St. Irenaeus Ministries

The early Church viewed the apocalyptic writings as vital to the faith. Early Christians saw the end times as imminent, though not necessarily coming soon, as suggested by the exhortation to preach the Gospel to all the nations. In the same way, faulty wiring might pose an imminent danger, but it might not actually cause a catastrophe for many years. We also look in-depth at the circumstances surrounding the Olivet Discourse and some prophecies in Daniel. Every generation should see itself as standing on the precipice of the end times, an end which God has delayed through His mercy so that we may have time to repent. We must keep our attention on the end and keep Heaven as our goal.The closing theme is Gerard Satamian's Chansons Sans Paroles Op. 2 Pastorale, from the album Dry Fig Trees. www.magnatune.com

Continuing the discussion of Christian Apocalyptic literature, we read excerpts from Daniel, who prophesies the coming of the Christ, the pseudepigraphal Enoch, which expands on the Sons of God mentioned in the book of Genesis. The Olivet Discourse is another example, where Jesus expounds on the last days, as a capstone to a series of questions He was asked. Like the early Church, we do not know when the End Times will come, but we must assume that the end may be coming at any time, and we must look for the signs that it is coming.The closing theme is Gerard Satamian's Chansons Sans Paroles Op. 2 Pastorale, from the album Dry Fig Trees. www.magnatune.com

This is a direct continuation of the series on 2 Peter and Jude. Apocalyptic literature refers to writings that reveal the hidden things of God. It is a new term, not one that apocalyptic writers applied to themselves, and there is some debate as to which works are apocalyptic and which are merely prophetic. It is found in canonical and extra-canonical writings of both the Old and New Testaments, mainly after the Babylonian Exile, usually in times of persecution, especially the time from 200BC to 200AD, and deals with the end times (eschatology). Apocalyptic visions are dramatic and often wild and highly symbolic, and often mediated through an angel. There is no definitive list of apocalyptic literature, but commonly cited as examples are Daniel, Isaiah, Ezekiel, Zephaniah, Revelation, 2 Thessalonians, The Olivet Discourse (found in Matthew, Mark, and Luke), as well as the extra-canonical books of 1 and 2 Enoch, Jubilees, Testament of the Twelve Patriarchs, 4 Esdras, 2 Baruch, The Testament of Abraham, and t

In verses 6 and 7, Jude identifies the sin of Sodom and Gomorrah as unnatural lust, and not just in-hospitality. Although the ancient world had no real equivalent to the modern conception of sexual preference, it cannot be said that the Bible has no preference regarding sexuality.Throughout the passage here and later on in verse 14 there is a reference to the apocryphal book of Enoch (verse 14 goes as far as quoting the book) and the ''sons of God'' in Genesis 6. It is unclear what Jude thinks of the book as a whole (the Church eventually rejected it from the canon), but he seems to think the verse he cited was a prophecy.Jude then speaks against those false teachers who have ''reviled whatever they do not understand,'' and who ''follow their own lusts'' and flatter ''people to gain advantage.'' These worldly people are devoid of the Holy Spirit.It is notable that Jude refers to Moses and Enoch, both of whom were assumed into Heaven, and that both Sodom and Gomorrah and Korah's rebellion are cases where the E

This short lesson on Jude and the one that follows it are a direct continuation of the series on 2nd Peter.The epistle of Jude is very short, but Jude does not shy away from controversy. Jude is the English translation of the Greek name Judas, which ultimately derives from the Hebrew word Judah. We translate it this way to avoid the association with Judas Iscariot, though the name was common in that time. Jude is identified as the brother of James, the bishop of Jerusalem, who is often identified as James the Less (though this identification is difficult to support in the light of 1 Cor 15).Also noteworthy in the introduction: Jude appears not to see himself in the role of apostle, since he does not identify himself as one, unlike most of the other epistles. Jude appears to be writing while James, who died in the early 60s, is still alive, thus dating this epistle very early. The fact that the issues of false teachers were pressing and were being dealt with at such an early time should be a comfort to those o

Peter discusses the teaching of some who claim that Jesus will not come again and deliberately ignore what Jesus has said concerning this. The people Peter is writing about are unhappy with spiritual power and turn not only from the teaching on the end times but also the prophets and the commandments. God created the world out of nothing, and He covered it in the Flood, so He is surely powerful. What is more, God is not slow in His coming, but rather in His mercy has delayed His return to give us time to repent, and some have chosen to see this mercy as a sign of aloofness. This is not out of ignorance but rather a deliberate denial of certain inconvenient facts.To the Lord, a day is like a thousand years, but when the end comes, it will be like a thief coming in the night. If we are looking forward to that day, we may hasten it by living godly lives. When the end does come, God will take care of His people, not by preserving them from death, but in some cases reserving them for martyrdom. These people will r

Peter concludes his message which he was probably writing in the final days of his life, racing to give his fellow Christians a final exhortation before he joins the Church Triumphant. In chapter 2, Peter spoke at length on the false teachers and schismatics, and in the third chapter, he narrows his focus to those who were concerned that Jesus had not yet come again. Peter addresses two issues that the people scoff at, namely the words of the prophets and the teachings of Christ, and we can see the same issues today in the people. People can be uneasy with supernatural religion, since it is not on their terms.Some in the ancient Church were claiming that since the Second Coming had not yet happened, it would never occur, and they were using this to follow their own passions. Peter denounces this by first stating that the statements of the apostles and the prophecies of the Old Testament are both equally the word of God. These scoffers existed in the ancient Church, Peter tells us that they will be with us in

Peter says that the false prophets have come, but that the false teachers will be, which may suggest that he sees the time of the prophets as over. He then speaks out about the destructive heresies (or schools), which by their very nature cause division in the Church. In this sense, the heretic and the schismatic are first cousins, one offends the holiness of God, while the other offends the wholeness of God's plan, as the early Church has stated. Some of these operate in the Church (as even Judas shows), and while we trust the mind of the Church not to lead us into error, we must remain alert to the actual teaching that those that claim to come in the name of Holy Mother Church to make sure that it is in line with what she teaches. This is said that we might not have opportunity to be led astray, and that we might attend to our own formation.Again we look at the methods of those offering false teachings which often come secretly or from the side, and perhaps contain a kernel of truth and then distorting it.

We must examine the things that are being taught, regardless of who teaches it to us. 2 Peter chapter 2 deals with this extensively, discussing the teachings of heresies, or sects of people who disagree with the orthodox teachings.Peter speaks about false teachings that were extant at the time he was writing, but there are false teachers even today. Though these false teachers may not know that they are teaching error, they are a diabolical force on the world and the Church. There are a numbers of condemnations of these destructive heresies, warranting a comparison to great judgments in the Old Testament.Looking at the sources of heresies, we find that people were looking for answers at that time, and many were seduced by a misreading of Christ's message that was either ascetic and denied the flesh or hedonistic and denied the ability for the flesh to impact the spirit. Leaders were only too eager to help because the received rewards of money, the flesh, or power.It is sometimes easy to turn a blind eye to th

Peter proclaims that he is a servant of Christ like the rest of us and makes a very explicit statement that Jesus is the God and Savior which is not as common in the Gospels as more oblique references. He then turns to his theme for this letter, which is that knowledge of God is not enough; we must also act on it. No addressee is named, and the traditional thanksgiving prayer is omitted from this letter. This may mean that this was written for multiple audiences toward the end of Peter's life as the persecution was being stepped up. Peter then notes that divine power has assigned to them all things related to eternal life and godliness and by this we may escape our passions and partake in the divine nature, a form of apotheosis. Peter then sets up a series of supports for faith that build upon each other: virtue, knowledge, self-control, steadfastness, godliness, brotherly affection, and love. This is a map for spiritual progress and we must keep moving forward on it, or risk our faith mutating into somethi

This begins a series entitled ''Second Peter, Jude, and the Christian Apocalyptic". While each the three sections can stand on its own, they share many common themes.Second Peter is a pastoral letter with some apocalyptic elements traditionally attributed to St. Peter. It and and Jude share so much each other that some have questioned Second Peter's authenticity. There are many arguments on how to date the text and how to identify the author and the author's motives, but an internal analysis of the text does not permit that the author had any of the usual reasons for creating pseudepigraphal works. It is cited by many of the early Church fathers. The Church has declared Second Peter to be canonical and has cited it extensively in its arguments on pastoral issues, and our faith in Christ and the inspiration of the Holy Spirit tell us that the text is accurate.The closing theme is Gerard Satamian's Chansons Sans Paroles Op. 2 Pastorale, from the album Dry Fig Trees. www.magnatune.com

Paul is welcomed by the brethren in Jerusalem, and is shown many Jewish converts to Christianity who are zealous for the law. Many of these had heard that Paul advises converts to forsake Moses, and Paul is told to -- and does indeed -- help some converts to perform a purification ritual to prove that this accusation is untrue. (Paul in fact writes in Galatians that the circumcised should live according to the circumcision.)Some Jews from Asia see Paul in the temple and mistakenly believe that the converts are Greek Gentiles and that Paul has defiled the temple by doing this. A riot breaks out across Jerusalem, and Paul is arrested. The tribune asks Paul to speak to the crowds, which he does, though the crowds erupt again when Paul tells of the mission to the Gentiles. Paul is then taken away again, but when they find out that he is a Roman citizen, the Roman authorities send him to the Sanhedrin. Paul then pits the Pharisees and the Sadducees against each other and gets off.Forty men then take up a plot to k

After a brief of discussion Corinth and how it is important as one of the most detailed descriptions of the early Church, we move back to the second missionary journey, describing how Paul corrects some of the errors of Apollos other Ephesians. While in Ephesus, several people who had in the past practiced magic publicly burned their magic books. The silversmiths, not happy with the loss of business that the Christians were causing to the temple of Artemis, cause some trouble and Paul leaves Ephesus.Following a missed rendezvous in Troas, Paul receives word from Titus that Corinth is at peace with him and he continues on to winter in Corinth for three months. It was here that Paul wrote the letter to the Romans, intending full well to continue on. A plot against Paul turns him around to return by land through Troas, rather than by water as he had expected. Paul then speaks about how the Holy Spirit tells him that imprisonment awaits him in every city, and Jerusalem in particular. Paul then talks about how he

After Paul leaves Perga, his company arrives in Antioch in Pisidia (a different Antioch than the great Syrian city). Soon their ministry to the Gentiles spreads throughout this entire region. Such success brought much consternation to a number of Jews.In every synagogue and Gentile gathering, Paul takes every opportunity to boldly proclaim the Gospel. His powerful proclamation of the Word excites much joy and many conversions among some. Others are enraged by his message and frank approach. Ministering to Gentiles ever proves to be an exciting endeavor: in Lyconium, Paul is mistaken for Hermes and Barnabas for Zeus and only with great difficulty do they convince them not to offer sacrifice on their behalf. Paul’s adversaries in each city tend to be Non-Christian Jews and Judaizers, those Christians who say circumcision is necessary for salvation. The issue of circumcising Christians becomes a hot-button issue, and it is eventually addressed by the Council of Jerusalem. At this council the early Church rules t

Having powerfully witnessed Christ on the road to Damascus, Saul finds his zeal redirected and renewed towards the Gospel. But who in the early Church (which was almost entirely Jewish) could have imagined the great outpouring of faith upon the Gentiles that came from the ''First Missionary Journey''?After praying and fasting, the leaders of the Antioch Church sent off Saul and Barnabas to preach the Gospel, ''the work to which [the Holy Spirit had] called them.'' Their setting sail from Antioch to Cyprus (an intentional invasion of Gentile territory to convert the world) was nothing short of revolutionary and entirely unprecedented in the Jewish world. Shortly thereafter the missionaries become known as ''Paul and company.'' They depart for the further travels, eventually traveling to Europe. As the journey continues, the grace-inspired genius of this missionary strategist comes to the fore.Music: Boismortier's Sonata 2 in E Minor - Allegro, from the album 'Six Sonatas for Flute and Violin - Opus 51 - Boismo

The persecution of ''the Way'' that followed the stoning of Stephen spurred a large Jewish Christian diaspora. Jewish Christians living in Jerusalem spread all across the Mediterranean world. While many of them kept solely Hebraic social circles after settling into new homes, the exceptions were the inhabitants of Cyprus and Cyrene (a region in North Africa). Likely traders or Mediterranean businessmen, these men began speaking to Gentiles about Jesus. Some of these Gentiles were ''Godfearers'' familiar with Judaism, and others were pagan intellectuals and their family members. At this time in Church History, the conversion of Gentiles to ''the Way'' was still a controversial issue. The quesiton of whether or not they had to become Jewish first was fiercely debated. While the inclusion of Cornelius was largely accepted (who would argue with the Holy Spirit?), he was just one Gentile; the potential inclusion of thousands of Gentiles posed a very real difficulty for many Jewish Christians who treasured their do

Biblical data on Paul's life in the first years after his conversion can be found only in Acts and Galatians. In the latter source, Paul affirms that the basis of his Gospel is Jesus Christ's personal revelation coupled with his rabbinical study. No individual, in Jerusalem or elsewhere, taught Paul the Christian way during these initial years. Parts of three years of his post-conversion life were spent in Arabia. Here he acquired some disciples, and taught the Gospel to all who were willing. After returning from Arabia, he went up to Jerusalem to speak with Peter. The brethren quickly asked him to leave the city, considering him still to be a wanted man. Paul then returned to Silicia, the region of his birth for a lengthy period. By some reckonings, he may have spent eight or nine years in Silicia preaching a group of disciples and maturing. Though the Church has no specific knowledge of his activities during this period, one might consider this to be Paul's period of preparation for ministry. Fo

In His Providence, God equipped Paul with many of the skills that he would need to be the Apostle to the Gentiles, long before he fell off his horse on the road to Damascus. Just a few of these skills included a great Jewish memory, proficiency in Greek, and training in philosophy. Physically, this man of medium height and medium build had a thorn in the flesh that he thrice asked to be removed. It is likely that Paul is in his late 20s or early 30s when he first appears in the Book of Acts. If Stephen died in A.D. 34, Paul would have to have been born sometime between A.D. 1-8. His primary instructor, Gamaliel was a master of the Hillel school of Pharisaic Judaism. This tolerant and learned teacher of the Law would later remark that if the Christians continued to flourish, it is proof that they have Divine commission.Paul was not nearly as tolerant as his old teacher, but a firebrand who was extremely zealous--to the point of violence. Phillippians 3:4-7 shows his extreme Pharisaic piety, yet he considers it

Analyzing the years during which Passover fell on a Friday, Christ died either in A.D. 30 or A.D. 33. David Higbee tends to lean towards the latter. One of his main reasons is that Pilate would have still had a Roman protector in A.D. 30, thus his capitulation to the Jewish leaders in crucifying Christ indicates that the later date is more likely.Using A.D. 33 as a bench-mark for the crucifixion places the stoning of Stephen at A.D. 34-35. His martyrdom marks the entrance of Paul into the Scriptures. His career as a Christian persecutor would not have lasted more than four years after this death. Higbee will attempt to illustrate the mind and heart of God's missionary instrument, Saul of Tarsus, though it will not be in the style of a modern biography. His hands-on approach to the apostolic work was never fully recreated. The author of at least a third of the New Testament, his mark on the Church is unparalleled. Because few have Jewish-Christian origins, most all Christians are indebted to Paul, the apostles

Certain items stand out from a review of the Corinthian correspondences. So dynamic was Paul's pastoring of this dynamic and diverse community that in an initial eighteen-month mission and a four-year period of intercession and periodic communication that it has left a mark on Christianity forever.He encourages Christians to separate themselves from the world and its uncleanness. He references the words of Isaiah 52:11, ''Depart, depart, go out thence, touch nothing unclean [...] you who bear the vessels of the Lord'' and reminds them of their identity as vessels of the Lord, temples of the Holy Spirit. Fellowship among brethren, agape love, interaction between those who are married, and sexual morality are just a few of the other topics he aptly addresses. He also exhorts generosity for the sake of the Church and for the poor. Dispensation in the spiritual life and the experience of the Spirit in relation to the law appear with the attributes of a genuine apostolic ministry are key sections. Paul shows it is