The Epistle to the Romans or Letter to the Romans, often shortened to Romans, is the sixth book in the New Testament. Biblical scholars agree that it was composed by Paul the Apostle to explain that salvation is offered through the gospel of Jesus Christ. Read by the wonderful David Suchet

The Gospel according to Mark (Greek: Εὐαγγέλιον κατὰ Μᾶρκον, romanized: Euangélion katà Mârkon), also called the Gospel of Mark, or simply Mark, is the second of the four canonical gospels and of the three synoptic gospels. It tells of the ministry of Jesus from his baptism by John the Baptist to his death and burial and the discovery of Jesus' empty tomb. There is no miraculous birth or doctrine of divine pre-existence. AD70 (((Read wonderfully by David Suchet))). *** Thank you David

Paul's Epistle to the Ephesians read by David Suchet

Few modern Christians understand how thoroughly early Christianity was dominated by the Near East. Of the early Fathers, most wrote in Greek. At first, Alexandria, Egypt, was the intellectual center of Christianity, followed by Antioch and Rome (last). Later, Constantinople emerged as a rival. The Antiochene theologians rejected the allegorical interpretation of the Bible favored by the Alexandrians and insisted on a more grammatical and literal interpretation. The Antiochene viewpoint was Aristotelian and historical; the Alexandrian was Platonic and mystical. Antiochenes sought the meaning intended by the writer rather than some obscure, hidden meaning. They also held some parts of the Bible to be more valuable than others. Except perhaps for that, they were much like modern fundamentalists. IJohn Chrysostom (347–407) was the most famous Antiochene theologian—indeed, the most famous of all the Greek Fathers of the Church (some would say Origen). Born to a wealthy Antioch family in either 345 or 347, John and his friend Theodore of Mopsuestia studied together under the great pagan orator Libanus at Antioch (law and rhetoric, respectively). In 369, however, the two friends abandoned worldly pursuits and together entered the school of Diodorus (later Bishop of Tarsus) in a monastery at Antioch. Diodorus was then the leader of the Antiochene school of theology and presumably already a vehement flat-earther. John and Theodore of Mopsuestia remained friends until the former died. Both were outspokenly Antiochene in their theology, which means that they insisted upon a strict grammatical–historical interpretation of the Bible, and they flatly rejected the allegorical interpretations put forth by the Alexandrian school. Regarding Chrysostom’s views, Cosmas wrote, “He places the air first, then the moon, then the sun; in the next place, the firmament, then again, the heaven of heaven, without saying there are more than two heavens, and he ridicules those who say that it is a sphere, and maintain that it is in motion.” In Homily vii, Chrysostom wrote, “[W]ouldst thou learn about the earth? What dost thou know? Tell me. How great is its measure? What is its size? What is its manner of position? What is its essence? What is its place? Where does it stand, and upon what?” Further: “Again, concerning the sea? But certainly you will be reduced to the same uncertainty, not knowing where it begins, and where it ends, and upon what it is borne, what supports the bottom of it, and what sort of place there is for it, and whether after it there is a continent, or it ends in air and water.” The last clauses in each quote are consistent with a flat earth and seem impossible to reconcile with a sphere. Homily xiv on Hebrews deals with the Tabernacle. It is a commentary on Hebrews 8:1–2: “Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens: a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” Regarding the last part of this passage, Chrysostom asked rhetorically, “Where are they who say that the heaven whirls around? where are they who declare it is spherical? for both of these notions are overthrown here.” Chrysostom’s Homily xv is on Hebrews 9:1–5, and it also deals with the Tabernacle. He wrote, “‘For’ (he says) ‘there was a tabernacle made; the first, which is called holy, wherein was the Candlestick, and the Table, and the Shewbread.’ These things are symbols of the world.” This quote of Hebrews 9:2 and its treatment gives the impression that Chrysostom really did take the Tabernacle as a model of the world. Theodore of Mopsuestia (d.c. 428) was a flat-earther who taught the tabernacle theory and had angels keeping the stars in motion. Together with John Chrysostom, he studied in Antioch, first under the pagan orator Libanus, and then at the monastery school of Diodorus of Tarsus, where he studied for ten years. In 392, he became Bishop of Mopsuestia, and he remained in his see for the rest of his life. A prominent Antiochene theologian, Theodore gained a reputation for his learning and ultraorthodoxy. Check Adam's excellent crane drivers reality https://www.youtube.com/channel/UC2uDmsN3aO4uTkO-oOyQhEQ