#Jesus in the Gospel of John - the Resurrection and the Life

[mybeautifulchristianjourney]

Jesus is the Resurrection and the Life

Jesus said to her, “I AM the resurrection, and the life; he who is believing in Me, even if he may die, will live; — John 11:25 | Literal Standard Version (LSV) Literal Standard Version Bible Copyright © 2020 by Covenant Press. Cross References: John 1:4; John 3:16; John 5:21; John 5:26; John 6:39; John 14:6; Colossians 3:4

[apenitentialprayer]

[Jesus's] message of love, based in tradition, opened into life - "abundant life," in the phrase John attributes to him. Life that can be expected to overcome death, because life to the full is what "the God of Abraham, Isaac, and Jacob" offers as a measure of God's love. The ongoing life of the people of Israel is the proof of this love. Thus love is the farthest thing from an abstraction, is not reduced to feelings or limited to the narrow realm of relationships. Instead, love is the attitude that shows itself in what it brings about - God's attitude, and therefore ours. Such love, bringing life, is doubly relevant in the midst of a martial occupation that uses brutal death-dealing as a form of control. Here is why Rome was the dead opposite of Israel. That a weary, heartsick group could recognize such love in a Galilean of no importance, who had nevertheless grasped this core of faith and showed it, did not set him against Israel but stood him at its center. The biblical record attests, from the first verse on, to the most basic Jewish belief, which is belief in the power of God to create life. Nothing Rome does, nothing any human does, can take away that power. Life is the fundamental principal of morality undergirding all all the commandments, which always ask, What is for life? And so life is the sign of faith, never affirmed more than when death seems imminent. Each human instance of death is a return to the first chaos of Genesis: What God did then, out of love, God does now. So life is the distilled word for hope, as one hears in every Jewish toast, L'chaim - To life. For all this, Jesus of Galilee came to the end, fully aware of what a man like him, with a message like his, in a place like that, was up against. [..T]he last turn in his story, from brutal death to new life, [is] a sign of God's vindicating love[.]

- James Carroll (Constantine’s Sword: The Church and the Jews – A History, page 121). Bolded emphases added.

[biblebloodhound]

What Must Come (Mark 9:9-13)

What goes up, must come down.

As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. They kept the matter to themselves, discussing what “rising from the dead” meant. And they asked him, “Why do the teachers of the law say that Elijah must come first?” Jesus replied, “To be sure, Elijah does come first, and restores all things. Why…

[e-devotion]

Jesus said I am

Reminders are one of the best gifts God gives us.  Many of these come from things that just come from every day life and circumstances, but as you might agree, there is no such thing as luck or coincidences.  God is working.

God loves us and has a plan for our lives.  Because I believe that the Scripture comes to life and seems to be just for me, or for you in your case.

Take it to heart.  Take it all in.  Who is Jesus?  Oh, He is life and love, savior and son of God, friend and faith giver, gift from heaven and grace of God, lover of people and so much more.

Let’s turn to the Gospel of John and the statements that Jesus made.  These give me stuff to hang on to as well as confidence in who I believe in.  Jesus really does hold our lives.

So, what does the Gospel of John record for us?

In the Gospel of John Jesus referred to Himself as the I Am and stated a truth about His work and character.

I am the bread of life.  

I am the door.  

I am the good shepherd.  

I am the true vine.  

I am the resurrection and the life.  

I am the way, the truth and the life.  

I am the light of the world.  

Each one true of our Savior as He leads us closer to God.  Each one fulfills what God gave His son to do for you and me.  I need these reminders.

Go read them again.  Which one of those “I am” statements stands out the most for you?  Honestly, at different points in my life it has been a different one that meant the most.  But every one if important.

Take them in.  Hold them tight.  Lean on Jesus.

John 10:7-10  NLT   

so he explained it to them: “I tell you the truth, I am the gate for the sheep. 8 All who came before me were thieves and robbers. But the true sheep did not listen to them. 9 Yes, I am the gate. Those who come in through me will be saved.  They will come and go freely and will find good pastures. 10 The thief’s purpose is to steal and kill and destroy. My purpose is to give them a rich and satisfying life.

[e-c-i-m]

Dear Child of God,

Jesus is life inside us!

Love, ECIM

Video: Canva Music: He is Risen - Kaleb Brasee Cover

[justana0kguy]

2023 MARCH 26 Sunday

 "I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die."

~ John 11:24

[a-queer-seminarian]

I made these charts to provide an easy reference guide for comparing the four Gospels! Feel free to share around wherever.

I think tumblr's crunching up these images so visit here for crisper versions (plus they're table format instead of png format).

Alt text version is under the readmore, necessarily formatted slightly differently but with all the same info.

TEXT ONLY / NON CHART VERSION:

Images show two charts, each credited to Avery Arden with a note that the material largely derives from the abridged version of Raymond E. Brown's An Introduction to the New Testament.

Chart 1: Comparing the Gospels, Part 1 – historical context

Mark

When: 

Late 60s/early 70s

Who:

Jewish

Multi-lingual — peppers Aramaic into the Greek

Where:

Rome or Syria (clearly unfamiliar with Palestinian geography)

To whom:

Mainly to Gentiles new to Christianity who were experiencing persecution

Priorities:

Encourage audience and show them how their suffering fit into Jesus’ vision of the Kingdom of God

Matthew:

When: 

Late 70s/80s

Who: 

Jewish 

Also multi-lingual, with Aramaic phrases;

Greek more polished than Mark’s

Where:

Probably in or near Antioch (in Syria); possibly Galilee

To Whom: 

Mainly to well-educated Jews who were debating internally about how Jewish tradition fit into following Jesus

Priorities: 

Promote Messiah Jesus who fulfills audience’s Jewish scriptures

inform church life and structure

Luke

When:

mid-to-late-80s

Who:

Gentile (possibly Jewish convert)

Educated Greek “historian” familiar with Septuagint; no use of Aramaic; expert use of Greek

Where:

Probably Greece; possibly Syria; also unfamiliar with Palestine

To whom:

Mainly to wealthy Gentiles influenced by Paul’s mission; living in an urban setting

Priorities:

Promote Isaiah-like Jesus; challenge audience to live out faith more actively (e.g., by redistributing wealth)

John

When: 

90s / as late as 110

Who:

Jewish 

Student(s) of “the Beloved Disciple” (the “Johannine school”)

Where:

Traditionally Ephesus; possibly Syria

To whom:

To a mixed crowd of Jews & Gentiles, at a time when tensions between Jews who did & didn’t follow Jesus had reached an all-time high

Priorities:

Promote Jesus’s divinity; strengthen unity in a group increasingly defining itself as separate from Jewish ones

Chart 2: Comparing the Gospels, Part 2 — Thematic Content

Mark

Emphasizes Jesus as:

Jesus as miracle-worker / healer; human being 

Unafraid to depict human limitations & emotions in Jesus

Other defining attributes / content:

Focuses on Jesus’s actions, e.g., his miracles; as well as on his suffering and death

Originally ended with the empty tomb & fear; no resurrection relief

The disciples often fail to understand Jesus; Jesus is frequently secretive about his identity

Matthew

Emphasizes Jesus as:

A Moses figure, Messiah, Son of God; teacher

Removes descriptions that make Jesus seem limited, naïve

Other defining attributes / content:

Beatitudes (ch. 5); judgment of the “sheep and goats” (ch. 25); 

Instructions for intracommunal relationships; forgiveness; “Great Commission” (ch. 28)

Polishes Mark’s depiction of the disciples to present them more favorably (esp. Peter as the “rock” of the church)

Luke

Emphasizes Jesus as:

Self-aware Son of God; prophet of the poor

Removes descriptions that make Jesus seem emotional, harsh, or weak

Other defining attributes / content:

Beatitudes (ch. 6) — with added “woes”; frequent warnings about risks of wealth

Also depicts disciples more favorably

Favorable depictions of tax collectors as sinners on the way to redemption; 

negative views of Pharisees as rejectors of Jesus, juxtaposed with stories of Gentiles who express faith

John

Emphasizes Jesus as:

Divine, the Word / “I Am” made flesh; lamb of God

Often misunderstood by disciples & crowds due to his use of figurative language

Other defining attributes / content:

Poetic format, full of symbolism; similarities to Gnostic texts that arose in the same era

Lots of “testimony” and “signs”

Despite Jesus & his disciples being Jewish, John depicts “the Jews” as being against Jesus; his Jesus says things like “It is written in your law…”

[nepentheisms]

This is it; this is the Big 'Un that's been knocking around in my head since the bookclub's inception.

When it comes to mentions of the biblical parallels in Trigun, I've seen that Wolfwood is most frequently discussed as a Judas figure. I think it's important, though, to note that carrying out the Judas role to Vash's Jesus was a job he was ordered to take, and it's one he went through the motions of following while having the ulterior motive of killing the one who gave him the order in the first place. In fact, when Wolfwood does turn traitor, it's actually Knives and the GHG he chooses to betray. He ends up Judas-ing the guys who assigned him to the Judas mission - that's some sweet irony!

And as Wolfwood's time in the story draws to an end, he takes the path completely contrary to Judas' ignominious end by suicide. He instead takes a leap of faith and dares to place his trust in Vash's vision for humanity's future. His faith remains imperfect, but in the midst of all his doubt and uncertainty, he persists anyway.

This last stand of his becomes Wolfwood's ultimate affirmation of his devotion to Vash's ideals, and he effectively becomes a martyr, which places him far outside the image of Judas. In fact, I think that when we look back on his character arc as a whole, we can see how it more neatly lines up in trajectory with the story of another apostle: Peter.

Like Peter in the gospel narratives, Wolfwood finds it difficult to have the kind of faith that is asked of him. Vash goes into his battle with Rai Dei insisting to Wolfwood that he can finish the conflict without taking a life, but Wolfwood intervenes against Vash's wishes because he was worried about Rai Dei's next move. Peter sees Jesus walking on water and goes out to join him, but with the rough winds blowing around him, Peter becomes overwhelmed by fear and begins to sink. After these failures of faith in their respective stories, Peter and Wolfwood are then chastised by the men they follow.

Matthew 14:31 (NRSV) - Immediately Jesus reached out his hand and caught him. "You of little faith," he said, "why did you doubt?"

And it's these struggles with doubt, these moments of fear and cynicism overtaking faith that are so instrumental to the Christian perspective on salvation with its message of "You are flawed by nature, but you are loved beyond all comprehension nonetheless. Accept this love that it may save you and change you."

In Peter's case, although he is singled out multiple times for his failures (e.g. denying Jesus three times), he still holds a special place of prominence among Jesus' disciples. The 21st chapter of John features a conversation between Peter and the resurrected Jesus in which Peter affirms his love for Jesus three times (a reversal of the three times he denied Jesus), and Jesus responds by instructing Peter to care for his flock. After Jesus ascends to Heaven, Peter continues the work set out for him in building the early church until his eventual martyrdom, which, according to church tradition, occurs via upside-down crucifixion (see Caravaggio's rendition here). Interestingly, Wolfwood's martyrdom also involves lots of grievous bodily harm being dealt by crosses.

So the saint gets brought to death's doorstep, and that brings us to the infamous whiskey bottle

Others have already pointed out that "The Bride" likely refers to the Bride of Christ. This excerpt from the Catechism of the Catholic Church sums up the concept:

The unity of Christ and the Church, head and members of one Body, also implies the distinction of the two within a personal relationship. This aspect is often expressed by the image of bridegroom and bride. The theme of Christ as Bridegroom of the Church was prepared for by the prophets and announced by John the Baptist. The Lord referred to himself as the "bridegroom." The Apostle speaks of the whole Church and of each of the faithful, members of his Body, as a bride "betrothed" to Christ the Lord so as to become but one spirit with him. The Church is the spotless bride of the spotless Lamb.

Now Peter is of particular importance when talking about the Church as an institution, because in the Catholic tradition, Peter is believed to have been granted a distinguished position of authority as the very foundation of Jesus' church, and every Pope is considered a successor to Peter in their occupation of the Church's highest office.

So Peter = Pope = the head of the Bride of Christ. And if we take the reading of Wolfwood as a Peter analogue.... you see where we're going. The Bride of Christ has been sanctified through a powerful demonstration of sacrificial love and prepared for the wedding to the bridegroom, but right here Yasuhiro Nightow subverts the biblical metaphor to devastating effect. The wedding doesn't come to fruition, because Vash can't bring himself to step into the role of the heavenly bridegroom. In this moment, he just feels all too painfully human in his grief. Wolfwood ascends - celebrated across the sky by those he saved with his selfless love, but Vash descends - acting as an ordinary person mourning the loss of a loved one.

John 13:36 (NRSV) - Simon Peter said to him, “Lord, where are you going?” Jesus answered, “Where I am going, you cannot follow me now...."

[chelledoggo]

My Analysis of "Lazarus Drug" by Meg Washington, and how it pertains to Bluey's "The Sign" [MASSIVE BLUEY SPOILERS]

(This post is going to deviate from my typical "all lowercase" typing style because I kinda want it to be taken seriously lol.)

So, I was doing some dishes earlier, and I started thinking about the song "Lazarus Drug" by Meg Washington. I started mulling over the lyrics and thinking about how it was used at the ending of the Bluey special "The Sign." The wheels kinda started turning and I felt compelled to attempt to present my interpretation and the thoughts I have about it.

Now, I'm not a music theorist or a seasoned philosopher or TV critic. I'm just about as much of a layperson as one can be. I'm just kinda calling things as I see them.

Although only the final portion of the song was used in The Sign, I wanna go over the full version of the song to give a better understanding of what all the pieces mean put together.

This probably won't be a play-by-play of every lyric (because I'm not that smart lol), but I'll do my best to get the point across.

Let's begin!

[MASSIVE BLUEY SPOILERS BEGIN BELOW THE CUT]

I am asleep, I am a slug I am a thief, I am a thug

The first lines of the song give the impression that the singer perceives herself as an impure person. She seems to bring attention to her vices of focusing too much on the self to the point where it could potentially hurt others.

You are grace, you are belief You are a Lazarus drug

This is where the song title comes in, and this section in particular is clearly very heavy on Biblical imagery.

Lazarus was a figure in the Bible, specifically the Gospel of John (John 11:1-45). He died of illness and had been in the tomb for four days. Jesus loved Lazarus so much, that he had wept upon the confirmation of his death. He then went to the tomb where Lazarus lie and resurrected him.

Note how the singer refers to the subject as a "Lazarus drug." When you think of a drug, you think either of something meant to treat an illness, or something meant to give someone a high. However, in this case, I think it's both.

Meg Washington said the following in an interview with ABC's (Australia) Double J radio station:

"'Lazarus Drug' is a song about love and euphoria and revival. It's really just an ode to whatever it is in your life – or my life – that makes you feel like rising up and floating in the middle of the air and splitting into light beams of happiness. "Writing this song was really special for me, because every time I sing it I feel the same way that I felt when I wrote it. I really wanted to make something that sounded like how we can make each other feel if we try very hard to share love."

The subject of the song is a loving, caring figure. You could even argue that they are a Christlike figure. The love and compassion that they extend to the singer not only heals their pain, but makes them feel high, as illustrated in these lyrics a few lines later.

And when you make A perfect circle in the sky I get so high I get so high I'm like a planet And I can't come down Oh, I can't come down

The next verse begins like this:

You are an angel And when you weep, the heavens rain I am a mermaid, eating at the sushi train

The "mermaid at the sushi train" metaphor is kind of up in the air, but I believe it might once again be highlighting the singer's selfishness.

Like, why would a mermaid be eating sushi? Why would she be eating her little fishy friends? Like imagine if Ariel was advertising frozen fishsticks... Oh wait...

It seems like a metaphor for thinking more about your own hunger rather than the needs of those you're meant to care for.

We sort of see this in both Bandit and Rad's subplots in "The Sign."

Bandit gets this high-paying new job in another city. He's going to have to uproot his family's life and take them away from the people they love and care about in Brisbane. However, Bandit doesn't really seem to consider too much how this might emotionally affect Bluey and Bingo. The way he sees it, he's doing the right thing. He believes he's guaranteeing a bright and comfy future for the Heeler family. He means well, of course. But in this case he's being so short-sighted that he doesn't seem to really take his family's feelings into account.

Likewise, Rad plans to move himself and Frisky out west after their wedding... Except that he didn't bother bringing this up to Frisky herself. His motives were arguably even more self-centered and short-sighted. He didn't bother asking Frisky how uprooting her own life would affect her. He just... assumed he could just smooth it over after the wedding. (I love you Rad, but... dick move, man. Dick move.)

But when you look in me With language in your eyes I get so high I get so high I'm like a planet And I can't come down

When the singer stops and looks at the subject, gazing into her eyes without needing to say a word, that "Lazarus drug high" comes back. She realizes that she's not in it alone. That there's people around her that love her and care for her, and they matter just as much as she does.

When Rad finally catches up to Frisky at the Lookout, they have this moment:

Now at surface level "I know you like it here" could just be referring to the Lookout, since it's one of Frisky's favorite places. But on a deeper level, I think we can tell what this really means. It's referring to Brisbane. You can even see the city in the background here.

Rad finally wakes up and realizes how much Frisky's home means to her. Neither one of them has to say a word about Brisbane for us to know that Rad's had a change of heart about moving. The way they look at each other during this scene speaks volumes.

Likewise, there's... the moment.

Moving day.

I feel it in the morning I feel how low it lies And then I hear you calling And then I start to rise I feel it in the morning I feel how low it lies And then I hear you call my name And then I start to rise

The Heeler house is all packed up in boxes, and the family is getting into the car to leave their driveway for the final time.

But just as Bandit's about to get in the driver's seat, he stops to answer a call from Bucky, letting him know that the Sheepdogs decided at the last minute not to buy the Heeler house.

After the call ends, Bandit walks over to peel the "SOLD" sticker off the "For Sale" sign.

He then gazes back at his family waiting in the car. No words are exchanged. He just takes a moment to look into their eyes. He's reflecting on what this move will mean for them. He remembers all the sorrow Bluey and Bingo endured over the revelation.

And suddenly his eyes are opened to what really matters...

And when I hear you calling Like you were always there I rise until I'm hanging In the middle of the air

He grabs hold of the sign, pulling it with the strength of two Bandits.

And when I hear you calling I split like I'm a snake With golden light like fingers And then I start to break Into a billion pieces

And...

...YEET.

Oh, I shatter into constellations Like I've never been more here Like I completely disappear

The ego shatters. Bandit foregoes the self and realizes his oneness with his family. That they all matter. That what they have in Brisbane is beautiful.

Sure, he could assure himself a cushy high-paying job and ensure a "comfy" life for his family.

But his family was already comfortable. More than comfortable, even.

His preconceived notions of what a "good life" could be disappear, because he knows they already have a good life.

I'm nothingness, but shining And everywhere at once I'm everything and everyone who is or ever was

Now this line is particularly interesting to me.

In eastern spirituality, especially Buddhism, there's a concept of "emptiness." Basically nothing and no one exists purely in and of itself. "Everything and everyone who is or ever was" exists because of interconnections through other factors. There's no inherent "thing" or "self." We're all one.

The words "emptiness" and "nothingness" in our western mindset seems to denote a feeling of despair and sadness. I think this is why Meg chose to word it as "nothingness, but shining." In the eastern mindset, "nothingness" is something that is shining and beautiful. It's not a sense of loneliness, rather a sense that you are not alone.

Bluey isn't a stranger to incorporating eastern spiritual thought into its episodes. Probably the most famous example is the episode "Bumpy and the Wise Old Wolfhound," which is loosely based off the Buddhist story of Kisa Gotami. The episode "Hide and Seek" alludes to the practice of mindfulness meditation, which is a practice rooted in eastern traditions. You could even argue that the episode "Slide" has themes of Ahimsa, the eastern principle of nonviolence and not causing harm to other living things.

Even "The Sign" incorporates the Taoist parable of the Farmer, which teaches about accepting the unexpected of life, and not labelling anything as "fortunate" or "unfortunate."

I also personally see themes of the aforementioned principle of interconnectedness. The whole episode is basically a literal "butterfly effect." Every little thing, from Frisky leaving the wedding and the Heelers going to look for her, to Flappy (who originally appeared in "Slide." Oh wow, this goes deep!) flying into the Heelers' car, to Bluey finding a lucky coin, only for it to get stuck in the binoculars that the Sheepdogs later use to spot their new dream house... it all leads up to the ending.

The ending in and of itself can't really be labelled as a perfect happy ending, either. Bandit can no longer accept his new job, and will probably need to find new work in Brisbane. How will it go?

"We'll see."

And You're nothingness, but shining And everywhere at once You're everything, we're everyone who is or ever was, forever

The final lines are just a pronoun switch of the ones before them. This could be interpreted in multiple ways. The singer could be addressing the subject of the song, but she could also be addressing the listener.

The song ends on a reminder that we're all connected. We're affected by the circumstances we face, including the love we're shown by others. Likewise, the love we show others affects them and those around them.

Isn't that kind of one of the overarching messages of Bluey as a whole? How we treat others - our friends, our families, our children - goes a long, long way.

...

WHOO. That ended up being more of a ramble than I thought.

Anyway, I'm just calling this as I personally see it from my silly overthinking layperson perspective. You shouldn't by any means take what I say as gospel, but I do hope I've at least given you something to think about.

And, of course, feel free to share your own interpretations!

If you've made it to the end of this massive skyscraper of text, thank you so, so much. I love you. 💖

[paradoxcase]

So, since I reblogged this post and then made an actual promise to start reading Gideon the Ninth, I'm going to take a minute to record all of the things I already know, or think I already know, about this series going into it that I obtained through tumblr osmosis. Then after I finish it I can compare how right/wrong I was. Also, so that my mutuals who have already read the series can laugh at me.

There is a lesbian romance between an incredibly butch woman with a big sword named Gideon and socially challenged necromancer named Harrow. I'm unsure if the romance plot is actually fundamental to the main plot of the story, or if tumblr just likes it way more than any other part of the story because lesbians

There's a lot of necromancy. At one point Gideon dies heroically and Harrow brings her back to life. Everyone paints their face like a skull

They are part of the "Ninth House" which is I guess why all the book titles end with "the Ninth", and there are eight other "houses" and I guess these houses correspond to the nine planets that we used to have in the solar system, so this is all taking place on Pluto (I guess Pluto did not get de-planeted in this universe). So, presumably there is space travel somewhere in this universe, but I've never seen it mentioned and it seems like some people did not even get that the setting was Pluto, so I'm guessing the space travel is just Background Shit that isn't relevant to the story at all. The other eight houses also all seem to have their own Sword-Butch/Necromancer pair (assorted genders) associated with them, unsure if they are all also fucking

There is lots of Space Catholicism, Serendipity Gospels style, which only makes sense, since Catholicism is everyone's favorite necromancy religion. Hopefully it's more interesting than it was in the Serendipity Gospels. Unsure if Space Catholicism is actually just a continuation of Real Original Earth Catholicism, since this does take place in our solar system, or if this is a fantasy religion that just aesthetically resembles Catholicism

God is a dude named John. He is also Gideon's dad. I guess between this and the whole dying and being resurrected thing this definitively makes Gideon Butch Lesbian Space Jesus. Unsure if John is actually a supernatural entity, or just Some Dude who is God somehow, or possibly a cult leader

There's a character named Ianthe who has the lower part of her arm just being bones. I have no idea how it got that way (probably necromancy shenanigans) or what role she plays in the story

I think that's everything I know at this point. Someone please assure me that there is no actual stigmata sex in this book

I will start reading tonight (Friday night), but I am about to go on vacation on Monday, so I don't know how much of it I will read next week.

[shestandsontruth]

And the morning that You rose All of Heaven held its breath 'Til that stone was moved for good For the Lamb had conquered death And the dead rose from their tombs And the angels stood in awe For the souls of all who'd come To the Father are restored And the church of Christ was born Then the Spirit lit the flame Now this gospel truth of old Shall not kneel, shall not faint By His blood and in His name In His freedom I am free For the love of Jesus Christ Who has resurrected me — King Of Kings by Brooke Ligertwood and Hillsong Worship

"And the morning that You rose"

Matthew 28:1-6: "After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. There was a violent earthquake, for an angel of the Lord came down from heaven and, going to the tomb, rolled back the stone and sat on it. His appearance was like lightning, and his clothes were white as snow. The guards were so afraid of him that they shook and became like dead men. The angel said to the women, 'Do not be afraid, for I know that you are looking for Jesus, who was crucified. He is not here; He has risen, just as he said. Come and see the place where He lay.'"

"All of Heaven held its breath 'til that stone was moved for good"

Matthew 28:2: "There was a violent earthquake, for an angel of the Lord came down from heaven and, going to the tomb, rolled back the stone and sat on it."

"For the Lamb had conquered death"

1 Corinthians 15:55-57: "Where, O death, is your victory? Where, O death, is your sting? The sting of death is sin, and the power of sin is the law. But thanks be to God! He gives us the victory through our Lord Jesus Christ."

"And the dead rose from their tombs"

Matthew 27:52-53: "The tombs broke open and the bodies of many holy people who had died were raised to life. They came out of the tombs after Jesus' resurrection and went into the holy city and appeared to many people."

"And the angels stood in awe"

Luke 24:4-5: "While they were wondering about this, suddenly two men in clothes that gleamed like lightning stood beside them. In their fright the women bowed down with their faces to the ground, but the men said to them, 'Why do you look for the living among the dead?'"

"For the souls of all who'd come to the Father are restored"

John 3:16: "For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life."

1 Peter 2:24: "He himself bore our sins in his body on the cross, so that we might die to sins and live for righteousness; by His wounds you have been healed."

"And the Church of Christ was born then the Spirit lit the flame"

Acts 2:1-4: "When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them."

"Now this gospel truth of old shall not kneel, shall not faint"

Matthew 24:35: "Heaven and earth will pass away, but my words will never pass away."

"By His blood and in His name In His freedom I am free"

Ephesians 1:7: "In Him we have redemption through His blood, the forgiveness of sins, in accordance with the riches of God’s grace."

John 8:36: "So if the Son sets you free, you will be free indeed."

"For the love of Jesus Christ Who has resurrected me"

Romans 6:4: "We were therefore buried with Him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life."

1 Peter 1:3: "Praise be to the God and Father of our Lord Jesus Christ! In His great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead."

[mybeautifulchristianjourney]

by Stan Gale | With everyone staring death in the face and smitten with grief, Jesus turns their eyes to Him and declares Himself to be death’s remedy. To validate His claim, almost as an object lesson, Jesus would raise Lazarus from the dead, calling him by name to come to Him. With that call Jesus gave Lazarus the ability to hear and...

[mphistophls]

Season 3 Good Omens theory

I'm going to need all your attention because this theory is difficult to explain since I'm going to have to analyze the Bible and the book of Revelation to make it understandable. I'm going to make some huge shortcuts otherwise we'll never get to the end of this, and I'm too lazy to make a thread about it on Tumblr.

As we realized in the Season 2 finale, the next plan from paradise is the second coming… it's no secret that believers think about the return of Christ, it's even in the apostles' profession of faith.

"1. I believe in one God, the Father Almighty, Creator of heaven and earth,

and in Jesus Christ, his only Son, our Lord

who was conceived of the Holy Spirit, (and) (who) was born of the Virgin Mary;

(He) suffered under Pontius Pilate, (He) was crucified, (He) died, (He) was buried, (He) descended into hell;

on the third day, (He) rose from the dead;

ascended into heaven, (He) is seated (variant: He sits) at the right hand of God, the Father Almighty;

from where He will come (variant: He will come from there) (to) judge the living and the dead.

I believe in the Holy Spirit (variant: in the Holy Spirit)

in the Holy Catholic Church (Protestant version3,4: I believe in the Holy Universal Church), (in) the communion of saints,

the remission of sins,

the resurrection of the flesh

eternal life.

amen.

Yes, you read that right: descended into hell. So he spent 3 days in hell? Why would he do that? His sacrifice should have been enough to save humanity. So if he did spend a vacation in hell, he had to suffer three more days to atone for the sins of mankind. Three days in hell… he must not have liked it. Because it wasn't supposed to happen in the first place, his last words at the time of his sacrifice were: "It is finished. (John 19:30) Jesus' last words express the end of his suffering and the fulfillment of all the work his Father had entrusted to him: preaching the Gospel, performing miracles and obtaining eternal salvation for his people. The ransom for sin had been paid. So why did he go to hell ?

And then you think, why the fuck are you talking about this? And I answer you: wait and read. You subtly noticed in the series that God loves the number 7. And you have no idea how true that is.

And did you know that Jesus was a goat? More precisely, a goat with 7 horns and 7 eyes. No, I'm not on drugs, it's actually in the Bible. Revelation 5:6: "Then I saw, in the midst of the throne and the four living creatures and in the midst of the elders, a lamb standing as if offered as a sacrifice. It had seven horns and seven eyes, which are the seven spirits of God sent out into all the earth." John (jean) sees a lamb with 7 horns and 7 eyes.

If you knew that, then you probably know that one of the major themes of the book of Revelation is the book of the seven seals. A book that can only be opened by ….. JESUS. And what happens if JESUS opens the book of the seven seals? The apocalypse.

Isn't the Antichrist supposed to trigger the apocalypse? No, and do you know why? Because in the Bible, the antichrist doesn't exist. Well, there is, but not in the form we think. In the Bible, it's a term for atheists. Disappointing, isn't it? (I know that in Islam there's mention of Al-Dajjâl, false messiahs who correspond to the Antichrist of evangelical Protestants. But I'm going to concentrate on Christianity because I'm afraid of making a mistake).

So why in good omens is Adam the antichrist? Because it takes two goats for a sacrifice. One to be sacrificed and the other to be released into the wild, the scapegoat, the one who takes on the sins. And now you're thinking, the scapegoat is Jesus. Except that Jesus was sacrificed. Adam is the scapegoat.

Huge misunderstanding that will be repeated: Saint John relates a vision in which he sees, in the right hand of the One who sits on the throne, a rolled-up book, written on the front and back, which is sealed with seven seals. Rev 5:1. Then he sees as it were a slain Lamb, who came and took the book from the right hand of Him who sits on the throne. Rev 5:6-7. And remember, Jesus is the lamb. Jesus will have to be sacrificed again to trigger the apocalypse. And let's imagine Jesus realizes he's been lied to and that he wasn't the scapegoat. I don't think he'd be too happy about that, so he's either not going to trigger the apocalypse, or he'll become the antichrist, destroy God, heaven and hell, and decide to rule the world. ( All for freedom and for pleasure Nothing ever last forever Everybody wants to rule the world So glad we've almost made it So sad they had to fade it Ev'rybody wants to rule the world).

You think this is the end ? Absolutely not mouhahahaha. Everything repeats itself, if Jesus becomes the scapegoat, someone has to die as a result. No happy ending in my book. Sorry.

Anyway, it was fun coming up with this theory. Now all I have to do is wait and see if I got it right on at least one point.

@neil-gaiman I hope the strikers win their case, because if they don't, it'll be the end of the magnificent projects that have kept us dreaming until the very end.

[biblebloodhound]

I Am Coming to You (John 14:18-31)

Love and obedience go hand in hand.

Upper Room, by Gail Meyer “I will not leave you orphaned; I am coming to you. In a little while the world will no longer see me, but you will see me; because I live, you also will live. On that day you will know that I am in my Father, and you in me, and I in you. They who have my commandments and keep them are those who love me, and those who love me will be loved by my Father, and I will love…

[apenitentialprayer]

Credo of the People of God

This Creed was promulgated by Pope Saint Paul VI, on the 30th of June, 1968. This Creed, "without being strictly speaking a dogmatic definition," was meant to repeat "in substance . . . the creed of Nicaea" while also elaborating upon the dogmas of the Church "to a high degree complete and explicit" (§3, 7). Pronounced at the end of the Year of Faith, it was meant as a gift to "all those in the world, to whatever spiritual family they belong, who are in search of the Truth" (§7). Bolded emphases are added to better separate the articles of the Creed for convenience of reading.

We believe in one only God, Father, Son, and Holy Spirit, Creator of things visible such as this world in which our transient life passes, of things invisible such as the pure spirits which are also called angels, and Creator of each man of his spiritual and immortal soul.

We believe that this only God is absolutely One in His infinitely holy essence as also in all His perfections, in His omnipotence, His infinite knowledge, His providence, His will, and His love. He is He who is, as He revealed to Moses; and He is love, as the Apostle John teaches us: so that these two names, being and love, express ineffably the same divine Reality of Him who has wished to make Himself known to us, and who, "dwelling in light inaccessible," is in Himself above every name, above every thing, and above every created intellect. God alone can give us right and full knowledge of this Reality by revealing Himself as Father, Son, and Holy Spirit, in whose eternal life we are by grace called to share, here below in the obscurity of faith and after death in eternal light. The mutual bonds which eternally constitute the Three Persons, who are each one and the same divine Being, are the blessed inmost life of God thrice-holy, infinitely beyond all that we can conceive in human measure. We give thanks, however, to the divine goodness that very many believers can testify with us before men to the unity of God, even though they know not the mystery of the Holy Trinity.

We believe then in the Father who eternally begets the Son; in the Son, the Word of God, who is eternally begotten; in the Holy Spirit, the uncreated Person who proceeds from the Father and the Son as their eternal love. Thus in the Three Divine Persons, coaeternae sibi et coaeuales, the life and beatitude of God perfectly superabound and are consummated in the supreme excellence and glory proper to uncreated Being, and always "there should be venerated unity in the Trinity and Trinity in the unity."

We believe in our Lord Jesus Christ, who is the Son of God. He is the Eternal Word, born of the Father before time began, and one in substance with the Father, homoousios to Patri, and through Him all things were made. He was incarnate of the Virgin Mary by the power of the Holy Spirit, and was made Man: equal therefore to the Father according to His divinity, and inferior to the Father according to His humanity; and Himself one, not by some impossible confusion of His natures, but by the unity of His Person.

He dwelt among us, full of grace and truth. He proclaimed and established the Kingdom of God and made us know in Himself the Father. He gave us His new commandment to love one another as He loved us. He taught us the way of the beatitudes of the Gospel: poverty in spirit, meekness, suffering borne with patience, thirst after justice, mercy, purity of heart, will for peace, persecution suffered for justice sake. Under Pontius Pilate He suffered — the Lamb of God bearing on Himself the sins of the world, and He died for us on the cross, saving us by His redeeming Blood. He was buried, and, of His own power, rose on the third day, raising us by His Resurrection to that sharing in the divine life which is the life of grace. He ascended to heaven, and He will come again, this time in glory, to judge the living and the dead, each according to his merits — those who have responded to love and piety of God going to eternal life, those who have refused them to the end going to the fire that is not extinguished.

And His Kingdom will have no end.

We believe in the Holy Spirit, who is the Lord and Giver of life, who is adored and glorified together with the Father and the Son. He spoke to us by the prophets; He was sent by Christ after His Resurrection and His Ascension to the Father; He illuminates, vivifies, protects, and guides the Church; He purifies the Church's members if they do not shun His grace. His action, which penetrates to the inmost of the soul, enables man to respond to the call of Jesus; "Be perfect as your Heavenly Father is perfect." We believe that Mary is the Mother, who remained ever a Virgin, of the Incarnate Word, our God and Savior Jesus Christ, and that by reason of this singular election, she was, in consideration of the merits of her Son, redeemed in a more eminent manner, preserved from all stain of Original Sin, and filled with the grace more than all other creatures. Joined by a close and indissoluble bond to the mysteries of the Incarnation and Redemption, the Blessed Virgin, the Immaculate, was at the end of her earthly life raised body and soul to heavenly glory and likened to her risen Son in anticipation of the future lot of all the just; and we believe that the Blessed Mother of God, the New Eve, Mother of the Church, continues in heaven her maternal role with regard to Christ's members, cooperating with the birth and growth of divine life in the souls of the redeemed.

We believe that in Adam all have sinned, which means that the original offense committed by him caused human nature, common to all men, to fall to a state in which it bears the consequences of that offense, and which is not the state in which it was at first in our first parents — established as they were in holiness and justice, and in which man knew neither evil nor death. It is human nature so fallen, stripped of the grace that clothed it, injured in its own natural powers and subjected to the dominion of death, that is transmitted to all men, and it is in this sense that every man is born in sin. We therefore hold, with the Council of Trent, that original sin is transmitted with human nature, "not by imitation, but by propagation," and that it is thus "proper to everyone."

We believe that our Lord Jesus Christ, by the sacrifice of the Cross, redeemed us from Original Sin and all the personal sins committed by each one of us, so that, in accordance with the word of the Apostle, "where sin abounded, grace did more abound."

We believe in one Baptism instituted by our Lord Jesus Christ for the remission of sins. Baptism should be administered even to little children who have not yet been able to be guilty of any personal sin, in order that, though born deprived of supernatural grace, they may be reborn "of water and the Holy Spirit" to the divine life in Christ Jesus.

We believe in One Holy Catholic and Apostolic Church, built by Jesus Christ on that rock which is Peter. She is the Mystical Body of Christ; at the same time a visible society instituted with hierarchical organs, and a spiritual community; the Church on earth, the pilgrim people of God here below, and the Church filled with heavenly blessings; the germ and the first fruits of the Kingdom of God, through which the work and the sufferings of Redemption are continued throughout human history, and which looks for its perfect accomplishment beyond time in glory. In the course of time, the Lord Jesus forms His Church by means of the sacraments emanating from His plenitude. By these She makes Her members participants in the Mystery of the Death and Resurrection of Christ, in the grace of the Holy Spirit who gives Her life and movement. She therefore is holy, though She has sinners in Her bosom, because She Herself has no other life but that of grace: it is by living by Her life that Her members are sanctified; it is by removing themselves from Her life that they fall into sins and disorders that prevent the radiation of Her sanctity. This is why She suffers and does penance for these offenses, of which She has the power to heal Her children through the Blood of Christ and the gift of the Holy Spirit.

Heiress of the divine promises and daughter of Abraham according to the Spirit, through that Israel whose Scriptures She lovingly guards, and whose patriarchs and prophets She venerates; founded upon the Apostles and handing on from century to century their ever-living word and their powers as pastors in the successor of Peter and the bishops in communion with him; perpetually assisted by the Holy Spirit she has the charge of guarding, teaching, explaining, and spreading the Truth which God revealed in a then-veiled manner by the prophets, and fully by the Lord Jesus. We believe all that is contained in the word of God written or handed down, and that the Church proposes for belief as divinely revealed, whether by solemn judgment or by the ordinary and universal Magisterium. We believe in the infallibility enjoyed by the successor of Peter when he teaches ex cathedra as pastor and teacher of all the faithful, and which is assured also to the episcopal body when it exercises with him the supreme Magisterium.

We believe that the Church founded by Jesus Christ and for which He prayed is indefectibly one in faith, worship, and the bond of hierarchical communion. In the bosom of this Church, the rich variety of liturgical rites and the legitimate diversity of theological and spiritual heritages and special disciplines, far from injuring Her unity, make it more manifest.

Recognizing also the existence, outside the organism of the Church of Christ, of numerous elements of truth and sanctification which belong to Her as Her own and tend to Catholic unity, and believing in the action of the Holy Spirit who stirs up in the heart of the disciples of Christ love for this unity, we entertain the hope that the Christians who are not yet in full communion of the one only Church will one day be reunited in one flock with one only Shepherd.

We believe that the Church is necessary for salvation, because Christ, who is the sole Mediator and way of salvation, renders Himself present for us in His Body which is the Church. But the divine design of salvation embraces all men; and those who without fault on their part do not know the Gospel of Christ and His Church, but seek God sincerely, and under the influence of grace endeavor to do His will as recognized through the promptings of their conscience, they, in number known only to God, can obtain salvation.

We believe that the Mass, celebrated by the priest representing the Person of Christ by virtue of the power received through the sacrament of Orders, and offered by him in the Name of Christ and the members of His Mystical Body, is the sacrifice of Calvary rendered sacramentally present on our altars. We believe that as the bread and wine consecrated by the Lord at the Last Supper were changed into His Body and His Blood which were to be offered for us on the Cross, likewise the bread and wine consecrated by the priest are changed into the Body and Blood of Christ enthroned gloriously in heaven, and we believe that the mysterious Presence of the Lord, under what continues to appear to our senses as before, is true, real, and substantial Presence.

Christ cannot thus be present in this sacrament except by the change into His Body of the reality itself of the bread and the change into His Blood of the reality itself of the wine, leaving unchanged only the properties of the bread and wine which our senses perceive. This mysterious change is very appropriately called by the Church transubstantiation. Every theological explanation which seeks some understanding of thus mystery must, in order to be in accord with the Catholic faith, maintain that in the reality itself, independently of our mind, the bread and wine have ceased to exist after the Consecration, so that it is the adorable Body and Blood of the Lord Jesus that from then on are really before us under the sacramental species of bread and wine, as the Lord willed it, in order to give Himself to us as food and to associate us with the unity of His Mystical Body.

The unique and indivisible existence of the Lord, glorious in heaven, is not multiplied, but is rendered present by the sacrament in the many places on earth where Mass is celebrated. And this existence remains present, after the sacrifice, in the Blessed Sacrament which is, in the tabernacle, the living heart of each of our churches. And it is our very sweet duty to honor and adore in the blessed Host which our eyes see, the Incarnate Word whom they cannot see, and who, without leaving heaven, is made present before us.

We confess that the Kingdom of God begun here below in the Church of Christ is not of this world whose form is passing, and that its proper growth cannot be confounded with the progress of civilization, of science, or of human technology, but that it consists in an ever more profound knowledge of the unfathomable riches of Christ, an ever stronger hope in eternal blessings, an ever more ardent response to the love of God, and an ever more generous bestowal of grace and holiness among men. But it is this same love which induces the Church to concern Herself constantly about the true temporal welfare of men. Without ceasing to recall to Her children that they have not here a lasting dwelling, She also urges them to contribute, each according to his vocation and his means, to the welfare of their earthly city, to promote justice, peace, and brotherhood among men, to give their aid freely to their brothers, especially to the poorest and most unfortunate. The deep solicitude of the Church, the Spouse of Christ, for the needs of men, for their joys and hopes, their griefs and efforts, is therefore nothing other than Her great desire to be present to them, in order to illuminate them with the light of Christ and to gather them all in Him, their only Savior. This solicitude can never mean that the Church conform Herself to the things of this world, or that She lessen the ardor of Her expectation of Her Lord and of the eternal Kingdom. We believe in life eternal. We believe that the souls of all those who die in the grace of Christ, whether they must still be purified in purgatory, or whether from the moment they leave their bodies Jesus takes them to paradise as He did for the Good Thief, are the people of God in the eternity beyond death, which will finally be conquered on the day of the Resurrection when these souls will be reunited to their bodies.

We believe that the multitude of those gathered around Jesus and Mary in paradise forms the Church of Heaven where in eternal beatitude they see God as He is, and where they also, in different degrees, are associated with the holy angels in the divine rule exercised by Christ in glory, interceding for us and helping our weakness by their brotherly care.

We believe in the communion of all the faithful of Christ, those who are pilgrims on earth, the dead who are attaining their purification, and the blessed in heaven, all together forming one Church; and we believe that in this communion the merciful love of God and His saints is ever listening to our prayers, as Jesus told us: "Ask, and you will receive." Thus it is with faith and in hope that we look forward to the resurrection of the dead, and the life of the world to come.

Blessed be God thrice-holy. Amen.

[orthopunkfox]

I am no longer accepting the belief that Our Lord and Saint John the Beloved DID NOT have an extremely intimate relationship that went beyond teacher/disciple or even platonic friendship. There are three main reasons for this:

1. He's LITERALLY called Saint John the Beloved. In his gospel, he refers to himself as "the disciple Jesus loved" and makes it a point to tell us that he beat Saint Peter to Jesus's tomb after the resurrection. If that's not the behavior of a completely extra gay man idk what is. In all seriousness, Saint John was one of three people at the foot of the cross along with the Theotokos and Saint Mary Magdalene (don't get me started on HER relationship with Jesus). He was obviously considered extremely close to Our Lord. Not only this but Jesus left his mother the Theotokos in the care of Saint John from the cross. While as an Orthodox Christian I believe that Mary was a perpetual virgin and had no other biological children, scripture does reference other male relatives of Jesus. Whether they were his step brothers or cousins is unclear but the reality is that if John was just a friend, Mary's care would've passed to the closest male relative. Jesus wanted to make sure that John specifically took care of her, unless Jesus was married in which case his mother would've been cared for by the spouse of Jesus. It is well-known in the tradition of the Orthodox Church that the Theotokos, Mary Magdalene, and Saint John all lived together after Jesus's ascension. Indeed after the repose of the Theotokos, Saint John and Saint Mary Magdalene traveled to Ephesus where Mary Magdalene reposed peacefully. It is also worth noting that these three: Mary the Theotokos, Saint John, and Saint Mary Magdalene were the only of Christ's disciples who did not die as martyrs, John being the only one of the 12 not to meet a violent end. While there are theological reasons for this, it's clear that these people meant a great deal to Our Lord.

2. Reading Saint John's Gospel, it's incredibly clear that he understands Christ on an EXTREMELY intimate level. The other authors of the synoptic gospels record Jesus's life as man in the flesh on Earth. Each also puts his individual stamp on his account. Matthew the tax collector, the accountant, begins his gospel by listing the entirety of Jesus's lineage from Abraham forward. Luke the Physician records that in Gethsemane, Jesus's body was in such physical stress that he sweat blood. Mark, the law student gives a concise yet detailed accounting of Jesus's ministry beginning with the statement "The beginning of the gospel of Jesus Christ, the Son of God." Saint John however begins with who Christ is, who He truly is "in the beginning was the LOGOS!" He seems to be the only apostle who truly, deeply, intimately understood that Jesus existed since the literal beginning of Time that He was the Word, the very Power that brought the world into being with the Father. While I don't doubt that the other apostles knew these things to be true, I think John actually understood it, which may have been why he was granted the vision of the Apocalypse, the fullness of the Divine Liturgy in Paradise for Eternity. Did he have this understanding because he had intimate knowledge of Jesus? Perhaps all that extra time spent close to Our Lord afforded him a deeper understanding than others. He definitely seems to understand Our Lord on a whole other level than the rest of the apostles. It's almost like when you meet your friend's partner and they reveal all of these things you didn't know about your friend before because they are afforded a level of intimacy you don't have.

3. THIS ART! LOOKS AT IT! The man is nuzzling into Jesus's lap in front of all the other disciples. Just..that's just gay. I really don't know what else to say about it. Clearly the medieval illuminators picked up on the affection vibes as well when they drew these.

I'd like to add a bit of a disclaimer here and say that Jesus having romantic or even sexual relationships during His ministry on Earth in no way invalidates who He was, why He came, what He accomplished or who He continues to be. Whether He partnered with Saint John or Saint Mary Magdalene or both, what we know and teach and hold about Him remains unchanged except that scripture is, once again, far more queer than mainline Christianity wants to admit.