"Caught in the Act" presents amateur and professional filmmakers always on the lookout for wildlife in its natural environment. Every now and again, something incredible happens – a lion ‘murders' a hyena, a great white shark gracefully leaps out of the ocean, a baby hippo miraculously escapes the jaws of death – and somehow, someone captures that unbelievable instant on film.\ \ Each episode is a hodgepodge of daring rescues, competitions over food, maternal instincts, dramatic battles and tragic endings.

Caught in the Act - Netflix

Type: Documentary

Languages: English

Status: Running

Runtime: 60 minutes

Premier: 2012-04-03

Caught in the Act - Jesus and the woman taken in adultery - Netflix

Jesus and the woman taken in adultery (or Pericope Adulterae , Pericope de Adultera) is a passage (pericope) found in the Gospel of John 7:53–8:11, that has been the subject of much scholarly discussion. In the passage, Jesus has sat down in the temple to teach some of the people, after he spent the previous night at the Mount of Olives. A group of scribes and Pharisees confront Jesus, interrupting his teaching session. They bring in a woman, accusing her of committing adultery, claiming she was caught in the very act. They ask Jesus whether the punishment for someone like her should be stoning, as prescribed by Mosaic Law. Jesus first ignores the interruption and writes on the ground as though he does not hear them. But when the woman's accusers continue their challenge, he states that the one who is without sin is the one who should cast the first stone. The accusers and congregants depart, leaving Jesus alone with the woman. Jesus asks the woman if anyone has condemned her. She answers that no one has condemned her. Jesus says that he, too, does not condemn her, and tells her to go and sin no more. Although nothing in the story contradicts anything else in the Gospels, many analysts of the Greek text and manuscripts of the Gospel of John have argued that it was “certainly not part of the original text of St. John's Gospel.” The Jerusalem Bible claims “the author of this passage is not John”. Leo the Great (bishop of Rome, or Pope, from 440–61), cited the passage in his 62nd Sermon, mentioning that Jesus said “to the adulteress who was brought to him, ‘Neither will I condemn you; go and sin no more.'” In the early 400s, Saint Augustine used the passage extensively, and from his writings, it is also clear that his contemporary Faustus (considered by many to be a heretic) also used it. The Council of Trent, held between 1545 and 1563, declared that the Latin Vulgate (the Gospels of which were produced by Jerome in 383, based on Greek manuscripts which Jerome considered ancient at that time, and which contains the passage) was authentic and authoritative. In terms of simple quantities, 1,495 Greek manuscripts include the pericope adulterae (or part of it, supporting the inclusion of the passage as a whole), and 267 do not include it. Among those 267, however, are some manuscripts which are exceptionally early and which most textual analysts consider the most important. The subject of Jesus' writing on the ground was fairly common in art, especially from the Renaissance onwards, with examples by artists including those by Pieter Bruegel and Rembrandt. There was a medieval tradition, originating in a comment attributed to Ambrose, that the words written were terra terram accusat (“earth accuses earth”; a reference to the end of verse Genesis 3:19: “for dust you are and to dust you will return”), which is shown in some depictions in art, for example, the Codex Egberti. This is very probably a matter of guesswork based on Jeremiah 17:13. There have been other speculations about what Jesus wrote.

Caught in the Act - Arguments against Johannine authorship - Netflix

Bishop J.B. Lightfoot wrote that absence of the passage from the earliest manuscripts, combined with the occurrence of stylistic characteristics atypical of John, together implied that the passage was an interpolation. Nevertheless, he considered the story to be authentic history. As a result, based on Eusebius' mention that the writings of Papias contained a story “about a woman falsely accused before the Lord of many sins” (H.E. 3.39), he argued that this section originally was part of Papias' Interpretations of the Sayings of the Lord, and included it in his collection of Papias' fragments. Bart D. Ehrman concurs in Misquoting Jesus, adding that the passage contains many words and phrases otherwise alien to John's writing. However, Michael W. Holmes has pointed out that it is not certain “that Papias knew the story in precisely this form, inasmuch as it now appears that at least two independent stories about Jesus and a sinful woman circulated among Christians in the first two centuries of the church, so that the traditional form found in many New Testament manuscripts may well represent a conflation of two independent shorter, earlier versions of the incident.” Kyle R. Hughes has argued that one of these earlier versions is in fact very similar in style, form, and content to the Lukan special material (the so-called “L” source), suggesting that the core of this tradition is in fact rooted in very early Christian (though not Johannine) memory.

Caught in the Act - References - Netflix