How John's High Christology Is Connected To Other Historical Events

I've argued elsewhere that Jesus' high claims about himself in the fourth gospel can't be dismissed as easily as critics often suggest. I've argued for the historicity of Jesus' "I am" statements in general. I've argued especially for the historicity of John 8:12, such as how it's connected to so many aspects of the surrounding context in John's gospel and material outside John, meaning that removing 8:12 would cause a ripple effect that would go beyond that one verse. See my comments on 8:12 in the post linked above and my lengthier treatments of the subject here and here, for example.

Another example of that kind of thing is John 11:8. Jesus' disciples refer to how there had just been an attempt to stone him. That occurred in 10:31, in response to Jesus' high claim about himself in 10:30. So, removing 10:30 would affect 10:31 and 11:8, meaning that 10:30 doesn't exist in isolation. Even in the distinct context of 11:8, involving a different sequence of events in a different location, 10:30 is treated as historical.

Seth Kasten's Video Series Against The Invocation Of Saints

I've mentioned Seth Kasten's book against prayer to saints in the past. He started a video series on the topic at Scholastic Lutherans in 2023, but it hasn't been updated in a while. I was going to wait until the whole series was out to link it, but I'll go ahead and link what's already available: part one, part two, and part three.

How much were the Zeitoun Marian apparitions associated with Coptic Christianity?

The subject is important not only because of the use of Zeitoun by Roman Catholics, but also because of how positively other non-Copts view the apparitions. Given the closeness of Coptic Christianity and the Zeitoun apparitions, how do non-Copts reconcile an acceptance of the apparitions as Marian with their rejection of Coptic Christianity?