags of gold brought the other five. "Master," he said, "you entrusted me with five bags of gold. See, I have gained five more." His master replied, "Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness!" The man with two bags of gold also came. "Master," he said, "you entrusted me with two bags of gold; see, I have gained two more." His master replied, "Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness!" ( Matt. 25:14–23 ). ​ However, we may apply the typology to both money and vocation. It is just as important to utilize the natural gifts and talents that God has given us to be good stewards of material things. Our daily lives involve constant interaction between our vocations, work, skills, and mammon. We must exercise self-control in choosing careers that allow us to establish property and secure finances first. However, if we fail to exercise self-control, we may encounter negative consequences in life, which could result in losing a good job or failing to achieve our goals. God also addresses the implications of fraud, waste, and the abuse of the natural talents he gives us. Consider the rest of Jesus' parable: ​ Now the one who had received one valuable coin came and said, "Master, I knew that you are a hard man. You harvest grain where you haven't sown. You gather crops where you haven't spread seed. So I was afraid. And I hid my valuable coin in the ground. Here, you have what's yours." His master replied, "You evil and lazy servant! You knew that I harvest grain where I haven't sown and that I gather crops where I haven't spread seed? In that case, you should have turned my money over to the bankers so that when I returned, you could give me what belonged to me with interest. Therefore, take from him the valuable coin and give it to the one who has ten coins. Those who have much will receive more, and they will have more than they need. But as for those who don't have much, even the little bit they have will be taken away from them. Now take the worthless servant and throw him out into the farthest darkness." People there will be weeping and grinding their teeth ( Matt. 25:24–30 ).​ Courtesy of www.LumoProject.com Between Work & Vocation ​ Merriam-Webster defines vocation as "a summons or strong inclination to a particular state or course of action, especially a divine call to the religious life." The Bible refers to this as a "calling," meaning that God calls someone to minister and serve in the Christian church. The biblical Greek word for "calling" is klēsis ( G2821 ), which is the noun form of kaleō ( G2564 , "to call" or "to summon"). This meaning is significant because the Greek word for "church" in the New Testament is ekklēsia ( G1577 , "called out"), a compound derived from the same verb form. A vocation is a life devoted to Christian ministry and service that God sovereignly calls a person to do. It is not just any employment, though some church leaders teach this erroneously. The apostle Paul wrote: ​ ​ As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace ( Eph. 4:1–3 ). ​ He has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time ( 2 Tim. 1:9 ). ​ In both of these passages, Paul used the noun klēsis . The primary calling that all disciples of Jesus receive is salvation, which then sets us on a course toward a holy personal life, resulting in our helping others learn about God. The Holy Spirit imparts his fruit and gifts to assist us with these kingdom efforts ( John 14:26 ). This was the reason Paul warned: ​ By the grace God has given me, I laid a foundation as a wise builder, and someone else is building on it. But each one should build with care. For no one can lay any foundation other than the one already laid, which is Jesus Christ. If anyone builds on this foundation using gold, silver, costly stones, wood, hay or straw, their work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each person's work. If what has been built survives, the builder will receive a reward. If it is burned up, the builder will suffer loss but yet will be saved—even though only as one escaping through the flames ( 1 Cor. 3:10–15 ). ​ Here, Paul compared himself to a blue-collar construction worker whose attention to detail resulted in a successful project. A vocation is a form of work, but for a higher divine purpose. Although healthcare and service industry jobs require a dedication to helping others, we complete our vocation explicitly in the name of Jesus. A believer can transform an otherwise mundane job into a vocation by pursuing a career as a Christian minister. For example, a medical professional can work in a mission hospital, or a psychiatrist can open a center for Christian counseling. There is nothing wrong with regular employment, but a vocation is an eternal devotion to God. Hence, Paul testified that some work legacies would survive God's refiner's fire, while others would be destroyed. ​ Courtesy of www.LumoProject.com Sabbath for Us—Not Us for the Sabbath ​ Consider the sabbath, in which God required the Israelites to stop working each seventh day of the week, the seventh year, and each seven of seven years—the jubilee after the conclusion of forty-nine years ( Exod. 23:10–12 , 31:12–17 ; Lev. 25 ). Jesus taught us that God never meant for us to toil, but to be at rest ( Mark 2:27 ). The sabbath was a reminder that humankind had it easy in the Garden of Eden before we chose to sin. Remember, work is a condition of the fall, a consequence: "By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return" ( Gen. 3:19 ). However, the scriptures do not justify being lazy and irresponsible just because God once intended for us to rest. Paul said, "For even when we were with you, we gave you this rule: 'The one who is unwilling to work shall not eat'" ( 2 Thess 3:10 ). He also admonished us: Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to curry their favor, but with sincerity of heart and reverence for the Lord. Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving ( Col. 3:22–24 ). David Padfield Conclusion ​ For some people, God calls them out of the workforce to do ministry. However, for others, God calls them to minister and serve while they do their primary job to earn income (i.e., "bi-vocational"). Most rabbis and first-century church leaders were bi-vocational. For example, Paul was a tentmaker ( Acts 18:3 ). Throughout his letters, Paul referred to his fellow ministers as "co-workers." One main takeaway from this article is that vocation is a form of work; however, work is not necessarily a vocation. Paul worked with Priscilla and Aquila making tents, but all three of them made sure to have time left for teaching Scripture ( Acts 18:26 ). Spiritually, those whom God calls to ministry and service help us on our way to Jesus' final sabbath rest on the last day. In Revelation, while in exile at Patmos, John testified: ​ This calls for patient endurance on the part of the people of God who keep his commands and remain faithful to Jesus. Then I heard a voice from heaven say, "Write this: Blessed are the dead who die in the Lord from now on." "Yes," says the Spirit, "they will rest from their labor, for their deeds will follow them" ( Rev. 14:12–13 ). Then, the Father will give every righteous person a vocation in his kingdom of heaven ( Rev. 22:3 ). However, the work in heaven will be restful, not the fatigue-producing toil we experience right now. The prophet Isaiah foresaw this restful labor in the New Jerusalem: ​ They will build houses and dwell in them; they will plant vineyards and eat their fruit. No longer will they build houses and others live in them, or plant and others eat. For as the days of a tree, so will be the days of my people; my chosen ones will long enjoy the work of their hands. They will not labor in vain, nor will they bear children doomed to misfortune; for they will be a people blessed by the L ORD , they and their descendants with them ( Isa. 65:21–23 ). ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; by whose Spirit the whole body of your faithful people is governed and sanctified: Receive our supplications and prayers which we offer before you for all members of your church, that in our vocation and ministry, we may truly and devoutly serve you; through our Lord and Savior, Jesus Christ. Amen.​ Bibliography ​ Alcorn, Randy. "9 Facts About Heaven That Will Surprise You." Lifeway Christian Resources. February 29, 2016. link . Attridge, Harold W., ed. The NRSV HarperCollins Study Bible, Revised and Updated with Apocryphal and Deuterocanonical Books . San Francisco: HarperOne, 2006. Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. ​ Darling, Daniel. "Work, Dignity & Our True Value." Institute for Faith, Work & Economics. February 4, 2022. link . ​ ​​Dobson, Kent. NIV First-Century Study Bible: Explore Scripture in Its Jewish and Early Christian Context . Grand Rapids: Zondervan, 2014. ​ Gehrlein, Russell. "How Does Adam's Sin Impact Work?" Institute for Faith, Work & Economics. January 26, 2022. link . ​ Kaiser, Walter C., Jr., and Duane Garrett, eds. NIV Archaeological Study Bible: An Illustrated Walk Through Biblical History and Culture . Grand Rapids: Zondervan, 2006. ​​ 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. ​ Rose, Reagan. "Will We Work in Heaven?" Redeeming Productivity. July 10, 2019. link . ​ Smith, Irene. "We Have Talents We Can Give as Gifts to Christ." Institute for Faith, Work & Economics. December 17, 2021. link . ​ Whelchel, Hugh. "The Gospel & Our Various Christian Callings." Institute for Faith, Work & Economics. February 7, 2022. link . ⸻. How Then Should We Work? Rediscovering the Biblical Doctrine of Work . McLean, VA: Institute for Faith, Work & Economics, 2012. ​ Wright, N. T. Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church . San Francisco: HarperOne, 2008.

Laughing Cat & Sunguk Kim Introduction The traditional doxology, "Glory be to the Father, to the Son, and the Holy Spirit; as it was in the beginning, is now, and ever shall be," beautifully expresses the nature of God in the Trinity. Time is seamless and boundless, transitioning from the past, present, and future without ceasing. Human beings may only live in the present, but even to say this is at once a past statement. We may plan the future, but no one knows it with certainty. God alone exists in the past, present, and future, as implied by the Hebrew name  Yahweh  ( H3068 ). This timeless and most holy name originates in the phrase, "I AM WHO I AM " (Hebrew: Ehyeh Asher Ehyeh ; H1961 , H834 ), which was God's response to Moses when he asked for his name ( Exod. 3:14 ). The Hebrew name Yeshua ( H3442 , "Joshua")—rendered in Greek as Iēsous ( G2424 ) and in Latin as Jesus—means "Yahweh saves" or "Yahweh is salvation." Therefore, when the eternal only-begotten Son of God (Greek: monogenēs Huios tou Theou ; G3439 , G5207 ; G3588 ; G2316 ; see John 1:1–18 , 3:16 , 18 ; 1 John 4:9 ) took on human flesh and blood as Jesus of Nazareth, he kept his divine name to let the world know that he was coming to save it. The English word "trinity" derives from the Latin trinitas,  meaning "triad" (from the Latin trinus , "threefold"). Tertullian of Carthage (c. 155–c. 220) was the first theologian to use this term when defining the relationship between the Father, the Son, and the Holy Spirit in his tract called Against Praxeas (esp. ch. 2 ). Trinity means "three in one," a unity of three consubstantial beings. This definition comes from the early church councils at Nicaea in 325, Constantinople in 381, and Chalcedon in 451. The elders and pastors at these meetings wanted to resolve their centuries-old theological debates over reconciling the necessary worship of one God with the divinity and humanity of Jesus. Nicaea and Constantinople described the hypostatic union of the Father, the Son, and the Holy Spirit. Later, Chalcedon defined Christ's two natures, both divine and human ( see " Confessions of Faith "). ​ Courtesy of www.LumoProject.com Messianic Jewish Views of the Trinity ​ For Jews, any discussion of God's attributes begins and ends with the Shema ( H8085 , "hear" or "listen"), a monotheistic confession of faith written by Moses. It reads, "Hear, O Israel: The L ORD our God, the L ORD is one" ( Deut. 6:4 ; Hebrew: Shema Yisrael, Adonai Eloheinu, Adonai echad ). Jesus recited the Shema when a scribe asked him to explain the greatest commandment ( Mark 12:28–30 ). Eloheinu , meaning "our God," is a conjugated form of Elohim ( H430 , "God" or "gods"). This uni-plural word refers to the underlying reality of a singular yet multidimensional God. For example, when Moses wrote, "Then God said, 'Let us make humankind in our image, in our likeness'" ( Gen. 1:26 ), he used Elohim . Likewise, the adjective echad ( H259 , "one" or "first") also implies a complex singularity. If he wanted to define God as an absolute oneness, Moses would have chosen yachid ( H3173 , "only"). This reading of the Genesis text is not just a convenient defense of trinitarian doctrine. When ancient Jewish scholars rendered the Old Testament into the Septuagint for Greek-speaking Jews, they felt embarrassed by the plural pronouns in Genesis 1:26 . They initially changed the verse to say "let me" instead of "let us" to give it a more monotheistic polish than the original Hebrew wording. However, scribes later adjusted the Septuagint with a more literal translation. ​ Paul of Tarsus, always the Torah-observant Jew, alluded to the Shema when he wrote, "[Yet] for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live" ( 1 Cor. 8:6 ). He even referred to the Shema about the Trinity when he said, "There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all" ( Eph. 4:4–6 ). These lessons from Paul are the very essence of "the L ORD our God, the L ORD is one," combined with Jesus' claim, "I and the Father are one" ( John 10:30 ). The Judean religious leaders knew what they heard: Jesus was claiming to be one with God in the very meaning of the Shema. They attempted to stone him for this perceived blasphemy ( John 10:31 ). ​ Biblical scholars who endorse the Documentary Hypothesis see two different authors when they read Torah passages that favor either Elohim or Yahweh ( see " Moses' Authorship & Editors "). They named these hypothetical writers "Elohist" and "Yahwist," casting doubt on whether Moses was the author of the Pentateuch. However, Jewish readers have long recognized that Moses used  Elohim  when alluding to God's transcendence over creation, while choosing  "Yahweh"  to emphasize his immanence. This was the reason Jesus came to us as "Yahweh saves," even applying the divine name to himself: "Very truly I tell you, before Abraham was born, I Am!" ( John 8:58 ). The author of Hebrews testified about Christ's immanence: "For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin" ( Heb. 4:15 ). In Jewish teaching, rabbis emphasize that God reveals himself in patterns found in both Scripture and nature. That said, Messianic Jews see the Trinity reflected in the numerous combinations of three in the Hebrew Bible, which is itself divided into three parts: Torah ( H8451 , "Law"), Nevi'im ( H5030 , "Prophets"), and Ketuvim ( H3789 , "Writings"). Jesus identified them when he said, "These are my words that I spoke to you while I was still with you—that everything written about me in the Law from Moses, the Prophets, and the Psalms must be fulfilled" ( Luke 24:44 ). Today, Jews call it the TaNaKh (תנך), an acronym based on this tradition. These threefold patterns include the trio of Miriam, Moses, and Aaron as Israel's legal mediation before God during the exodus ( Num. 12:4 ; Mic. 6:4 ). Moreover, the entire nation of Israel was a triune society of priests, Levites, and Israelites ( 1 Chron. 9:2 ; 1 Esd. 9:37 Complete Jewish Bible) who were all descendants of the three patriarchs Abraham, Isaac, and Jacob ( Exod. 3:15 ). This tripartition of ​a priest, a Levite, and an Israelite is a cultural background that we Christian Gentiles miss in Jesus' parable of the good Samaritan when he shockingly interpolated a despicable foreigner in the place of a Jewish citizen ( Luke 10:31–33 ). Finally, Scripture tells us we are a threefold union of body, soul, and spirit ( Job 7:11 ; 1 Thess. 5:23 ; Heb. 4:12 ). Courtesy of Telecinco Cinema Greco-Roman Views of the Trinity Leading up to the councils of Nicaea and Chalcedon, the patristic theologians of the Roman Empire not only appealed to Scripture in their debates and philosophy. They were predominantly Gentiles, more familiar with Aristotelian and Platonic ideas than Jewish ones from the Torah. In their defense, the New Testament writers employed many Greek words with philosophical precedents. For example, the author of Hebrews chose the noun hupostasis ( G5287 , lit. "underlying" reality or substance) when writing, "Now faith is confidence in what we hope for and assurance about what we do not see" ( Heb. 11:1 ). Likewise, the early church leaders applied hupostasis to define the "hypostatic union" of three underlying "persons" whom each share the exact essential nature—think DNA. They viewed the Father, the Son, and the Holy Spirit as three distinct hypostases of one substance that relate to each other socially and economically in a "communication of properties" (Latin: Communicatio idiomatum ). Within the Person of Christ Jesus, both divine and human natures exist without separation or distinction; however, both are fully present and wholly genuine. Parenthetically, we must be mindful even when using orthodox vocabulary, as both the Latin  persona  ("person") and Greek  prosōpon  ( G4383 , meaning "face" or "appearance") originally referred to ancient Greco-Roman theater masks. The patristics compared God to a stage actor who always keeps his essential personality while functioning in three roles. However, he does not role-play as Father, Son, and Holy Spirit but exists consubstantially. ​ At first glance, these Greek and Roman formulas based on metaphysics—abstract ideas beyond the natural world—seem to have little to do with first-century faith. All early Christians believed the "what:" Jesus is the only-begotten Son of God, both divine and human." Even the historical records from secular writers in the Roman Empire bore witness to this ( see " Historicity of Jesus "). Starting in the second and third centuries, church leaders realized they had little consensus on the "how. Various falsehoods arose that denied Jesus' timeless divinity: 1) Adoptionism: the Father merely adopted the Son as his heir sometime before creation or during his earthly ministry; 2) Monarchianism: both the Son and the Holy Spirit are ambassadors of the Father in a hierarchy and royal procession, and; 3) Subordinationism: the Son and the Holy Spirit submit to the Father in perfect will and obedience. Each of these concepts suggests that the Father created the Son, rather than recognizing him as eternally uncreated in the exact image of God. ​ The Council of Nicaea was necessary for the early church to determine whether Jesus is "of one being" (Greek:  hōmoousios ; G3676 , G3776 ) or "of similar being" (Greek: hōmoiousios ; G3664 ) with the Father. Yes, the patristic theologians debated a matter of one single iōta ( G2503 ), the Greek letter I. However, the very definition of Christ's identity was at stake ( see " Christology: Titles of Jesus "). This definition is still a make-or-break salvation issue for all Christians, regardless of their time or place. The Latin derivative consubstantial means "with the same substance." At Nicaea, the elders and pastors listened to two opposing theologians from Alexandria, a city renowned for its vast library and influential thinkers. The first, Alexander (c. 328), upheld that Jesus is the eternally uncreated Son of God who lives in one essence with the Father. Arius (c. 250–336) believed, "There was a time when the Son was not." ​The council affirmed that Christ shares one essence with the Father, setting an example for all Christians to acknowledge him as the nature of God in human form from all eternity. In the first century, the author of Hebrews testified, "The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word" ( 1:3 ). Athanasius (c. 293–373), the successor to Alexander as the bishop of Alexandria, became the champion of high Christology in the aftermath of Nicaea. The apostle Thomas had no doubts about Jesus' relationship with the Father when he called him "my Lord and my God" ( John 20:28 ). Lucija Scientific Views of the Trinity ​ At its ​triple point, H2O coexists as liquid water, solid ice, and vapor. Many churchgoers use this analogy to illustrate the concept of the Trinity. However, this example is "heresy" (Greek: hairesis ; G139 , "personal choice to have an opinion that causes division") because it allows for the separation of each divine person. Simon Peter warned that "no prophecy of Scripture came about by the prophet's own interpretation of things" ( 2 Pet. 1:20 ). While it is possible for H2O to exist in three states at once, the scientific ability to divide them exemplifies a type of modalism. This reality means H2O has three modes, whereas God does not exist in modes. All three hypostases of the divine nature coexist simultaneously without division, yet they maintain their distinct functional roles. Therefore, H2O is not an absolute trinity, a relationship of three underlying dimensions that can neither exist nor function without each other. Do not despair because absolute trinities do happen in the natural world. ​ The universe is an absolute trinity of space, time, and matter. Furthermore, each one of these components is triune: 1) The algebraic formula for the three-dimensional space known as volume is length x width x height; 2) Time encompasses past, present, and future; and 3) Atoms—the building blocks for all matter—involve protons, neutrons, and electrons. God formed the vast cosmos as an absolute trinity of three constituent absolute trinities. He also created three heavens in this universe, each featuring diverse characteristics with firm boundaries ( Gen. 1:6 ; Ps. 19:1 , 150:1 ; 2 Cor. 12:2 ). ​ How ​do such complex metaphysics and cosmology relate to the Trinity? Some biblical scholars struggle to reconcile the "historical Jesus," a simple Galilean craftsman and rabbi, with the cosmic "Christ of faith." They apply the latter term to the more pious-sounding material in the New Testament. However, the evangelist John described Jesus as the divine Logos ( G3056 , "Word" or "logical definition of absolute universal truth;" see John 1:1 ; Gen. 1 ), a title rich with theological and philosophical overtones from Genesis and Greek philosophy. American classics scholar Gregory Hays (b. 1970) observes: Of the doctrines central to the Stoic worldview, perhaps the most important is the unwavering conviction that the world is organized rationally and coherently. More specifically, it is controlled and directed by an all-pervading force that the Stoics designated by the term logos . The term (from which English "logic" and the suffix "-logy" derive) has a semantic range so broad as to be almost untranslatable. At a basic level, it designates rational, connected thought—whether envisioned as a characteristic (rationality, the ability to reason) or as the product of that characteristic (an intelligible utterance or a connected discourse). Logos operates both in individuals and in the universe as a whole. In individuals, it is the faculty of reason. On a cosmic level, it is the rational principle that governs the organization of the universe. In this sense, it is synonymous with "nature," "Providence," or "God." (When the author of John's gospel tells us that "the Word"— Logos —was with God and is to be identified with God, he is borrowing Stoic terminology.) All events are determined by the logos , and follow in an unbreakable chain of cause and effect (in Aurelius, Meditations , p. xx). The evangelists and apostles who wrote about Jesus viewed his divinity and humanity as a dynamic tension. Quantum cosmologists today recognize that the entire universe appears to be especially suited for human life, a phenomenon known as the anthropic principle. Suppose we combine the ancient theological and philosophical meanings of Logos with the modern scientific view of the anthropic principle. In that case, Logos gives us this profound truth: The "historical Jesus Christ of faith" is God's absolute truth and the reason for our existence. Both John and Paul understood this when they each wrote: ​ In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of all humankind ( John 1:1–4 ). ​ The Son is the image of the invisible God, the firstborn over all creation. For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him ( Col. 1:15–16 ). Paleo-Christian Press Conclusion The doctrine of the Trinity has long been a topic of profound reflection and discussion in Christian history, underscoring the complexity and richness of God's nature. It reveals the relationship between the Father, Son, and Holy Spirit—three distinct persons in perfect unity. From the Shema in Deuteronomy to Jesus' baptism, glimpses of the triune God invite believers to explore this divine mystery. The Trinity also shapes our understanding of salvation, as Jesus' incarnation demonstrates God's love, and the Holy Spirit empowers us to live out our faith. Though we may never fully grasp its depths, the Trinity reminds us of God's boundless love, calling us into a deeper relationship marked by awe, gratitude, and trust. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; with your co-eternal Son and Holy Spirit, is one God, one Lord, in the Trinity of persons and the unity of substance. For that which we believe of your glory, Father, we believe the same of your Son and the Holy Spirit, without any difference or inequality. Amen.​ Bibliography ​ "A Look at the Trinity from a Messianic Jewish Perspective." Jews for Jesus. July 3, 1996. link . Aurelius, Marcus. Meditations . Translated by Gregory Hays. New York: Modern Library, 2003. ​ Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. Danker, Ryan N., ed. The Faith Once Delivered: A Wesleyan Witness to Christian Orthodoxy . Alexandria, VA: John Wesley Institute, 2022. Frydland, Rachmiel. "The Trinity, Art. 2: The Trinity Is Jewish." Menorah Ministries. link . ​ González, Justo L. A History of Christian Thought, Vol. 1: From the Beginnings to the Council of Chalcedon . Nashville: Abingdon, 1987. Hillar, Marian. From Logos to Trinity: The Evolution of Religious Beliefs from Pythagoras to Tertullian . Cambridge: UK: Cambridge University Press, 2012. ​ Jacobs, Loren. "The Jewishness of the Trinity." Congregation Shema Yisrael (Bloomfield Hills, MI). October 11, 2012. link . ​ Juster, Daniel C. That They May Be One: A Brief Review of Church Restoration Movements and Their Connection to the Jewish People . Clarksville, MD: Messianic Jewish Publications, 2009. Holmes, Stephen R., Paul D. Molnar, Thomas H. McCall, and Paul S. Fiddes. Two Views on the Doctrine of the Trinity . Counterpoints. Edited by Jason S. Sexton and Stanley N. Gundry. Grand Rapids: Zondervan, 2014. ​ KjaerHansen, Kai. "An Introduction to the Names Yehoshua/Joshua, Yeshua, Jesus, and Yeshu." Jews for Jesus. March 23, 1992. link . ​ Krueger, Derek, ed. A People's History of Christianity, Vol. 4: Byzantine Christianity . Edited by Denis R. Janz. Minneapolis: Fortress, 2010. ​ Levine, Amy-Jill. Short Stories by Jesus: The Enigmatic Parables of a Controversial Rabbi . San Francisco: HarperOne, 2015. ​ MacCulloch, Diarmaid. Christianity: The First Three Thousand Years . New York: Penguin, 2011. ​ McGrath, Alister E. Science & Religion: A New Introduction . 3rd ed. Hoboken, NJ: Wiley-Blackwell, 2020. ​ Oseka, Matthew. "History of the Jewish interpretation of Genesis 1:26, 3:5, 3:22 in the Middle Ages." Scriptura 117 (2018): 1–23. link . Redd, Scott. "Jesus, the Shema, and the Glorious Trinity." Tabletalk . January 15, 2020. link . Tertullian. " Against Praxeas. " In Ante-Nicene Fathers, Vol. 3: Latin Christianity: Its Founder, Tertullian I. Apologetic; II. Anti-Marcion; III. Ethical . Edited by Allen Menzies. Grand Rapids: Eerdmans, 1889. ​ Tverberg, Lois. Walking in the Dust of Rabbi Jesus: How the Jewish Words of Jesus Can Change Your Life . Grand Rapids: Zondervan, 2012. ​ Wilson, Marvin R. Our Father Abraham: Jewish Roots of the Christian Faith . Grand Rapids: Eerdmans, 1989. 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. ​ Zide, Marty. "What Do Jewish People Believe About the Trinity and How Can We Help Them Understand This Concept?" Midwest Messianic Center. link .

Courtesy of www.LumoProject.com Introduction The Christian proclamation of the gospel is fundamentally rooted in the resurrection of Jesus Christ. While the gospel narrative encompasses various dimensions of Jesus' life and work—his incarnation, earthly ministry, crucifixion, and exaltation—the resurrection emerges as the decisive event that validates and consummates the message of salvation. Without the resurrection, the gospel is not simply incomplete; it loses its essence as good news. This article examines the centrality of the resurrection within the gospel, engaging with key biblical texts and exploring its theological significance. The resurrection serves as the cornerstone of Christian theology, affirming the deity of Christ and the efficacy of his atoning work on the cross. It vindicates Jesus' claims about his identity and ensures the believer's hope in eternal life and ultimate restoration. In his first letter to the Corinthians, the apostle Paul wrote, "And if Christ has not been raised, your faith is futile; you are still in your sins" ( 1 Cor. 15:17 ). This statement underscores the inseparable link between the resurrection and the doctrine of justification, illustrating that the resurrection is not merely an isolated historical event but the foundation upon which the entire Christian faith rests. Consequently, the resurrection shapes the proclamation of the gospel and the lived experience of Christian discipleship. Paleo-Christian Press Gospel as Proclamation of the Resurrection Paul unequivocally identifies the resurrection as the foundational element of the gospel. He states, "For what I received I passed on to you as of first importance: that Christ died for our sins according to the scriptures, that he was buried, that he was raised on the third day according to the scriptures" ( 1 Cor. 15:3–4 ). In this passage, Paul underscores the resurrection not as a supplementary aspect of the gospel but as its essential cornerstone. While the crucifixion addresses the problem of sin, the resurrection signifies the ultimate victory over death ( 1 Cor. 15:55–57 ), affirming Jesus' identity as the Messiah ( Rom. 1:4 ). Absent the resurrection, Jesus' death would be reduced to a tragic event, bereft of the eschatological hope that defines the Christian faith. Paul's emphasis on the resurrection reveals its centrality in the Christian proclamation of salvation. Additionally, the resurrection is integral to the believer's present and future hope. Paul links Christ's resurrection to the eschatological promise of the general resurrection, explaining that Christ is the "firstfruits" of those who have fallen asleep ( 1 Cor. 15:20 ). This imagery underscores that Christ's resurrection is both a guarantee and a prototype of the resurrection believers will experience in the future. Without this assurance, Paul argues, Christian faith is futile: "And i f Christ has not been raised, your faith is futile; you are still in your sins " ( 1 Cor. 15:17 ). Thus, the resurrection not only shapes Christian eschatology but also provides existential meaning and hope for believers in the present. Without the resurrection, the gospel loses its transformative power, reducing Christianity to a religion devoid of its defining hope and victory. Courtesy of www.LumoProject.com Misconceptions About the Gospel Some contemporary interpretations reduce the gospel to ethical teaching, social justice, or personal spiritual improvement. While these elements may reflect the gospel's implications, they are not its essence. The gospel is the announcement of God's actions in Christ, particularly raising him from the dead. N. T. Wright (b. 1948) aptly summarizes: "But the gospel is not itself about you are this sort of a person, and this can happen to you . That's the result of the gospel rather than the gospel itself." To shift the focus from the resurrection to peripheral concerns dilutes the gospel's transformative power and undermines its proclamation as the ultimate hope for humanity. Wright defines the gospel as "the good news that the crucified and risen Jesus is the Messiah of Israel and, therefore, the Lord of the world." He also says: [The gospel is] very clear in Romans. Romans 1:3–4 [regarding his Son, who as to his earthly life[a] was a descendant of David, and who through the Spirit of holiness was appointed the Son of God in power by his resurrection from the dead: Jesus Christ our Lord]: This is the gospel. It's the message about Jesus Christ descended from David, designated Son of God in power, and then Romans 1:16–17 , which says very clearly: "I am not ashamed of the gospel because it is the power of God unto salvation." That is, salvation is the result of the gospel, not the center of the gospel itself. Courtesy of www.LumoProject.com Conclusion The resurrection of Jesus Christ is not simply an event within the gospel narrative; it is the gospel. It proclaims God's victory, Jesus' vindication as Messiah, and the hope of a new creation. Teaching the gospel means proclaiming that Jesus rose from the dead and that the world has been reconciled to God through his resurrection. As Paul insists, this truth is "of first importance" ( 1 Cor. 15:3 ) and remains the foundation of Christian faith and practice. Prayer Blessed are you, L ORD our God, King of the universe; whose Son our Savior Jesus Christ triumphed over the powers of death and prepared for us our place in the new Jerusalem: Grant that we, who have this day given thanks for his resurrection, may praise you in that city of which he is the light, and where he lives and reigns forever and ever. Amen. Bibliography Barrett, C. K. The First Epistle to the Corinthians . Black's New Testament Commentaries. 2nd ed. London: Continuum, 1994. Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. Fitzmyer, Joseph A. Romans: A New Translation with Introduction and Commentary . The Anchor Yale Bible Commentaries. New Haven: Yale University Press, 1993. Horton, Michael, Scot McKnight, David A. deSilva, Julie C. Ma, and Shively T. J. Smith. Five Views on the Gospel . Counterpoints. Edited by Michael F. Bird, Jason Maston, and Stanley N. Gundry. Grand Rapids: Zondervan, 2025. Köstenberger, Andreas J., and T. Desmond Alexander. Salvation to the Ends of the Earth: A Biblical Theology of Mission . New Studies in Biblical Theology. 2nd ed. Edited by D. A. Carson. Downers Grove, IL: IVP Academic, 2020. Ridderbos, Herman. Paul: An Outline of His Theology . Translated by John Richard de Witt. Grand Rapids: Eerdmans, 1997. Wax, Trevin. "Trevin Wax Interview with N. T. Wright." Kingdom People (blog). The Gospel Coalition. November 19, 2007. Wright, N. T. The Resurrection of the Son of God . Vol. 3 of Christian Origins and the Question of God. Minneapolis: Fortress, 2003. ⸻. Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church . San Francisco: HarperOne, 2018.

Courtesy of www.LumoProject.com Introduction In recent years, many people have found themselves disillusioned with organized religion, leading them into a season of deconstruction—a process of questioning, dismantling, and sometimes abandoning the faith structures they once embraced. French-Algerian philosopher Jacques Derrida (1930–2004) defined "deconstruction" as the critical examination and dismantling of established beliefs, structures, and systems. While deconstruction has its merits in challenging stagnant paradigms and encouraging critical thinking, there is a need for a complementary approach that focuses on reconstruction rather than solely on deconstruction. In this article, we explore the imperative of reconstructing one's faith amidst the currents of deconstruction, drawing insights from the Christian tradition. American minister and therapist Mark Gregory Karris (b. 1975) explores this journey of deconstruction in Religious Refugees: (De)Constructing Toward Spiritual and Emotional Healing (Quoir, 2020). He captures the pain, struggle, and sense of exile experienced by those who have left traditional faith communities behind. Yet, while necessary for some, deconstruction is not the final destination. Many who leave religion eventually long for a renewed spiritual home—not a return to the rigid systems they left behind, but a reconstruction of a more authentic, rooted, and life-giving faith. This article is a response to Karris' book, offering a hopeful pathway forward for those who seek to rebuild rather than remain in perpetual displacement. It acknowledges the validity of deconstruction while emphasizing that faith can be restored in a meaningful way. Reconstruction is not about blind adherence to old doctrines but about rediscovering the core truths that sustain belief, reframing them through a lens of wisdom, experience, and a deeper understanding of God. For those weary of wandering yet hesitant to return, this book extends an invitation to move from exile to home, fragmentation to wholeness, and deconstruction to a reconstructed faith that truly endures. Courtesy of Boettcher+Trinklein TV Stations of Deconstruction In Chapter 2, Karris lists these eight stations of the deconstruction/reconstruction journey: Feeling at Home. This initial stage represents a sense of belonging and comfort within one's religious community. It encompasses feelings of familiarity, security, and identity associated with belonging to a religious group. Splinterhood. As individuals begin to question or challenge aspects of their faith or experience conflicts within their religious community, they may enter a stage known as "splinterhood." This phase involves fracturing beliefs or relationships within the spiritual framework, leading to fragmentation and discord. "To Be or Not to Be." This stage reflects the pivotal moment of decision-making and introspection. Individuals grapple with whether to remain within their religious community or embark on a journey of departure and self-discovery. It involves profound existential questioning and soul-searching. Returning Home: Different.  This stage marks the beginning of a transformative journey for those who have left their religious affiliations. It entails returning to familiar environments or memories with a newfound perspective or identity, symbolizing the shift in worldview and self-awareness. Disorientation. Leaving behind the structures and beliefs of one's religious community can lead to a profound sense of disorientation and loss. This stage involves navigating uncertainty, confusion, and being adrift as individuals redefine their sense of purpose and meaning. Angstville. As individuals confront the existential challenges and emotional turmoil inherent in their journey of religious disengagement, they may find themselves in a state of profound angst or anxiety. This stage involves existential questions, doubts, and fears about the future. Farewell and Goodbye. In this stage, individuals bid farewell to their former religious identities and communities, acknowledging the significance of the chapter they are closing. They let go, mourn losses, and find closure as they prepare to move forward. Extreme Makeover—Home Edition. The final stage represents a profound transformation and reclamation of self. It involves rebuilding one's sense of identity, values, and purpose outside the confines of religious affiliation. Like a home undergoing a radical makeover, individuals emerge from this stage with a renewed sense of authenticity, agency, and resilience. These stages collectively represent the complex emotional, psychological, and existential terrain that religious refugees traverse as they navigate the disengagement, healing, and self-reconstruction process. Through this framework, Karris provides insight into the challenges and opportunities inherent in such journeys, offering guidance and validation to those undergoing similar transitions. Courtesy of www.LumoProject.com Reconstruction of Faith Amidst the currents of deconstruction, a pressing need arises for reconstructing one's faith. Reconstruction involves dismantling existing beliefs and actively renewing and revitalizing theological frameworks. It necessitates a reevaluation of Scripture, tradition, and community within the context of contemporary challenges and insights. The recent trend of deconstruction among "eXvangelicals" (i.e., ex-Evangelicals) often represents a rebranding of theological liberalism that has manifested in various forms throughout history, including the "social gospel," "neo-orthodoxy," and the "emerging/emergent church." While deconstruction may lead to critical reflection, it must be accompanied by a constructive vision that affirms the core tenets of the Christian faith. Amid the pervasive deconstruction trend, the imperative of reconstructing faith emerges as a vital counterbalance to it. While deconstruction rightfully challenges entrenched beliefs and structures, reconstruction offers a pathway toward renewal, revitalization, and rediscovery within the Christian tradition. Faith reconstruction involves more than mere intellectual reevaluation; it encompasses a holistic journey of spiritual growth, communal engagement, and ethical reflection. It calls us to delve deeply into the wellsprings of our tradition, drawing from the wisdom of Scripture, the insights of theological inquiry, and the lived experiences of believers across time and space. The three ecumenical councils of Nicaea in 325, Constantinople in 381, and Chalcedon in 451, along with the early church fathers, are good places to start. Moreover, reconstruction invites us to embrace the dynamic nature of faith, recognizing that it is a living and evolving reality that continually adapts to the changing contexts and challenges of our world. It beckons us to cultivate a robust yet adaptable faith rooted in the gospel's timeless truths while responsive to the pressing concerns of our age. In reconstruction, we are called to embody the core values of our faith—love, justice, compassion, and humility—in tangible ways that bear witness to the transformative power of God's grace. It challenges us to confront the injustices and inequalities that afflict our world, advocate for the marginalized and oppressed, and strive for the common good. However, that does not mean the ends justify the means, as our secular world often teaches us. Ultimately, the reconstruction of faith is an ongoing journey—a pilgrimage of the soul that unfolds over a lifetime. It is a journey of doubt, uncertainty, hope, and possibility. As we embark on this journey together, let us do so with courage and conviction, trusting in the guiding presence of the Holy Spirit, who leads us into all truth ( see " Fruit & Gifts of the Spirit "). Courtesy of Boettcher+Trinklein TV Stations of Reconstruction In contrast to the "Stations of the D/R Journey," here are eight stations of reconstructing faith: Feeling at Home . This stage represents a sense of belonging and comfort within one's faith community, corresponding with the same station in the deconstruction journey. However, in the context of reconstruction, it reflects a renewed sense of connection and resonance with one's faith tradition or spiritual path. Individuals may rediscover the beauty and depth of their religious or spiritual heritage, finding solace and support within the community. Discernment. Discernment plays a crucial role in reconstructing faith. This stage involves deliberate reflection, exploration, and prayerful consideration as individuals discern the contours of their evolving faith. They may engage in theological study, spiritual practices, and conversations with mentors or spiritual guides to determine the values, beliefs, and practices that resonate most intimately with their spiritual journey. "To Be." This stage mirrors the critical decision-making moment in the deconstruction journey but emphasizes the affirmative act of embracing one's faith or spiritual path. It involves a commitment to live authentically and intentionally within one's reconstructed faith, embracing the values, practices, and community that support spiritual growth and flourishing. Returning Home. In contrast to the "Returning Home Different" stage in the deconstruction journey, this stage signifies a return to one's faith tradition or spiritual roots with renewed vigor and purpose. Individuals may rediscover the richness and depth of their spiritual heritage, finding inspiration and guidance in the teachings, rituals, and community of their faith tradition. Consider Jesus leaving the ninety-nine sheep to pursue the lost one ( Matt. 18:12–13 ; Luke 15:4 , 7 ) or his parable about the lost son ( Luke 15:11–32 ). Orientation. As individuals reconstruct their faith, they may experience a period of reorientation and integration. This stage involves aligning one's beliefs, values, and practices with the insights gained through discernment and reflection. It entails finding a sense of coherence and direction within one's spiritual journey and navigating the complexities of faith with clarity and conviction. Joyville. This stage celebrates the transformative power of reconstruction. Individuals may experience profound joy, gratitude, and fulfillment as they embrace their reconstructed faith and embody its values in their daily lives. Joyville symbolizes the deep sense of contentment and happiness that comes from living in alignment with the truth. Hello and Welcome Back . In this stage, individuals warmly welcome themselves back, embracing their reconstructed faith with open arms. It involves self-compassion, acceptance, and forgiveness for the doubts, struggles, and uncertainties endured throughout the reconstruction journey. These individuals may find healing and wholeness as they embrace their authentic selves and renew their faith in God. Extreme Makeover—Baptized and Reborn. Similar to the final stage in the deconstruction journey, this stage represents a profound transformation and renewal of faith. However, in the context of reconstruction, it emphasizes the sacramental aspect of rebirth and renewal within one's faith tradition. Individuals may undergo baptism and spiritual rebirth, symbolizing their commitment to living out their reconstructed faith with authenticity and dedication ( see " Baptism: Immersed in Christ "). These stations collectively illustrate the dynamic process of reconstructing faith, encompassing moments of rediscovery, discernment, commitment, and celebration. In navigating this journey, individuals embark on spiritual growth, transformation, and renewal, finding depth, meaning, and purpose in their reconstructed faith. Courtesy of Boettcher+Trinklein TV Deconstruction & Discernment The apostle Paul wrote, " Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is—his good, pleasing and perfect will " ( Rom. 12:2 ). May the reconstruction of faith lead us ever closer to the heart of God and the fulfillment of his kingdom on earth as it is in heaven. In Christian doctrine and theology, discernment and deconstruction represent two distinct approaches to understanding and engaging with beliefs and teachings. Discernment. Discernment refers to the process of carefully evaluating and distinguishing truth from error, particularly within the framework of Christian faith. It involves seeking guidance from the Holy Spirit, prayer, reading Scripture, and consulting trusted mentors or theologians to understand and apply biblical principles to various situations. Discernment emphasizes wisdom and spiritual insight in interpreting and discerning God's will and truth. Deconstruction. Deconstruction, on the other hand, has gained popularity in recent years within theological circles, particularly in progressive or postmodern contexts. It involves critically examining and dismantling traditional beliefs, doctrines, and theological frameworks to uncover underlying assumptions, power dynamics, and cultural influences. Deconstruction challenges established interpretations and seeks to find alternative perspectives or truths that may have been marginalized or overlooked. It often involves questioning and reevaluating previously held convictions in light of new insights or experiences. Paul admonished us, "Do not treat prophecies with contempt but test them all; hold on to what is good, reject every kind of evil" ( 1 Thess. 5:20–22 ). This verse underscores the importance of discernment within Christian practice. Believers are encouraged to test everything, which implies a critical examination of teachings, beliefs, and practices against the standard of truth in Scripture. However, it also emphasizes the importance of holding fast to what is good, indicating that not everything needs to be discarded in the process of discernment. Instead, discernment involves sifting through various ideas and teachings to identify and embrace that which aligns with God's truth and goodness. This verse provides a basis for the practice of discernment within Christian theology and doctrine. Oftentimes, "eXvangelicals" conflate deconstruction with discernment while scorning the historical deposit of faith. Courtesy of www.LumoProject.com Conclusion Reconstructing faith is a powerful way to respond to doubt and questions. Instead of just breaking down beliefs, we can rebuild them in a way that makes sense and lasts. Learning from early Christian traditions and history enables us to think deeply about God while holding onto the enduring truths of our faith. A prayer attributed to Italian friar Francis of Assisi (1181–1226) implores us to say, "Where there is doubt, faith." When we reconstruct our faith, we grow stronger by staying open to different perspectives and understanding that no one has all the answers. This journey is not just about learning—it is a personal and spiritual process that helps us build a thoughtful and strong faith. Deep and active faith is more important than ever in times of struggle. Reconstruction calls us back to the heart of Christianity—love, kindness, and justice, just as Jesus taught. Instead of focusing on church divisions or labels, we can embrace a welcoming and life-changing faith. By learning from wise Christian leaders of the past and trusting in God's never-ending love, we can rebuild our faith with courage. This process allows us to rediscover the beauty and strength of Christianity and share the hope of the gospel with a world that needs it. Ben White Prayer Blessed are you, L ORD our God, King of the universe; make me an instrument of your peace: where there is hatred, let me sow love; where there is injury, pardon; where there is discord, union; where there is error, truth; where there is doubt, faith; where there is despair, hope; where there is darkness, light; where there is sadness, joy. Grant that I may not seek so much to be consoled as to console, to be understood, to understand, to be loved as to love. Because it is in giving that we receive, in forgiving that we are forgiven, and in dying that we are born to eternal life. Amen. Bibliography Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. Caputo, John D. The Prayers and Tears of Jacques Derrida: Religion Without Religion . Bloomington: Indiana University Press, 1997. Derrida, Jacques. Of Grammatology . Translated by Gayatri Chakravorty Spivak. Baltimore: Johns Hopkins University Press, 1976. Grenz, Stanley J. A Primer on Postmodernism . Grand Rapids: Eerdmans, 1996. ⸻. Beyond Foundationalism: Shaping Theology in a Postmodern Context . Louisville: Westminster John Knox Press, 2001. Karris, Mark Gregory. Religious Refugees: (De)Constructing Toward Spiritual and Emotional Healing . Oak Glen, CA: Quoir, 2020. Keller, Timothy. Making Sense of God: An Invitation to the Skeptical . New York: Penguin, 2016. ⸻. Faith After Doubt: Why Your Beliefs Stopped Working and What to Do About It . New York: St. Martin's Essentials, 2021. McLeod-Harrison, Mark I. Faith and Reason: Their Roles in Religious and Secular Life . Lanham, MD: Rowman & Littlefield, 2005. Plantinga, Alvin. Warranted Christian Belief . Oxford, UK: Oxford University Press, 2000. Rollins, Peter. The Idolatry of God: Breaking Our Addiction to Certainty and Satisfaction . Brentwood, TN: Howard, 2013. Vanhoozer, Kevin J. The Drama of Doctrine: A Canonical–Linguistic Approach to Christian Theology . Louisville: Westminster John Knox Press, 2005. Vattimo, Gianni, and René Girard. Christianity, Truth, and Weakening Faith: A Dialogue . New York: Columbia University Press, 2010.

Paleo-Christian Press Introduction Content warning : This article presents a historical-grammatical perspective on homosexuality in the Bible. Hopefully, you will consider it helpful in the real-world practice of the Christian faith, especially in having compassion and correction for people with same-sex attraction. Paul of Tarsus wrote specifically about "men who have sex with men" and "those practicing homosexuality" in 1 Corinthians 6:9 and 1 Timothy 1:10 . Before looking into the underlying Greek, we must understand how our modern terms refer to different facets of same-sex attraction. For "homosexuality," a word that entered our language in the late 1800s, there is the abstract desire for one's same sex. However, the Greek word Paul used in both 1 Corinthians 6:9 and 1 Timothy 1:10 was arsenokoitēs ( G733 ), which referred to same-sex behavior rather than orientation. Here is a breakdown of this weighty noun: airō ( G142 ; "to lift upward") → arsēn ( G730 ; "male") + koitē ( G2845 ; "bed," especially for marriage). Thus, an arsenokoitēs was a man who lifted another man onto a bed for coitus—the active partner who was presumably the stronger of the two. The word arsenokoitēs rarely appears in Greek literature. However, it does occur in the Septuagint, the ancient Greek translation of the Old Testament ( see here ). Paul derived arsenokoitēs from the Septuagint reading of Leviticus 20:13 : ("If a man has sexual relations with a man as one does with a woman, both of them have done what is detestable"). See here: Kai hos an koimēthē meta arsenos koitēn gunakois bdelugma epoiēsan amphoteroi. καὶ ὃς ἂν κοιμηθῇ μετὰ ἄρσενος κοίτην γυναικός βδέλυγμα ἐποίησαν ἀμφότεροι. If whoever sleeps with [a] male sexually [as with a] woman, [an] offense did they both. Moreover, Paul was not writing to Gentiles, but to Hellenistic Jews who were familiar with Leviticus. If he were speaking to Greeks, Paul would have used erastēs ("erotic lover") and erōmenos ("erotic beloved") for the active and passive roles. An arsenokoitēs stood in contrast to the other man, a malakos ( G3120 ), the "soft" passive one. We may also find this adjective in Matthew 11:8 and Luke 7:25 , where Jesus referred to Herod's "soft" robes. There, "soft" refers to the age of the malakos partner, not necessarily an effeminate personality. Even today, we may refer to a young person as "softhearted" without considering their gender. This fact leads many biblical scholars to read in the context of pederasty , sexual intercourse between a man and a younger male. Pederasty often occurred in pagan cultic prostitution—but not always. Paleo-Christian Press Greco-Roman Context of Homosexuality Many Greeks and Romans believed that intercourse should only happen between a man and a woman to conceive a child, with pleasure reserved for same-sex relationships—most often with slaves, prostitutes, and anyone else barred from holding Roman citizenship. When biblical translators consider malakos in the context of prostitution and other exploitative relationships among men, they too readily consider the slang behind the word. Even in our terminology, we often refer to other people as "soft" to ridicule their weaknesses or praise their kindness. Given the socioeconomic context, it is clear that malakos had more to do with the viewpoint of a "man-bedder" looking to exploit a vulnerable outcast than merely one's effeminacy. In Greece and Rome, male homosexuality was not a public expression of love between citizens but a way to exploit the oppressed. However, for women, there was an elevation in status regarding homosexuality. In this very patriarchal society, women felt role reversal in lesbianism. The demonym "lesbian" initially identified the residents of Lesbos (Greek: Lesvos ), an island in the Aegean Sea. The Greek poet Sappho (c. 510–c. 670 BC; pictured above) was from Mytilene (Greek: Mutilēnē ; G3412 ), a city that still exists on Lesbos and that Luke mentioned in Acts 20:14 . She is a controversial figure even in our time, as scholars from all over the humanities debate whether Sappho was a proto-feminist, homosexual, and a prostitute. Her poetry and teaching at Lesbos inspired gay women to identify as "lesbians" from time immemorial. Despite the controversy, Sappho's poetry remains a sociopolitical commentary on ancient Greece, offering insights that still resonate with humankind today. Sappho had a school of disciples (Greek: thiasos ) dedicated to the pagan deity Aphrodite. It is debatable whether Sappho was gay, as many of her writings alluded to a desire for men. However, many hints of female homoeroticism among her thiasos prepared women for marriage—to men. ​ Today, many commentators say that Paul only condemned homosexuality in the context of pagan fertility cults, attempting to find a loophole regarding committed same-sex relationships. They also read their assumptions into ancient Greek culture, claiming such a thing was not widespread. However, consensual same-sex relationships were prevalent among Gentiles throughout the Mediterranean, especially in the form of pederasty. Moreover, unlike many contemporary assumptions, not all Greeks approved of homosexuality. The well-known Greek philosopher Plato (428/27–348/47 BC) wrote: ​ Whether one observes earnestly or in jest, one certainly should not fail to keep that when a male unites with a female for procreation, the pleasure experienced is held to be due to nature but contrary to nature when a male mates with a male or female with female, and that those first guilty of such enormities were compelled by their slavery to pleasure. And we all accuse the Cretans of concocting the story about Ganymede. Because it was the belief that they derived their laws from Zeus, they added this story about Zeus so that they might follow his example and enjoy this pleasure as well. Now, with the story itself, we have no more concerns. Still, when men are investigating the subject of laws, they deal almost entirely with pleasures and pains, whether in states or as individuals ( Laws 1.636 ). ​ Likewise, the Greek comic poet Aristophanes (c. 450–c. 388 BC) mocked the infamous homosexuality of Agathon (c. 445–c. 400 BC), one of his literary contemporaries, in his work called Women at the Thesmophoria . Between Plato and Aristophanes, it is clear that many Greeks did consider same-sex relationships a violation of natural law and societal mores. Paleo-Christian Press Hebrew Context of Homosexuality ​ By now, you probably see how weighted the scriptural view of homosexuality is toward the masculine. In ancient Hebrew culture, where men typically led the family, it was considered shameful for them to neglect this responsibility for mere pleasure. Unlike the Romans and the Greeks, the Hebrews were not concerned with balancing family and entertainment but with survival. The background here is socioeconomic, as the Hebrews never had an empire and were always on the move or surrounded by hostile nations. Men needed to fight and protect their families; thus, homosexuality threatened both. Having fewer children would result in vulnerability to an attack and the ultimate destruction of their people. To add to these fears of nonexistence, every ancient culture also feared high infant mortality rates. As a result, they viewed children as a precious resource. In the ancient Near East, most people turned to nature religions, in which they invoked gods and goddesses for protection and abundance. Because femininity represented childbirth and continuation, its symbolism extended to agriculture and religion. The Hebrews struggled with a traitorous devotion to these false idols for hundreds of years while paying lip service to God himself. Only after Israel's exile to Babylon did they finally abandon these pagan religions. ​ As mentioned above, Paul referred to the holiness code in Leviticus when he wrote about same-sex relationships between men. The Old Testament authors were unconcerned with lesbianism, and Paul was the first biblical writer to mention it precisely when he said, "Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. In the same way, the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men and received in themselves the due penalty for their error" ( Rom. 1:26–27 ). One of Paul's contemporaries, Philo of Alexandria (c. 15 BC–c. AD 50), had an equally harsh view: ​ As men, being unable to bear satiety of these things discreetly, get restive like cattle, become stiff-necked, and discard the laws of nature, pursuing a tremendous and intemperate indulgence of gluttony, drinking, and unlawful connections, for not only did they go mad after women, and defile the marriage bed of others, but also those who were men lusted after one another, doing inappropriate things, and not regarding or respecting their common nature, and though eager for children, they were convicted by having only an abortive offspring, but the conviction produced no advantage since they were overcome by violent desire. So, by degrees, the men became accustomed to being treated like women, and in this way engendered among themselves the disease of females and intolerable evil; for they not only, as to effeminacy and delicacy, became like women in their persons, but they also made their souls most ignoble, corrupting in this way the whole race of man, as far as depended on them. At all events, if the Greeks and barbarians were to have agreed together and to have adopted the commerce of the citizens of this city, their cities, one after another, would have become desolate, as if they had been emptied by a pestilence ( On Abraham 26 ). ​ By the first century, many Jewish commentators read the story of Sodom and Gomorrah as God's judgment for the sins he would later forbid in Leviticus: incest, inhospitality, rape—and, yes, homosexuality. Philo's context was Sodom. Likewise, the Jewish-Roman historian Josephus (c. AD 37–100) wrote: ​ About this time, the Sodomites grew proud on account of their riches and great wealth; they became unjust towards men and impious towards God, insomuch that they did not call to mind the advantages they received from him: they hated strangers and abused themselves with Sodomitical practices. God was therefore much displeased at them and determined to punish them for their pride, overthrow their city, and lay waste to their country until there should neither plant nor fruit grow out of it. . . . Now when the Sodomites saw the young men be of beautiful countenances, and this to an extraordinary degree, and that they took up their lodgings with Lot, they resolved themselves to enjoy these beautiful boys by force and violence; and when Lot urged them to sobriety, and not to offer anything immodest to the strangers, but to have regard to their lodging in his house; and promised that if their inclinations could not be governed, he would expose his daughters to their lust, instead of these strangers; neither thus were they made ashamed ( Antiquities of the Jews 1.11 ). ​ Incidentally, first-century Jews considered homosexuality a reason for destroying Sodom and Gomorrah. The prophet Ezekiel said, "Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed, and unconcerned; they did not help the poor and needy. They were haughty and did detestable things before me. Therefore, I did away with them as you have seen" ( Ezek. 16:49–50 ). The "detestable things" clause refers to the same-sex acts of the men with the angels. Jude, one of Jesus' brothers, corroborated this interpretation when he wrote, "In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire" ( Jude 1:7 ). The main thing to keep in mind when reading any scriptural mention of Sodom and Gomorrah is that God judged these cities for multiple offenses–to choose one sin over the other misses the point. Paleo-Christian Press Conclusion ​ With the historical-grammatical method, we see that the background and meanings of the original texts lead to a clear and restrictive understanding. For the record, the rainbow belongs to God alone, a sign of his covenant with us never to flood the earth again ( Gen. 9:13–16 ). That said, God repeatedly tells us to love our neighbor as we love ourselves (e.g., Lev. 19:18 ; Matt. 19:19 , 22:39 )—we can never put this aside for mere bigotry. Nevertheless, marriage is a sacrament , a means of grace; it is neither a right nor a privilege, but a covenant between a man and a woman to further God's kingdom ( Gen. 1:26–27 , 2:24 ; Matt. 19:4–6 ; Mark 10:6–9 ; Eph. 5:32 ). Although many liberal commentators today say the Bible does not consider the modern view of homosexuality as an orientation, its primary concern was same-sex behavior. Paul deemed homosexual orientation a result of humankind's fall along with every other sin, so that argument is moot ( Rom. 1:26–32 ). Furthermore, let us consider this balanced research from the American Psychological Association: There is no consensus among scientists about the exact reasons that an individual develops a heterosexual, bisexual, gay, or lesbian orientation. Although much research has examined the possible genetic, hormonal, developmental, social, and cultural influences on sexual orientation, no findings have emerged that permit scientists to conclude that any particular factor or factors determine sexual orientation. Many think that nature and nurture both play complex roles; most people experience little or no sense of choice about their sexual orientation. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; from whom all thoughts of truth and peace proceed: Kindle, we pray, in the hearts of all people, the true love of peace, and guide with your pure and peaceable wisdom those who take counsel for the nations of the earth; that in tranquility your kingdom may go forward, till we fill the world with the knowledge of your love; through Jesus the Messiah our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and forever. Amen.​ Bibliography ​ Attridge, Harold W., ed. The NRSV HarperCollins Study Bible, Revised and Updated with Apocryphal and Deuterocanonical Books . San Francisco: HarperOne, 2006. ​ Bateman IV, Herbert W. Interpreting the General Letters: An Exegetical Handbook . Edited by John D. Harvey. Grand Rapids: Kregel Academic, 2013. ​ Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. ​ Brawley, Robert L., ed. Biblical Ethics & Homosexuality: Listening to Scripture . Louisville: Westminster John Knox, 1996. ​ Brooten, Bernadette J. Love Between Women: Early Christian Responses to Female Homoeroticism . Chicago: University of Chicago Press, 1996. Dover, K. J. Greek Homosexuality . London: Bloomsbury Academic, 2016. Fitzmyer, Joseph A. The Anchor Yale Bible—First Corinthians: A New Translation with Introduction and Commentary . New Haven: Yale University Press, 2008. ​ Fortson, S. Donald, III, and Rollin G. Grams. Unchanging Witness: The Consistent Christian Teaching on Homosexuality in Scripture and Tradition . Nashville: B&H Academic, 2016. ​ Gagnon, Robert A. The Bible and Homosexual Practice: Texts and Hermeneutics . Nashville: Abingdon, 2001. ​ Garrison, Jeff. Leviticus 20:13, in the Interlinear Study Bible . StudyLight.org. 2022. link . Greenberg, David F. The Construction of Homosexuality . Chicago: University of Chicago Press, 1988. Halperin, David M. One Hundred Years of Homosexuality: And Other Essays on Greek Love . New York: Routledge, 1990. Josephus. The Works of Josephus: Complete and Unabridged, New Updated Version . Translated by Whiston, William. Peabody, MA: Hendrickson, 1987. ​ Kaiser, Walter C., Jr., and Duane Garrett, eds. NIV, Archaeological Study Bible: An Illustrated Walk Through Biblical History and Culture . Grand Rapids: Zondervan, 2006. Loader, William, Megan K. DeFranza, Wesley Hill, and Stephen R. Holmes. Two Views on Homosexuality, the Bible, and the Church . Counterpoints. Edited by Preston Sprinkle and Stanley N. Gundry. Grand Rapids: Zondervan, 2016. Mendelsohn, Daniel. "Girl, Interrupted." The New Yorker . March 9, 2015. link . Philo. The Works of Philo: Complete and Unabridged, New Updated Version . Translated by C. D. Yonge. Peabody, MA: Hendrickson, 1993. Plato. Plato in Twelve Volumes, Vols. 10 & 11 . Translated by R. G. Bury. Cambridge, MA: Harvard University Press, 1968. ​ Strauss, Mark L. Four Portraits, One Jesus: A Survey of Jesus and the Gospels . 2nd ed. Grand Rapids: Zondervan, 2020. "Understanding Sexual Orientation and Homosexuality." American Psychological Association. October 29, 2008. link .

Courtesy of www.LumoProject.com Introduction ​ Content warning : This article offers a historical-grammatical view of abortion in the Bible from a pro-life perspective. However, its focus is primarily theological rather than political. The scriptural mandate to "choose life" ( Deut. 30:19 ) predates today's abortion laws by about 3,500 years. The Didachē admonishes us, "Do not murder a child by abortion or kill a newborn infant" ( Did. 2 , Richardson, p. 172). Today, people worldwide are hopelessly divided over the abortion of human pregnancies. On the pro-life side, giving a woman the legal right to abort her child in the womb is equal to murder. For the pro-choice side, denying a woman that ability means infringing on her free will. In the Didachē , the first-century Christian authors wrote, "Do not murder a child by abortion or kill a newborn infant" ( Did. 2 ). This statement is an expansion of the commandment, "You shall not murder" ( Exod. 20:13 ). The Law of Moses deemed the murder of a human being a capital offense, as it is in most legal systems today ( Lev. 24:17 ). From the earliest days of Christendom, the followers of Jesus were horrified by the pagan custom of abortion and exposure of infants to the elements (i.e., infanticide). The Didachē represents a community of Jewish Christians who wanted a more obvious prohibition against abortion than what the New Testament already offered. It is one thing to teach the concept of life by example ( Deut. 30:19–20 ), but another to do so explicitly. Courtesy of www.LumoProject.com Personhood in the Womb ​ Moses, the author of Genesis, wrote, "So God created humankind in his own image, in the image of God he created them; male and female he created them" ( Gen. 1:27 ). Theologians give this doctrine the fancy Latin title imago Dei , the "image of God." The implication is that God made human beings in his likeness to be good stewards of his creation—we are God's most significant achievement (cf. Ps. 8:5–7 ; see " Humankind & Ancestral Sin "). Though Augustine of Hippo (AD 354–430) believed humankind lost its imago Dei when Adam and Eve rebelled against God and inherited original sin, this was not the teaching of the apostles: "With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God's likeness" ( James 3:9 ). If it is wrong to abuse someone, how much more is it to murder one? ​ The most explicit verses in Scripture that imply the personhood of a child in the womb come from Psalm 139: For you created my inmost being; you knit me together in my mother's womb. I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well. My frame was not hidden from you when I was made in the secret place, when I was woven together in the depths of the earth. Your eyes saw my unformed body; all the days ordained for me were written in your book before one of them came to be ( Ps. 139:13–16 ). ​ To further the point, both the prophet Jeremiah and Paul of Tarsus witnessed how God planned their lives and vocations before they were born ( Jer. 1:5 ; Gal. 1:15 ; Eph. 1:3–4 ). He does so for all of us, especially Christians who obey him. When Mary visited her cousin Elizabeth, the prenatal John the Baptist leaped in her womb for the joy of Jesus' conception ( Luke 1:41–44 ). ​ Many abortion proponents use arguments about personal agency and independence to silence their critics about the morality of abortion. Simply put, they believe a woman should be allowed to do whatever she wants with her body. However, the scriptures address this for both men and women: "Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies" ( 1 Cor. 6:19–20 ). Yes, our bodies belong to God since he created them in the first place. Human beings possess a limited amount of free will, which is compatible with the existence of God and the laws of nature. The concept of libertarian free will—that is, choice without consequence—is impossible ( see " God's Will & Our Free Choices "). Irairopa Abortion: Needless Sacrifices ​ The article " Netherworld: Down to Death " mentions the ancient pagan practice of sacrificing children to the idol Molek, particularly in the Hinnom Valley (pictured above). This evil spread to the Hebrews by cultural infusion: ​ [The Israelites] mingled with the nations and adopted their customs. They worshiped their idols, which became a snare to them. They sacrificed their sons and their daughters to false gods. They shed innocent blood, the blood of their sons and daughters, whom they sacrificed to the idols of Canaan, and the land was desecrated by their blood ( Ps. 106:35–38 ). ​ Most abortion proponents deny that fetuses in the womb are "sons" or "daughters" because they reject their personhood. However, this is an argument from silence, focusing more on the perceived convenience of a woman's conflict with her goals versus motherhood—such a conflict does not necessarily exist. The psalmist wrote, "Children are a heritage from the L ORD , offspring a reward from him" ( Ps. 127:3 ). Likewise, the ancient pagans sacrificed their children to Molek for socioeconomic gains, believing that this idol would bless them for their dutiful obedience. However, God has never taught Jews or Gentiles to sacrifice children to him. Even in the tragedy of Abraham and Isaac ( Gen. 22:1–19 ), his point was to forbid the practice. ​ The scriptures also deny the validity of abortion for disabilities: "The L ORD said to him, 'Who gave human beings their mouths? Who makes them deaf or mute? Who gives them sight or makes them blind? Is it not I, the L ORD ?'" ( Exod. 4:11 ). Again, this is a debate from the convenience of not seeing a person made in God's image, or having to care for their needs. Mick Haupt Interpreting the Texts ​ Sometimes, abortion proponents use verses in Exodus 21:22 and Numbers 5:12–31 to suggest that the Bible permits abortion. Compare the translations of the New International Version (NIV) to the Orthodox Jewish Bible (OJB) for the Exodus verse here: ​ If people are fighting and hit a pregnant woman and she gives birth prematurely , but there is no serious injury, the offender must be fined whatever the woman's husband demands, and the court allows. ​ If men fight and hurt an isha harah [ H802 , H2030 ; "pregnant woman"] so that she gives birth prematurely but not with any injury; he shall be surely punished, according to the ba'al haisha [ H1167 , H802 ; "wife's master"] will assess a fine upon him; and he shall pay as the judges determine. ​ The NIV translators understood the Hebrew phrase "to go forth" ( veyatzu yeladeyha ; H3318 , H3206 ) to imply a woman giving birth to a premature baby due to injury. Likewise, Phillip E. Goble, the Messianic Jewish interpreter of the OJB who speaks Hebrew, realizes the original grammar suggests premature birth instead of miscarriage. The Jewish authors of the Septuagint (i.e., the Old Testament in ancient Greek) understood it this way: "If two men strive and smite a woman with child, and her child be born [Greek: exelthē ; "come forth;" G1831 ] imperfectly formed , he shall be forced to pay the penalty: as the woman's husband may lay upon him, he shall pay with a valuation. But if it is perfectly formed , he shall give life for life" ( see here ). Incidentally, the pro-choice proponents who say Exodus 21:22 refers to a miscarriage—called "spontaneous abortion" by the medical community—do so to justify elective abortion. Hence, liberal churchgoers prefer translations like the Common English Bible (CEB) or the New Revised Standard Version (NRSV), which render the verse to describe "miscarriage" rather than "premature birth." The Messianic Jewish translators of the Tree of Life Version (TLV), who speak Hebrew, interpret Exodus 21:22 this way: ​ If men fight, and hit a pregnant woman so that her child is born early , yet no harm follows, the one who hit her is to be strictly fined, according to what the woman's husband demands of him. He must pay as the judges determine. ​ The correct interpretation depends on whether the reader views the child or the mother as the subject or object of the sentence. Given the overall context, the child is the subject since the price of their life is the matter at hand (e.g., "fined what the woman's husband demands"). The passage concerns reimbursement and compensation for various criminal or civil violations. Simply put, the Law of Moses compensated the husband for the life of his unborn child. However, it also suggests that the accidental death of a fetus is a different matter than a deliberate death—murder. The writer of Exodus 21:22 was answering whether the unborn child's life is worth compensation. The answer to this question was "yes," although the premise was more about their economic value rather than their intrinsic value. However, the verse is more consistent with the pro-life side than the pro-choice one. ​ The second passage in question is Numbers 5:11–31 , which deals with a man who believes his wife committed adultery against him. According to the Law of Moses, he was to present her before the Levitical priests in the temple before God. The priests gave her "bitter water" to drink. If she were innocent of adultery, then she was free to go. However, if she was guilty: If she has made herself impure and been unfaithful to her husband, this will be the result: When she is made to drink the water that brings a curse and causes bitter suffering, it will enter her, her abdomen will swell, and her womb will miscarry, and she will become a curse ( Num. 5:27 ). Abortion proponents claim this to be a scriptural rite of abortion. Their most obvious error is the assumption that the mixture of water, dirt, paper, and ink is an abortifacient—a rather unscientific conclusion that defies common sense. The mixture itself was harmless; the harm done to the unfaithful wife was an act of God's sovereignty. This consequence was not unlike when the prophet Nathan told King David that his first son, conceived with Bathsheba, would die because he disobeyed God ( 2 Sam. 12:14–16 ). Notice that Scripture never attributes the miscarriage in Numbers 5 or the death of David's illegitimate son to God himself. Instead, the texts narrate these results as the natural consequences of sin. ​ Therefore, abortion proponents are incorrect when they assume a connection between modern abortion methods and the bitter-water rite in the Bible. Why? Because the ritual of induced miscarriage was a consequence of divine law, caused by a water mixture that was itself harmless. A modern abortifacient harms a preborn baby by design; it can only kill and not preserve. Modern abortion defies God's will, whereas the bitter-water rite performed by an ordained priest invoked it. We know God wants us to choose life, especially by making moral choices. The main lesson in  Numbers 5  is how sin leads to needless death, and evildoers cannot use this rite made necessary by sin to justify another sin, like abortion. Courtesy of www.LumoProject.com Conclusion Looking at the history and beliefs about abortion in the Bible helps us understand how complex this issue is. The Bible's message to "choose life" shows the importance of valuing and protecting human life, regardless of time or culture. The Didachē , an early Christian text, clearly speaks against abortion and infanticide, showing that early Christians cared deeply about protecting the most vulnerable. Today, discussions about abortion often focus on politics and laws. Still, it is also essential to consider the moral and ethical side, which has been part of Christian teaching for thousands of years. Many people have shared the idea that abortion goes against justice and compassion throughout history and across different faiths. Ultimately, this issue is more than just a personal choice or legal debate—it is a serious moral question. It challenges us to respect the dignity and value of every human life. By doing so, we follow the wisdom of ancient teachings while also working to understand and respond to the challenges of our modern world with kindness, care, and a desire to help all people, both born and unborn, live whole and meaningful lives. ​ Ben White Prayer ​ Lord Jesus the Messiah, who took little children into your arms and blessed them: Bless the children of this family so that they may grow up in godly fear and love. Give them your strength and guidance daily so they may continue to live in your love and serve others. Grant this, blessed Savior, for your own name's sake. Amen. ​ Bibliography ​ Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. ​ Chance, Nynia. "Biblical Abortion: A Christian's View." Rewire News Group . June 3, 2012. link . ​ Garrison, Jeff. Exodus 21:22, in the Interlinear Study Bible . StudyLight.org. 2022. link . ​ Goble, Phillip E. Orthodox Jewish Bible . New York: AFI International, 2011. Jacobson, John D. "Miscarriage." MedlinePlus Medical Encyclopedia. Medically reviewed by David C. Dugdale and Brenda Conaway. Bethesda, MD: National Library of Medicine. link . ​ Koukl, Greg. "What Does Exodus 21:22 Say About Abortion?" Stand to Reason. January 1, 2010. link . ​ Lowery, Rick. "Abortion: What the Bible Says (and Doesn't Say)." HuffPost . November 14, 2012. link . ​ McDaniel, Thomas F. "The Septuagint Has the Correct Translation of Exodus 21:22–23." Internet Links for Seminarians & Clergy. Palmer Theological Seminary. 2012. link . Richardson, Cyril C., trans. and ed. "A Church Manual—The Teaching of the Twelve Apostles, Commonly Called the Didache." In The Library of Christian Classics, Vol. 1: Early Christian Fathers . Edited by John Baillie, John T. McNeill, and Henry P. Van Dusen. Philadelphia: Westminster, 1953. ​ Smith, Henry B., Jr. "Canaanite Child Sacrifice, Abortion, and the Bible." The Journal of Ministry & Theology 7, no. 2 (May 24, 2013): 90–125. link . ​ Sprinkle, Joe M. "The Interpretation of Exodus 21:22–25 (Lex Talonis) and Abortion." Westminster Theological Journal 55 (1993): 233–53. link .