Podcasts about Alexandrian

Scholar M. David Litwa joins the podcast to explore the intersections of Gnosticism, Hermeticism, and ancient astrology. David is a historian of early Christianity and Greco-Roman religions who recently published a new translation of the Corpus Hermeticum. Together, we trace how these esoteric traditions developed and interacted in the ancient world, particularly in the cultural melting pot of Alexandria. We discuss the emergence of Hermeticism as a synthesis of Egyptian religion and Greek philosophy, and how early Christian Gnosticism subsequently adapted many of these cosmological frameworks. A major focal point is how ancient astrology, including the ascent and descent of the soul through the planetary spheres, was integrated into these religious movements. We contrast the Gnostic view of the planets as restrictive archons keeping the soul imprisoned with the more sympathetic Hermetic view of the visible cosmos as a second God and part of divine providence. We also take a close look at the Peratics, a unique Gnostic group that integrated technical Hellenistic astrology directly into their religion in order to map the soul's escape from the material realm. Finally, we unpack the historical tensions between fate, providence, and free will, examining how early Christians navigated astrological determinism before figures like Augustine firmly pushed back against the practice. This conversation highlights the profound impact that Hellenistic astrology had on the broader philosophical and religious landscape of the ancient world. This is episode 546 of The Astrology Podcast. David's Website and YouTube Channel https://mdavidlitwa.com https://www.youtube.com/@m.davidlitwa Timestamps 00:00:00 Introduction & David's Background00:04:46 Alexandrian vs. Roman Christianity00:07:27 Astrology in the New Testament00:09:55 The Nag Hammadi Library00:13:35 Debating the Term "Gnosticism"00:20:57 Alexandria: Birthplace of Hermeticism00:22:52 Dating the Corpus Hermeticum00:27:29 Early Astrological Hermetica00:35:18 The Cosmos as the Second God00:46:15 Ascent of the Soul00:54:08 Planets as Malefic Archons00:59:42 The Gnostic Demiurge01:06:58 The Paratai & Astrological Salvation01:16:36 Astrology, Fate, & Free Will01:21:17 Baptism & Freedom from Fate01:30:21 Augustine's Anti-Astrology Bias01:38:09 "De-astrologizing" Hermetic Texts01:48:46 The Need for Astrological Literacy01:50:46 Conclusion & Resources Watch the Video Version of This Episode https://www.youtube.com/watch?v=7UZl_fMgGRs - Listen to the Audio Version of This Episode Listen to the audio version of this episode or download it as an MP3:

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Cash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsPrimary sourcesIrenaeus. Against Heresies 1.28. Best early witness for the Encratites' rejection of marriage and animal food. Accessible English text online.Eusebius of Caesarea. Ecclesiastical History 4.28–29. Key source for Tatian, Musanus, and the Severians. Accessible English text online.Clement of Alexandria. Stromata 3. Essential for anti-Encratite argument, marriage/continence debates, Cassianus, and use of the Gospel according to the Egyptians. Accessible English text online.Hippolytus. Refutation of All Heresies 8. Useful for Tatian's reputation, abstinence, and sectarian framing. Accessible English text online.Basil of Caesarea. Letter 188. Important later witness showing Encratites still mattered canonically in the fourth century. Accessible English text online.Synod of Gangra (especially Canons 1–2). Important for the later church's rejection of condemning marriage and condemning meat-eating Christians. Accessible English text online.Tatian. Address to the Greeks. Useful for Tatian's tone, worldview, and severity, even if it is not itself the main Encratite text. Modern Cambridge edition available.Acts of Thomas. Important for the wider encratite ascetic imagination and later patristic memory of the text's Encratite character.Gospel according to the Egyptians (fragments preserved in Clement, Stromata 3). Important for Salome sayings, celibacy discourse, and the wider anti-marriage textual world.Modern scholarshipGuffey, Andrew R. “Motivations for Encratite Practices in Early Christian Literature.” Journal of Theological Studies 65, no. 2 (2014): 515–549. Probably the single best focused article for your episode. It is especially useful on motives, mixed origins, and why Encratite practice cannot be reduced to one simple cause.Litwa, M. David. Early Christianity in Alexandria: From its Beginnings to the Late Second Century. Cambridge: Cambridge University Press, 2023. Use especially Chapter 8, “Julius Cassianus and Alexandrian Ascetic Culture.” Very useful for Cassianus and Alexandrian radical continence.Crawford, Matthew R. “The Diatessaron, Canonical or Non-canonical? Rereading the Dura Fragment.” New Testament Studies (2016). Strong on Tatian's Gospel harmony, its reception, and the Syriac afterlife of the Diatessaron.McCarthy, Carmel, trans. Saint Ephrem's Commentary on Tatian's Diatessaron: An English Translation of Chester Beatty Syriac MS 709. Journal of Semitic Studies Supplement 2. Oxford: Oxford University Press, 1993. Useful if you want to lean harder into the Syriac legacy of Tatian.Petersen, William L. Tatian's Diatessaron: Its Creation, Dissemination, Significance, and History in Scholarship. Supplements to Vigiliae Christianae 25. Leiden: Brill, 1994. Still an important specialist study for Tatian and the Diatessaron.“The Syriac Versions.” In an Oxford Academic volume on the Syriac New Testament tradition. Useful for concise background on Tatian's Diatessaron in Syriac Christianity.“The Earliest Syriac Literature.” In The Cambridge History of Early Christian Literature. Helpful for placing Tatian inside the broader Syriac literary and ascetic world.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. 

Must a Christian reject modern science to hold a faithful view of Genesis? In Part 1 of this two-part collaborative episode, Dr. Chris Firestone (The Firestone Files) sits down with Dr. Nathan Jacobs (The Nathan Jacobs Podcast) in Nashville to tackle the contentious, heavily polemical debate surrounding creation, Young Earth Creationism, and evolution.Moving past the rigid false dichotomies often found online, Firestone and Jacobs draw from their shared philosophical training and the rich history of the early Church—including the Eastern Church Fathers like St. Basil the Great, St. Gregory of Nyssa, and St. Irenaeus. They explore how theology categorizes dogma versus theologoumena (theological opinion), how the Alexandrian school of allegorical reading functioned, and whether ancient authors like St. Paul accepted the science of their era without making it a test of orthodoxy.Timestamps00:00 Introduction & Framing the Debate 03:08 Evolution, Creation, and the Modern Online Polemics 05:18 Personal Backgrounds: Hugh Ross, Genesis, and Modern Science 10:25 The High Demand: Does Faith Require Rejecting All Science? 14:15 Moving Beyond the False Dichotomy (Young Earth vs. Evolution) 18:00 The Dogmatism of Secular Science vs. Unyielding Fundamentalism 21:50 Dogma, Heresy, and Theologoumenon (Theological Opinion) 27:18 Protestant Fundamentalist Assumptions in Modern Creationism34:38 Philosophy of Creation: Divine Omnipotence and Divine Deception 42:33 Did Physics and Biology Function Differently Before the Fall? 48:48 Alvin Plantinga, Modal Logic, and Disarming Polemical Objections01:00:18 Substantive Consensus vs. Ancient Scientific Views in the Fathers 01:15:24 Storytelling, Inerrancy, and How the Bible Approached History 01:31:08 The Alexandrian School, Genesis Oddities, and the "Eighth Day"======================================Do you like this content? Join Jacobs Premium to get exclusive access to essays, lecture series, monthly Q&A Zoom calls, and ourbook club. Use code: LEWIS to get a discount: https://www.thenathanjacobspodcast.com/Support the East West Series: http://theeastwestseries.com/======================================Relevant Links:Do the Church Fathers Reject Evolution: https://youtu.be/4BugOwStHqg​Why I Reject Evolution: https://youtu.be/IBwZBDlu8CAGod's Omnipotence Explained: Can God Really Do Anything? https://youtu.be/qEYzy1Wbjcg All links:The Theological Letters (Substack): https://nathanajacobs.substack.com/Instagram: https://www.instagram.com/thenathanjacobspodcastX: https://x.com/NathanJacobsPodFacebook: https://www.facebook.com/nathanandrewjacobsAcademia: https://vanderbilt.academia.edu/NathanAJacobsListen and please review the podcast elsewhere:Spotify: https://open.spotify.com/show/0hSskUtCwDT40uFbqTk3QSApple Podcast: https://podcasts.apple.com/us/podcast/the-nathan-jacobs-podcast

I interviewed Sister Sylvester about Constantinopoliad on Friday, September 12, 2025 at Venice Immersive in Venice, Italy. Here is the story synopsis for Constantinopoliad: "Constantinopoliad is a collective reading and audio work. A response to the archive of the poet Constantine Cavafy, the story is inspired by the blank and torn-out pages in Constantinopoliad, an Epic, the journal the teenage Cavafy began when he and his family fled Alexandria; by lost and missing queer archives through time; and by the ghosts, both erotic and historical, that visit the older Cavafy in his poems." Here are the contextual domains that are explored: The exploration of identity [1] as a person has moved from his home [4], and into a distant land [9] with some feelingsof being exiled [12], but also the implication of homosexuality [5] within the context of having to remain hidden or taboo [12]. It's dipping into the vast archive [9] of Cavafy's expressions of identity [1] and poetry and art [5], and recontextualizing as these universal experiences that are still very much relevant today [9]. Here is the Elemental Center of Gravity: 1st Center of Gravity of Air Element / Mental and Social Presence: collaboratively reading together - narrative distillation of an archive. You listening to the audio narration, but you have to negotiate how to co-read this "book" object together. The form of this "book" also deviates from normal book where it is part pop-up book, but also a flat stage to be explored with the other person. This externalized book becomes a bit of an abstracted theatrical stage for the story as it unfolds, but there are also more explicitly architectural elements to this "book" object as well. The piece also creates an implicit invitation to connect and talk with your audience partner afterwards about the piece2nd Center of Gravity of Water Element / Emotional Presence: AMAZING MUSIC + time-based narration + lighting. There's some amazing synchrony between the music, the timing of the reading, as well as the lighting. It really gives a strong sense of time. The reading of the story almost feels like a narrative podcast of sorts, but is mostly a matter of convenience of recording of the live performance so that it could be toured at immersive festivals without the burden of paying for all of the performers and musicians.3rd Center of Gravity of Earth Element / Environmental and Embodied Presence: Book like object as an architectural artifact, and has a whole spatial journey. The installation also had tables with lighting effects, but also there were projctions that were happening within the space as well. Most of the focus of spatial experience happens within the context of the architectural nature of the "book" object, but the other theatrical elements of the environment definitely help to cultivate an overall mood.4th Center of Gravity of Fire Element / Active Presence: Explore the story through various interactions. There's no narrative agency per se, although one could deviate from directly reading along with the text. There's an implicit contract to stay on course with your actions since you're negotiating the experience with another person. Archetypal Themes and Character Explored: Exploration of the "lost and missing queer archives through time; and by the ghosts, both erotic and historical, that visit the older Cavafy in his poems" Artist Statement: "My favorite response to this work was an audience member who described it as 'making love to a stranger through a book'. The work invites audiences into a sensual and concrete encounter with Cavafy's life and poems: fingers making contact with history; illumination revealing images from between the pages; sounds conjuring the ghosts of 19th century Alexandrian cabarets. With words by sister sylvester, score by Nadah El Shazly, and illustrations by Efrîn Özyetis, Constantinopoliad is a multi-sensory encounter with the past, and with forgotten stories that can haunt us into new imaginings for the present." You can see the projects I covered at Venice Immersive 2025 categorized in this image: Below, you will find links to my 30+ hours of my coverage from Venice Immersive 2025 across 39 episodes. I've categorized the experiences according to these "elemental genres," which is looking at the top two elemental centers of gravity. You can listen to this episode or watch the video version of "The Blending the Elements on Experiential Design" YouTube on for more details. #1650: Sneak Peak of Venice Immersive 2025 Selection with Curators Liz Rosenthal and Michel Reilhac #1750: Doug Liman's "Asteroid" Short Immersive Film with Google Gemini Story Extension + Kickoff of Venice Immersive 2025 Coverage #1751: "Ghost Town" Narrative Integration in Puzzle Adventure with Exquisite Worldbuilding #1752: Blending Embodied Game & Narrative Genres with "One True Path, Part 1" #1753: Mixed Reality Town-Building and Sim Game "Wall Town Wonders" #1754: Screen Life Thriller "LILI" about Surveillance Fuses Game Design, Film, and MacBeth Adaptation #1755: Hand-Tracked Sign Language as Story Beat Triggers in "Eddie and I" #1756: Exploring Narrative Potential of Generative AI in "8pm and the Cat" #1757: Embody a Geranium in Immersive Comedy about Boredom in "The Great Escape" #1758: Reckoning with Mental Health Taboos in Japan with "If You See a Cat" Immersive Animation #1759: Mother-Daughter Team Explore Personal Challenges with Depression and Anxiety in "Mirage" Immersive Animation #1760: Immersive Fairy Tale about Automation with "The Sad Story of the Little Mouse Who Wanted to Become Somebody" #1761: Unpacking the Immersive Orchestral Mix of "1968" with Massimiliano Borghesi #1762: Fusing Experimental Immersive Animation with Cutting-Edge Orchestral Spatial Audio Mix in "1968" #1763: Blending Theater and 360 Video in "Re-Launching-Luigi-Broglio" #1764: Mixing Hand-Drawn Animation with 360 Video in "The Time Before" #1765: Immersive Action Thriller "Mulan 2125" Pushes the Edge of Graphical Fidelity #1766: Formula 1 LBE Experience "Black Cats & Chequered Flags" is an Immersive Biopic of Alberto Anscari #1767: Immersive Journey through Special Effects Pioneer Carlo Rambaldi's Paintings in "Alien Perspective" #1768: Symbolic Journey through Lithuania's Artist Mikalojus Konstantinas Čiurlionis' Paintings in "Creation of the World" #1769: Mixed Reality Musical on Avatars and Identity in "First Virtual Suit" #1770: Eastern Philosophy-Inspired Fusion of Theater and XR with "Mnemosyne" #1771: Environmental Storytelling in "The Great Orator" VR Diorama with Generative AI Experiments #1772: Climate Change Spatial Montage "Out of Nowhere" Aspires to Move Towards Rewilding Prevention #1773: "Collective Body" Assigns Elemental Avatars Based Upon Archetypal Dance Movements #1774: Combining Live Dance and Music in Immersive LBE Performance "L'ombre (The Shadow)" #1775: The Continuous Spatial One-Shot of Backlight's "La Magie Opera" LBE #1776: The Spatial Grammar Innovations of Dialectical Contrasts and Abstraction within "The Big Cube" #1777: Active Imagination, Associative Dream Logic, & Embodied Interactions in "Sense of Nowhere" #1778: Collaborative Social Game and Story of "Happy Shadow" #1779: "Heartbeat" Immersive, 1-on-1 Biometric Synchronization and Involuntary Collective Agency #1780: Recap of VRChat Worlds Gallery at Venice Immersive 2025 with Mike Salmon #1781: Winner of Venice Immersive 2025 "The Clouds Are Two Thousand Meters Up" Innovates on Gaussian Splats & Spatial Storytelling #1782: "A Long Goodbye" Wins 3rd Place Prize at Venice Immersive with Emotionally-Moving Story on Dementia and Spatial Grammar Innovations #1783: "Less Than 5gr of Saffron" Wins 2nd Place Prize at Venice Immersive with Spatial Poem Quill Animation #1784: The Incredible Spatial Transitions of "Dark Rooms" with Radical Consent Innovations #1785: The Landmark Achievements of "Blur" in Fusing Theater, Montage, Mixed Reality, and LBE VR #1786: Collective Reading Experience of "Constantinopoliad" Provokes Discussion on Defining "Immersive" #1787: Blending the Elements of Experiential Design & Process-Relational Foundations of the Elements This is a listener-supported podcast through the Voices of VR Patreon. Music: Fatality

“Why date John’s Gospel earlier than the modern consensus?” This question opens a discussion on the dating of biblical texts, alongside intriguing inquiries about the identity of Melchizedek and the implications of Genesis 1 regarding the Trinity. Other topics include the reality of dinosaurs in relation to the creation story and the reliability of different biblical texts. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 03:40 – Why do you date John’s Gospel earlier than the modern consensus? 17:27 – Gen 1 the Spirit is named and the Father is named but Jesus isn't. Could the face of the waters be a reference to him? 32:07 – Who was Melchizedek and there an actual order based on him? 40:10 – Are dinosaurs real? Scientists say they lived like 70 million years ago. But that doesn't seem to work with the creation story in Genesis, where the animals were created after Adam and Eve. 44:57 – In your video on the Ark of the Covenant, you said you believed the Ark was destroyed by the Babylonians. How could they have done that given the story of Uzzah, who just touched it and died? 50:00 – A Protestant told me that the Alexandrian texts of the Bible were not reliable because they were so far away geographically from the origin point that they would have been corrupted. I believe his conclusion was that therefore the King James Version is the only reliable version of the Bible. What do you make of this?

https://wels2.blob.core.windows.net/tmb-ehv/03-0727db.mp3 Listen to Bible reading Through My Bible Yr 03 – July 27 Acts 28 Safe on Malta 1 Once we were safely on shore, we learned that the island was called Malta. 2 The natives showed us extraordinary kindness. They built a fire and welcomed us all, because it had started to rain and was cold. 3 As Paul gathered a bundle of sticks and laid it on the fire, a viper came out because of the heat and fastened itself on his hand. 4 When the natives saw the snake hanging from his hand, they said to one another, “No doubt this man is a murderer. Though he escaped from the sea, Justice [1] has not allowed him to live.” 5 However, Paul shook the snake off into the fire and was not harmed. 6 The people expected him to swell up or suddenly fall down dead. But after they had waited for a long time and saw nothing unusual happen to him, they changed their minds and said he was a god. 7 In the nearby vicinity was an estate that belonged to a man named Publius, the chief official of the island. He welcomed us and entertained us hospitably as his guests for three days. 8 The father of Publius happened to be sick in bed, suffering from a fever and dysentery. Paul went to him, prayed, laid his hands on him, and healed him. 9 After that happened, others on the island who were sick also came and were healed. 10 They honored us in many ways, and when we were going to sail, they put on board whatever we needed. On to Rome 11 After three months, we set sail in an Alexandrian ship that had wintered at the island. Its figurehead was the Twin Brothers. [2] 12 We put in at Syracuse and stayed there three days. 13 From there we sailed up the coast and arrived at Rhegium. After one day a south wind sprang up, and on the second day we came to Puteoli. 14 There we found some brothers [3] and were invited to stay with them for seven days. And so we came to Rome. 15 The brothers there heard the news about us and came as far as the Forum of Appius and Three Taverns to meet us. When Paul saw them, he thanked God and was encouraged. God's Witness Reaches Rome 16 When we entered Rome, [4] Paul was allowed to live by himself with a soldier who guarded him. Footnotes Acts 28:4 Or justice. They likely meant a Greek goddess called Justice. Acts 28:11 The Twin Brothers figurehead referred to Castor and Pollux, two sons of Zeus. Acts 28:14 When context indicates it, the Greek word for brothers may refer to all fellow believers, male and female. Acts 28:16 Some witnesses to the text add the centurion delivered the prisoners to the captain of the guard, but. The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

https://wels2.blob.core.windows.net/tmb-ehv/03-0725db.mp3 Listen to Bible reading Through My Bible Yr 03 – July 25 Acts 27:1-20 Acts 27 Paul Sails for Rome 1 When it was decided that we [1] would sail for Italy, Paul and some other prisoners were handed over to a centurion named Julius, of the Imperial Regiment. 2 After boarding a ship from Adramyttium, which was going to sail for ports along the coast of the province of Asia, we put out to sea. Aristarchus, a Macedonian from Thessalonica, was with us. 3 The next day, we put in at Sidon, and Julius treated Paul kindly and allowed him to go to his friends to receive their care. 4 From there we put out to sea and sailed on the sheltered side of Cyprus, because the winds were against us. 5 We crossed the open sea along the coast of Cilicia and Pamphylia and landed at Myra in Lycia. 6 There the centurion found an Alexandrian ship sailing for Italy, and he put us on board. 7 We sailed slowly for a number of days and arrived with difficulty off Cnidus. Since the wind did not permit us to go further, we sailed on the sheltered side of Crete, off Salmone. 8 With difficulty we sailed along its coast and came to a place called Fair Havens, near the city of Lasea. 9 Since so much time had passed and the voyage was now dangerous because the Fast [2] was already over, Paul advised them, 10 “Men, it looks to me as if the voyage is going to end with disaster and great loss, not only of the cargo and the ship but also of our lives.” 11 But the centurion paid more attention to the pilot and the owner of the ship than to what Paul was saying. 12 Since that harbor was unsuitable to winter in, the majority decided to put out to sea from there, hoping somehow to reach Phoenix and winter there. (Phoenix is a harbor on Crete, facing both southwest and northwest.) 13 When a gentle south wind began to blow, they thought they could carry out their plan. They raised the anchor and sailed close to the shore of Crete. The Storm 14 But before long, a hurricane-like wind, called the “northeaster,” rushed down from the island. 15 Since the ship was caught in it and could not head into the wind, we gave way to it and were driven along. 16 As we sailed on the sheltered side of a small island called Cauda, we were barely able to secure the skiff. [3] 17 After hoisting it on board, the men tied ropes around the ship to reinforce it. Then, fearing that they would run aground on the sandbars of Syrtis, they lowered the sea anchor and in this way were driven along. 18 Because we were tossed around so violently by the storm, the next day they began to throw the cargo overboard. 19 On the third day, they threw the ship's gear overboard with their own hands. 20 When neither sun nor stars appeared for many days and the violent storm kept pressing down on us, finally all hope that we would be saved was disappearing. Footnotes Acts 27:1 Luke is included. Acts 27:9 The Fast refers to the Jewish Day of Atonement (Leviticus 16) in the fall, just before the winter months, when sea travel was treacherous. Acts 27:16 A small service boat (also mentioned in verses 30 and 32) The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

Steffy Alexandrian nous parle de ces enfances volées, de ces silences imposés et de ces blessures que tant d'enfants portent encore derrière les portes closes des maisons. Derrière son parcours hors du commun, il y a l'histoire d'une petite fille qui a dû grandir trop vite, confrontée à l'inceste, aux violences sexuelles et à l'impossible poids d'une parole qu'il faut trouver le courage de libérer.Pourquoi la parole de l'enfant est-elle encore si peu considérée ? Comment se reconstruire lorsque ceux qui auraient dû protéger sont défaillants ? Comment transformer un traumatisme intime en force ? et comment faire évoluer la justice pour qu'elle place enfin la protection de l'enfant au cœur de ses décisions ? Entre résilience, justice, reconstruction, parentalité et transmission, Steffy Alexandrian livre le récit bouleversant d'une femme qui a choisi de faire de son histoire un engagement pour que la sécurité de l'enfant devienne une priorité collective. Après avoir fondé l'association Carl, elle poursuit aujourd'hui son combat pour faire évoluer la protection de l'enfance et donner une place centrale à la parole des victimes. Dans son livre Les violences qui tuent l'enfance, paru aux éditions de l'Observatoire, elle interroge notre regard sur les violences faites aux enfants, les failles de notre système et notre responsabilité collective face à ceux qui n'ont pas encore les mots pour se défendre. À découvrir dans [VOS MÉTAMORPHOSES] par Marion Duchêne.Quelques citations du podcast avec Steffy Alexandrian :"La justice, ce n'est pas que ce qui se passe dans les tribunaux, c'est aussi la vie qu'on s'accorde après.""L'enfance a des conséquences. Je crois que la première prise de conscience, c'est celle-ci.""Quand on a été victime, on n'est pas condamné à reproduire. On n'est pas condamné à être victime toute notre vie. "⚠️ Avant de commencer, une précision : l'écoute de cet épisode peut être difficile si vous-même, ou un enfant de votre entourage, avez subi ou pensez avoir subi ce type de violences. En France, vous pouvez contacter le 119, Allô Enfance en Danger, ou le 3114, le numéro national de prévention du suicide. En Belgique, le 103, Écoute-Enfants, ou le 1712 pour signaler une maltraitance. En Suisse, le 147, la ligne Conseils + aide pour les enfants et les jeunes, ou le 143, La Main Tendue.Recevez chaque semaine l'inspirante newsletter Métamorphose par Anne GhesquièreDécouvrez Objectif Métamorphose, notre programme en 12 étapes pour partir à la rencontre de soi-même.Suivez nos RS : Insta, Facebook et TikTokAbonnez-vous sur Apple Podcasts / Spotify / Deezer / Castbox / YouTubeSoutenez Métamorphose en rejoignant la Tribu MétamorphoseThèmes abordés lors du podcast avec Steffy Alexandrian :00:00Introduction02:30Inceste : pourquoi les enfants ne parlent pas08:25Comment survivre sans laisser la haine gagner17:03Devenir mère : peut-on briser un héritage de violence ?23:31 Quand la justice ne protège pas les enfants29:49Changer la justice de l'intérieur36:50Violences sexuelles : le basculement d'une société est-il possible ?41:50Les objets symboliques de Steffy AlexandrianAvant-propos et précautions à l'écoute du podcast Photo DR Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Explore Apollos, a pivotal figure of the early Church, in this compelling episode of Who's Who in the Bible. Join Fr. Juventius Andrade, C.Ss.R., as he explores the New Testament accounts of this eloquent Alexandrian preacher.This study highlights two vital themes: the significance of baptism—moving from the baptism of John to the fullness of the Holy Spirit—and the challenges of church division. Discover how the early Corinthian community grappled with factionalism and misplaced loyalties. Let this reflection inspire you to re-examine your own baptismal vocation and dedication to Christ. Don't miss this engaging series—tune in today to deepen your faith and understanding of these essential biblical characters!

“Inceste, le combat d'une vie” : nous recevons Steffy Alexandrian, juriste spécialisée en protection de l'enfance et fondatrice de l'association “Carl”, qui raconte son engagement dans un documentaire Arte de Stéphanie Pillonca.Tous les soirs du lundi au vendredi à partir de 18h57 sur France 5, Anne-Elisabeth Lemoine et toute son équipe accueillent celles et ceux qui font l'actualité du jour.

durée : 00:03:27 - Capture d'écrans - par : Eva Roque - Un documentaire remarquable de sobriété et de justesse met en lumière le combat de Steffy Alexandrian pour protéger les enfants victimes de violences sexuelles. Elle fut une de ces victimes, comme son petit frère Carl, qui s'est suicidé à l'âge de 12 ans. A voir sur Arte.tv Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

Theological Education Reimagined: Dennis Greeson and the Alexandrian InstituteWhat does it look like to recover rigorous, classical theological formation for a global, online age? In this episode, Chad sits down with Dr. Dennis Greeson, Dean of the newly launched Alexandrian Institute, to talk about a distinctive vision for training pastors, scholars, and ministry leaders — one built around deep reading, original research, and one-on-one mentorship rather than the traditional lecture-and-coursework model.Dennis and Chad discuss the Institute's British-style, fully supervised PhD (offered in partnership with Union Theological College, Belfast), what it means to read Scripture theologically and in conversation with the Great Tradition, and why the recovery of creedal, classical Christianity still matters 1,700 years after Nicaea. Along the way they explore Dennis's own work on the doctrine of creation, culture, and the legacy of Abraham Kuyper, drawn in part from his book The Way of Christ in Culture: A Vision for All of Life (co-authored with Benjamin T. Quinn).Dr. Dennis Greeson (PhD, Southeastern Baptist Theological Seminary) is Dean of the Alexandrian Institute and a program coordinator and research associate at Union Theological College, Belfast. He is a fellow in public theology at the Land Center for Cultural Engagement and lives with his wife and three children in Nashville, Tennessee.Links:

Saint Bartholomew was one of the Twelve Apostles, a Galilean; the Gospel accounts say little more about him. It is said that, after receiving the Holy Spirit at Pentecost, he traveled in the service of the Gospel to Arabia and Persia, and brought to India a translation of the Gospel according to Matthew. Eusebius writes that one hundred years later Pantaenus, an illustrious Alexandrian scholar, found this gospel when he traveled in India. By most accounts Bartholomew ended his life in Armenia, where he met his martyrdom by crucifixion. According to many, he and Nathaniel are the same person: the Gospel accounts that speak of Bartholomew do not mention Nathaniel; and St John's Gospel,which mentions Nathanael as one of the Twelve, does not mention Bartholomew. But according to the Greek Synaxarion, Bartholomew and Simon the Zealot are one and the same.   Saint Barnabas was one of the Seventy, from Cyprus, a Levite and at one time a fellow-student with St Paul under Gamaliel. After Christ's Ascension, he led the Seventy until the Apostle Paul's conversion. He is mentioned often in the Acts of the Apostles, which describes some of his travels as a companion of St Paul. By all accounts, he was the first to preach the Gospel of Christ in Rome and in Milan. His wonder-working relics were discovered on the island of Cyprus in the time of the Emperor Zeno; on this basis the Church of Cyprus was established as an independent Church, since it had an apostolic foundation.

What does it mean to practise Wicca as an initiatory tradition today, and how does the legacy of figures such as Doreen Valiente continue to shape modern Witchcraft?In this livestream, I will be joined by Rufus Harrington, a Wiccan priest and long-standing initiate of the Craft, trustee of the Doreen Valiente Foundation, psychotherapist, and teacher of magical practice. Together, we will explore the history, practice, and inner logic of Wicca beyond the stereotypes: initiation, ritual, secrecy, the Horned God, the role of the priesthood, and the relationship between magic, psychology, and transformation.Rufus brings a rare combination of lived initiatory experience, historical connection to key figures in modern Witchcraft, and professional expertise in psychotherapy. This conversation will be especially valuable for anyone interested in British Traditional Wicca, Alexandrian and Gardnerian lineages, Doreen Valiente, Enochian magic, Pagan priesthood, and the deeper question of how magical traditions survive, adapt, and remain meaningful in the present.CONTACT DETAILS: cbtclinics@btopenworld.comCONNECT & SUPPORT

Despite the mystique of allegory, many Christians disagreed with the arbitrary character of Alexandrian biblical interpretation. A different style arose and became popular in Antioch. It eventually prevailed, largely due to its most famous proponent: St. John Chrysostom. Music attribution: "Galway" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 4.0 License http://creativecommons.org/licenses/b...

Hello Adventurers! We just got back and have been recovering from attending the latest Final Fantasy XIV Fan Festival in beautiful Anaheim, California. And there we got see the first teaser trailer and all the latest announcements for the latest FFXIV expansion! It's 8.0, it's called Evercold, and sure looks to be a doozy. The development team are taking some mighty big swings with this one, and get into all the juicy details. After, of course, we dig into our experiences at FanFest! The Spoiler Food is: Rock-fisted Popoto Stew “Based on a traditional Alexandrian recipe that does not call for the addition of any oglops, despite what some may have pondered.” A hearty dish that will help you keep warm as we dig into all the chilly details that the Keynote and Dev Panel from FanFest brought to us. Yeah, there are gonna be spoilers! OSMnotes FanFest and the announcement of Evercold were both very exciting! If you want to go watch the Keynote or the Development Panel, or even the teaser trailer, we have linked to them accordingly. But now? Time Cues! 00:00:00 – We Start The Carbuncle Chronicling 00:00:45 – Intro and General Gabbing 00:01:38 – Duty Support updates 00:06:45 – Final Fantasy XIV Fan Festival in Beautiful Anaheim, California 00:26:39 – Final Fantasy XIV 8.0: Evercold Announced! 00:27:23 – Releasing in January, but WHEN in January? 00:28:36 – Teaser Trailer Talk 00:35:56 – The Icebound Realm of the Fourth 00:39:23 – Fighting Fatigue 00:45:32 – Tobias Predicts the End of Item Levels 00:49:51 – Character Action Skins 00:53:15 – Expanded Character Customization 00:55:29 – Two New Jobs: Tank and Physical Ranged DPS 00:59:34 – Reborn Mode and Evolved Mode 01:10:17 – FFXIV on Switch 2, But with a Catch 01:16:08 – EVANGELION – Ghosts of Desire 01:22:52 – Dancing Mad (Ultimate) 01:34:55 – What We Are Excited For the Most! Music is this episode features tracks such as “FINAL FANTASY XIV: Evercold Teaser Trailer” by Masayoshi Soken, “Worthy Pursuits” by Saya Yasaki, and “Sweet Dreamer's Melody” by Masayoshi Soken, arranged by Takemichi Kawakami.  We also have YouTube Channels! Both for OSMcast proper and The Carbuncle Chronicle! Please subscribe, hit the bell, and share amongst your friends.  And as always, feel free to leave us a review on Apple Podcasts! Oh, and if you still use Spotify, go ahead and get on that mobile device and throw us some five stars there too. Tell your friends! As well, just like we mentioned when we do the OSMplugs, you can also join the Discord and support us on Patreon! PS If you have ever wanted some OSMmerch, feel free to check out our TeePublic page! PPS We appreciate you.

This video addresses viewer questions about supposed errors in the King James Version and whether the KJV itself was inspired or only the original Greek and Hebrew manuscripts. The discussion covers what people mean when they claim things were added or removed from the Bible. It explores the Received Text versus Alexandrian manuscripts and differences between the KJV and modern versions like the NKJV and NLT. The conversation also touches on the role of the Holy Spirit in understanding Scripture and preservation of Gods word. A question about pictures of Christ in study Bibles and the second commandment is briefly considered. Resources like a good dictionary and specific books are suggested for deeper personal study.

Welcome to Day 2791 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – Arianism: The Heresy That Shook an Empire and Hastened Rome's Fall Wisdom-Trek Podcast Script - Day 2791 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2791 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons can be found on his website   theologyinfive.com.   Today's lesson is titled  Arianism: The Heresy That Shook an Empire and Hastened Rome's Fall. Arianism was more than a theological dispute; it became a force that rattled the foundations of the Roman Empire. Originating with the Alexandrian priest Arius (AD 250–336), the doctrine asserted that the Son, Jesus Christ, was a created being and therefore not co-eternal with the Father. This challenged the traditional Christian understanding of Jesus' divinity and ignited a controversy that tore through the Church and empire alike. By the time of Constantine in the early 4th century, Christianity had been legalized and heavily promoted, though not yet made the official religion of Rome. Constantine's patronage brought Christianity into the center of imperial life, and his calling of the Council of Nicaea in 325 demonstrated just how closely church and empire were becoming linked. Yet the settlement of Nicaea did not resolve the issue. The Arian controversy lingered, splitting bishops, congregations, and emperors. What began as a debate over the Trinity soon spiraled into a crisis that divided the empire at its core. As Arianism spread, particularly among the Germanic tribes who would later overrun the Western Empire, the theological rift turned into a political fault line. In this way, a doctrinal battle over Christ's divinity became bound up with the very fate of Rome itself. The first segment is: Why Arianism Was Declared a Heresy The Church declared Arianism a heresy at the First Council of Nicaea in AD 325. The fundamental issue revolved around the nature and divinity of Jesus Christ. While Arius believed Jesus was a creation—albeit the highest of all creations—the Church upheld that Jesus was uncreated, co-eternal, and co-equal with the Father. Scripture played a decisive role in the dispute. John 1:1 states, “In the beginning was the Word, and the Word was with God, and the Word was God.” This verse affirms the divinity of Jesus, describing Him as the Word who both existed at the beginning and was God Himself. Colossians 1:16 likewise insists on Christ's active role in creation: “For by him [Jesus] all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him.” Such passages undermine the Arian claim that Jesus Himself was a creation. The second segment is: Arianism and the Fall of Rome...

Clement of Alexandria (ca. 150–215 CE) stands as a formative intellect of the Alexandrian Christian tradition, mediating between apostolic faith and Hellenic paideia. As a teacher at the Catechetical School of Alexandria, he argued that philosophia especially Platonic ethics and Logos-theology—was a preparatory discipline granted by God to the Greeks, analogous to the Torah for Israel. In works such as Protrepticus, Paedagogus, and Stromateis, Clement articulated a vision of gnōsis not as elitist speculation but as the mature apprehension of faith, ordered by love and ascetic virtue. Christ, the Logos, is for Clement the true Teacher who heals the passions and leads the believer toward likeness to God. His synthesis laid crucial groundwork for later Alexandrian theology, especially in Origen, while preserving a rigorously ethical and ecclesial horizon. For more teachings about Patristics and early church father check our online Academy: www.twinsbiblicalacademy.com/academy 

Menas was an Athenian, a courtier of the Emperor Maximinus, and a secret Christian. Once there was an outbreak of civil unrest in Alexandria, brought about by various political factions, and by the increasing success of Christian missionaries in turning the Alexandrian people from the idols. The Emperor sent Menas to reconcile the parties and settle the dispute. On his arrival, Menas quickly resolved the political troubles and restored peace to the city; but instead of putting down Christianity as the Emperor had desired, he did everything in his power to protect the Christians and encourage the spread of the Gospel. When word of this came to the Emperor, he sent another trusted courtier, Hermogenes, to re-establish Imperial authority and to execute Menas if he would not renounce Christ. Hermogenes followed these orders scrupulously: he subjected the godly Menas to various horrid tortures in the public arena. But Menas was miraculously preserved through them all, and when he finally appeared in the arena, flanked by two shining Angels, Hermogenes repented and confessed Christ. He in turn became such a fervent advocate for the Gospel that he was soon made a Bishop (!). Finally the Emperor decided that the only solution was to come to Alexandria himself. There he had both Menas and Hermogenes cruelly tortured to death in secret, lest they perform any public miracles; but when the Emperor presented himself before the people at the arena the following day, the two Saints, miraculously preserved, appeared there also, causing the people to cry out "Christ is the only true God!" At the sight, Menas' scribe Eugraphus declared himself a Christian, leaped into the arena and publicly demanded the honor of dying with them. All three were beheaded. Their precious relics were later taken to Constantinople, where they worked many miracles.

FBC Missions Document: Why: Missions is the church's God-glorifying, Christ-centered, Spirit-empowered task of making disciples and planting churches among all the peoples of the earth. Psalm 67:1-7 God be merciful to us and bless us, And cause His face to shine upon us, Selah. 2 That Your way may be known on earth, Your salvation among all nations. 3 Let the peoples praise You, O God; Let all the peoples praise You. 4 Oh, let the nations be glad and sing for joy! For You shall judge the people righteously, And govern the nations on earth. 5 Let the peoples praise You, O God; Let all the peoples praise You. 6 Then the earth shall yield her increase; God, our own God, shall bless us. 7 God shall bless us, And all the ends of the earth shall fear Him. Revelation 5:9 9 And they sang a new song, saying: “You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood Out of every tribe and tongue and people and nation, 10 And have made us kings and priests to our God; And we shall reign on the earth.” 11 Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, 12 saying with a loud voice: “Worthy is the Lamb who was slain To receive power and riches and wisdom, And strength and honor and glory and blessing!” John Piper: Missions is not the ultimate goal of the church. Worship is. Missions exists because worship doesn't. Worship is ultimate, not missions, because God is ultimate, not man. When this age is over and the countless millions of the redeemed fall on their faces before the throne of God, missions will be no more. It is a temporary necessity. But worship abides forever. Worship, therefore, is the fuel and goal of missions. It's the goal of missions because in missions we simply aim to bring the nations into the white hot enjoyment of God's glory. How: Missions at FBC is accomplished through sharing the gospel, supporting disciple-making, supplicating in prayer, supplying needs, and sending commissioned pastors and missionaries. Sharing the gospel. 2 Cor. 5:19-21 19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. 20 Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God. 21 For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him. Mt. 28:18-20 18 And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth. 19 Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.” Amen. Supporting Disciple-Making. Acts 15:36 36 And after some days Paul said to Barnabas, “Let us return and visit the brothers in every city where we proclaimed the word of the Lord, and see how they are.” Acts 14:21-22 21 When they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, 22 strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God I Thes. 3:1-10 Therefore when we could bear it no longer, we were willing to be left behind at Athens alone, 2 and we sent Timothy, our brother and God's coworker in the gospel of Christ, to establish and exhort you in your faith,… 5 For this reason, when I could bear it no longer, I sent to learn about your faith, for fear that somehow the tempter had tempted you and our labor would be in vain. 6 But now that Timothy has come to us from you, and has brought us the good news of your faith and love and reported that you always remember us kindly and long to see us, as we long to see you— 7 for this reason, brothers, in all our distress and affliction we have been comforted about you through your faith. 8 For now we live, if you are standing fast in the Lord. 9 For what thanksgiving can we return to God for you, for all the joy that we feel for your sake before our God, 10 as we pray most earnestly night and day that we may see you face to face and supply what is lacking in your faith? Acts 28:11-15 11 After three months we sailed in an Alexandrian ship whose figurehead was the Twin Brothers, which had wintered at the island. 12 And landing at Syracuse, we stayed three days. 13 From there we circled round and reached Rhegium. And after one day the south wind blew; and the next day we came to Puteoli, 14 where we found brethren, and were invited to stay with them seven days. And so we went toward Rome. 15 And from there, when the brethren heard about us, they came to meet us as far as Appii Forum and Three Inns. When Paul saw them, he thanked God and took courage. 2 Tim. 1:15-18 15 This you know, that all those in Asia have turned away from me, among whom are Phygellus and Hermogenes. 16 The Lord grant mercy to the household of Onesiphorus, for he often refreshed me, and was not ashamed of my chain; 17 but when he arrived in Rome, he sought me out very zealously and found me. 18 The Lord grant to him that he may find mercy from the Lord in that Day—and you know very well how many ways he ministered to me at Ephesus. Supplicating in Prayer. Luke 11:2 2 So He said to them, “When you pray, say: Our Father in heaven, Hallowed be Your name. Your kingdom come. Your will be done on earth as it is in heaven. Eph. 6:18-20 18 praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints, 19 and also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, 20 for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak. Supplying Resources. 2 Cor. 9:5-10 10 He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness. 11 You will be enriched in every way to be generous in every way, which through us will produce thanksgiving to God. 12 For the ministry of this service is not only supplying the needs of the saints but is also overflowing in many thanksgivings to God. 13 By their approval of this service, they will glorify God because of your submission that comes from your confession of the gospel of Christ, and the generosity of your contribution for them and for all others, 14 while they long for you and pray for you, because of the surpassing grace of God upon you. 3 John v. 5 5 Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, 6 who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. 7 For they have gone out for the sake of the name, accepting nothing from the Gentiles. 8 Therefore we ought to support people like these, that we may be fellow workers for the truth. Phil. 4:14 14 Yet it was kind of you to share my trouble. 15 And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. 16 Even in Thessalonica you sent me help for my needs once and again. 17 Not that I seek the gift, but I seek the fruit that increases to your credit. 18 I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. 19 And my God will supply every need of yours according to his riches in glory in Christ Jesus. 20 To our God and Father be glory forever and ever. Amen. Sending Commissioned Pastors and Missionaries. Rom. 15: 19-21 so that from Jerusalem and all the way around to Illyricum I have fulfilled the ministry of the gospel of Christ; 20 and thus I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else's foundation, 21 but as it is written, “Those who have never been told of him will see, and those who have never heard will understand.” Acts 13:1-3 Now in the church that was at Antioch there were certain prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul. 2 As they ministered to the Lord and fasted, the Holy Spirit said, “Now separate to Me Barnabas and Saul for the work to which I have called them.” 3 Then, having fasted and prayed, and laid hands on them, they sent them away.

Can an open table completely change the way you run RPGs? The Jaunty Mantis crew dives into The Alexandrian's Open Table Manifesto to explore how it reshapes campaigns, players, and prep. In this episode of the Jaunty Mantis podcast, Jesse, Matty, and Chris unite to explore The Open Table Manifesto from thealexandrian.net , and how it can revolutionize the way we run tabletop RPGs. From rotating player pools to emergent sandbox storytelling, the gang talks character creation challenges, scheduling nightmares, mega-dungeons, Shadowrun woes, and how to design sessions that end cleanly—even if you're lost in the dungeon. They share personal experiences, critiques of modern systems, GM philosophies, and ways to build an inclusive, dynamic gaming community using open tables. Plus: meatball demons, mech-back combat, vampire morality, surprise frogs, and accidental softball dating lessons. Read The Open Table Manifesto here: https://thealexandrian.net/wordpress/38643/roleplaying-games/open-table-manifestoMusic by Karl Casey @ White Bat Audio

"Whiter than cottage cheese", "bright as an unripe grape"? This is some world class woo-pitching, and Polyphemus the one-eyed wonder has high hopes that such romantic language will win fair Galatea, sea nymph extraordinaire, to his hirsute side. He may not be much to look at, monobrow and all, but the Cyclops boasts that he comes with many benefits: great musical skill, a cheez whiz packed man cave, and 1000 head of cattle. As Theocritus the famous Syracusan poet tells the tale, should we take it as farce? Or, is the song a serious philosophical inquiry into the healing nature of poetry? Join the guys this week as they take a close look at Idyll XI, an awkward, adolescent love song that the Alexandrian poet composes for that shaggy Cyclops as a backstory, before he encountered Odysseus. The insights of Brooks Otis, Erling Holtsmark, Robert Schmiel, and yes, Dronebrella, set the stage. So, cue your mixtape with Air Supply or Survivor, pray for gills, and don't miss this one!

The world that Alexander remade in his lifetime was transformed once more by his death in 323 BCE. In Age of Conquests: The Greek World from Alexander to Hadrian(Harvard University Press, 2018), Angelos Chaniotis, Professor of Ancient History and Classics at the Institute for Advanced Study in Princeton, examines how his successors reorganized Persian lands to create a new empire stretching from the eastern Mediterranean as far as present-day Afghanistan, while in Greece and Macedonia a fragile balance of power repeatedly dissolved into war. Then, from the late third century BCE to the end of the first, Rome's military and diplomatic might successively dismantled these post-Alexandrian political structures, one by one. During the Hellenistic period (c. 323–30 BCE), small polities struggled to retain the illusion of their identity and independence, in the face of violent antagonism among large states. With time, trade growth resumed and centers of intellectual and artistic achievement sprang up across a vast network, from Italy to Afghanistan and Russia to Ethiopia. But the death of Cleopatra in 30 BCE brought this Hellenistic moment to a close—or so the story goes. In Angelos Chaniotis's view, however, the Hellenistic world continued to Hadrian's death in 138 CE. Not only did Hellenistic social structures survive the coming of Rome, Chaniotis shows, but social, economic, and cultural trends that were set in motion between the deaths of Alexander and Cleopatra intensified during this extended period. Age of Conquests provides a compelling narrative of the main events that shaped ancient civilization during five crucial centuries. Ryan Tripp (Ph.D., History) is currently an adjunct in History at Los Medanos Community College and Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Missionary Evangelist Robert Breaker talks about the Alexandrian Cult and how new versions of the Bible have many problems, errors, omissions, additions, and mistakes.

The world that Alexander remade in his lifetime was transformed once more by his death in 323 BCE. In Age of Conquests: The Greek World from Alexander to Hadrian(Harvard University Press, 2018), Angelos Chaniotis, Professor of Ancient History and Classics at the Institute for Advanced Study in Princeton, examines how his successors reorganized Persian lands to create a new empire stretching from the eastern Mediterranean as far as present-day Afghanistan, while in Greece and Macedonia a fragile balance of power repeatedly dissolved into war. Then, from the late third century BCE to the end of the first, Rome's military and diplomatic might successively dismantled these post-Alexandrian political structures, one by one. During the Hellenistic period (c. 323–30 BCE), small polities struggled to retain the illusion of their identity and independence, in the face of violent antagonism among large states. With time, trade growth resumed and centers of intellectual and artistic achievement sprang up across a vast network, from Italy to Afghanistan and Russia to Ethiopia. But the death of Cleopatra in 30 BCE brought this Hellenistic moment to a close—or so the story goes. In Angelos Chaniotis's view, however, the Hellenistic world continued to Hadrian's death in 138 CE. Not only did Hellenistic social structures survive the coming of Rome, Chaniotis shows, but social, economic, and cultural trends that were set in motion between the deaths of Alexander and Cleopatra intensified during this extended period. Age of Conquests provides a compelling narrative of the main events that shaped ancient civilization during five crucial centuries. Ryan Tripp (Ph.D., History) is currently an adjunct in History at Los Medanos Community College and Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/military-history

The world that Alexander remade in his lifetime was transformed once more by his death in 323 BCE. In Age of Conquests: The Greek World from Alexander to Hadrian(Harvard University Press, 2018), Angelos Chaniotis, Professor of Ancient History and Classics at the Institute for Advanced Study in Princeton, examines how his successors reorganized Persian lands to create a new empire stretching from the eastern Mediterranean as far as present-day Afghanistan, while in Greece and Macedonia a fragile balance of power repeatedly dissolved into war. Then, from the late third century BCE to the end of the first, Rome's military and diplomatic might successively dismantled these post-Alexandrian political structures, one by one. During the Hellenistic period (c. 323–30 BCE), small polities struggled to retain the illusion of their identity and independence, in the face of violent antagonism among large states. With time, trade growth resumed and centers of intellectual and artistic achievement sprang up across a vast network, from Italy to Afghanistan and Russia to Ethiopia. But the death of Cleopatra in 30 BCE brought this Hellenistic moment to a close—or so the story goes. In Angelos Chaniotis's view, however, the Hellenistic world continued to Hadrian's death in 138 CE. Not only did Hellenistic social structures survive the coming of Rome, Chaniotis shows, but social, economic, and cultural trends that were set in motion between the deaths of Alexander and Cleopatra intensified during this extended period. Age of Conquests provides a compelling narrative of the main events that shaped ancient civilization during five crucial centuries. Ryan Tripp (Ph.D., History) is currently an adjunct in History at Los Medanos Community College and Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The world that Alexander remade in his lifetime was transformed once more by his death in 323 BCE. In Age of Conquests: The Greek World from Alexander to Hadrian(Harvard University Press, 2018), Angelos Chaniotis, Professor of Ancient History and Classics at the Institute for Advanced Study in Princeton, examines how his successors reorganized Persian lands to create a new empire stretching from the eastern Mediterranean as far as present-day Afghanistan, while in Greece and Macedonia a fragile balance of power repeatedly dissolved into war. Then, from the late third century BCE to the end of the first, Rome's military and diplomatic might successively dismantled these post-Alexandrian political structures, one by one. During the Hellenistic period (c. 323–30 BCE), small polities struggled to retain the illusion of their identity and independence, in the face of violent antagonism among large states. With time, trade growth resumed and centers of intellectual and artistic achievement sprang up across a vast network, from Italy to Afghanistan and Russia to Ethiopia. But the death of Cleopatra in 30 BCE brought this Hellenistic moment to a close—or so the story goes. In Angelos Chaniotis's view, however, the Hellenistic world continued to Hadrian's death in 138 CE. Not only did Hellenistic social structures survive the coming of Rome, Chaniotis shows, but social, economic, and cultural trends that were set in motion between the deaths of Alexander and Cleopatra intensified during this extended period. Age of Conquests provides a compelling narrative of the main events that shaped ancient civilization during five crucial centuries. Ryan Tripp (Ph.D., History) is currently an adjunct in History at Los Medanos Community College and Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/world-affairs

The world that Alexander remade in his lifetime was transformed once more by his death in 323 BCE. In Age of Conquests: The Greek World from Alexander to Hadrian(Harvard University Press, 2018), Angelos Chaniotis, Professor of Ancient History and Classics at the Institute for Advanced Study in Princeton, examines how his successors reorganized Persian lands to create a new empire stretching from the eastern Mediterranean as far as present-day Afghanistan, while in Greece and Macedonia a fragile balance of power repeatedly dissolved into war. Then, from the late third century BCE to the end of the first, Rome's military and diplomatic might successively dismantled these post-Alexandrian political structures, one by one. During the Hellenistic period (c. 323–30 BCE), small polities struggled to retain the illusion of their identity and independence, in the face of violent antagonism among large states. With time, trade growth resumed and centers of intellectual and artistic achievement sprang up across a vast network, from Italy to Afghanistan and Russia to Ethiopia. But the death of Cleopatra in 30 BCE brought this Hellenistic moment to a close—or so the story goes. In Angelos Chaniotis's view, however, the Hellenistic world continued to Hadrian's death in 138 CE. Not only did Hellenistic social structures survive the coming of Rome, Chaniotis shows, but social, economic, and cultural trends that were set in motion between the deaths of Alexander and Cleopatra intensified during this extended period. Age of Conquests provides a compelling narrative of the main events that shaped ancient civilization during five crucial centuries. Ryan Tripp (Ph.D., History) is currently an adjunct in History at Los Medanos Community College and Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices

11 After three months we put out to sea in a ship that had wintered in the island—it was an Alexandrian ship with the figurehead of the twin gods Castor and Pollux. 12 We put in at Syracuse and stayed there three days. 13 From there we set sail and arrived at Rhegium. The next day the south wind came up, and on the following day we reached Puteoli. 14 There we found some brothers and sisters who invited us to spend a week with them. And so we came to Rome. 15 The brothers and sisters there had heard that we were coming, and they traveled as far as the Forum of Appius and the Three Taverns to meet us. At the sight of these people Paul thanked God and was encouraged. 16 When we got to Rome, Paul was allowed to live by himself, with a soldier to guard him.

In this interview, Daniel M. Karim talks to Aleks Jakulin, founder of Data.Flowers, internet pioneer, and thought leader on AI, society, and the future of humanity. Free Stuff: Free Courses: https://www.danielkarim.com/freestuff Books Tips: https://www.danielkarim.com/great-books Newsletter: https://www.danielkarim.com/newsletter Podcast: https://www.danielkarim.com/podcast Deal Diary for CEO´s: https://www.danielkarim.com/deal-diary Future Blueprint Template: https://www.danielkarim.com/authoring/the-future-blueprint Stoic Leadership Secrets: www.danielkarim.com/authoring/home-therapist-the-anti-anxiety-program. SPONSORS: To support this podcast, check out our sponsors & get discounts: https://www.Neovpn.online - Best VPN in the world for founders & revolutionaries. Contact Daniel Email: comms@alexandrian.ai Connect with Guest: Aleks Jakulin Linkedin: https://www.linkedin.com/in/jakulin/

Esoteric Crossroads: Scholars Meet Practitioners is a new collaborative video series, launched in 2025, co-produced by Rejected Religion and RENSEP. Hosted by Stephanie Shea, each session brings together scholars and practitioners for thoughtful dialogue on esoteric traditions. This audio is an edited version of the live (video) session on Initiatory Wicca that took place in March 2025. If you are interested to learn more and join the upcoming discussions, please visit www.rensep.org or my Patreon page: www.patreon.com/RejectedReligion. Judith Noble is Professor of Film and the Occult at Arts University Plymouth (UK). She began her career as an artist filmmaker, exhibiting work internationally and worked for over twenty years as a production executive in the film industry, working with directors including Peter Greenaway and Amma Asante. Her current research centers on artists' moving image, Surrealism, the occult and work by women artists, and she has published on filmmakers including Maya Deren, Derek Jarman and Kenneth Anger. Her most recent publications include: The Dance of Moon and Sun – Ithell Colquhoun, British Women and Surrealism (editor, 2023, Fulgur) and ‘A Convocation of Theurgists – Kenneth Anger's Inauguration of the Pleasure Dome and West Coast Occulture' in Sci-Fi, Magick, Queer LA – Sexual Science and the Imagination (eds Lexi Bard Johnson and Kelly Filreis, One Archive/USC, 2024), and a chapter on the work of Penny Slinger in Animation and International Surrealism (ed Abigail Susik, Bloomsbury, 2925). She is a board member of RENSEP (the Research Network for Esoteric Practices, and a founder member of the Black Mirror Research network and the artists' collective the Inner Space Exploration Unit. She continues to practice as an artist, making artist's books and text+image works, and filmmaker; her most recent film is Fire Spells (2022), a collaboration with director Tom Chick. Her recent work can be found at www.iseu.space. Her film work is distributed by Cinenova. Rufus Harrington is an initiate of Both the Alexandrian and Gardnerian traditions of Wiccan practice. He has more than Forty years of experience initiating and training Wiccan initiates in many parts of the world. He is a Trustee of the Doreen Valiente Foundation (DVF), which protects and preserves many of the original Books of Shadows belonging to Gerald Gardner and Doreen Valiente. Working as a Director of Clinical Studies at the University of Cumbria He trained over 500 cognitive behavioural psychotherapists to work in the NHS. He has worked extensively in the field of mental health, working as a Clinical Director for the Priory Group of Hospitals, For BAE systems and the Police. He has developed specialist resilience training programs that have won national recognition and awards. Rufus is an initiate of the Bricket Wood Coven founded by Gerald Gardner. His initiatory lineage weaves together many of the most influential lines of initiation in British Wiccan tradition. He has lived through and been part of the evolution of Initiatory Wiccan practice in the UK.Music and Audio Production: Stephanie Shea This series is presented by Research Network for the Study of Esoteric Practices - www.rensep.org and Rejected Religion.

A few months ago I published the first of a series of episodes honoring “Over the Top Sopranos,” which presented French repertoire performed by a batch of supremely distressed divas. And today is a follow-up, again featuring “sopranos en détresse” in which I spread the net even wider, featuring every type of soprano from perky coloratura to hefty dramatic and everything in between. The characters represented range from reformed Alexandrian courtesans to vampiric Hungarian murderers. And the chronological spread is wide, too: we sample a wide variety of singers from Félia Litvinne, recorded in 1902, to Anna Caterina Antonacci, recorded in 2009. In between we hear, among others, Germaine Féraldy, Beverly Sills, Emma Calvé, Lucia Popp, Christiane Eda-Pierre (pictured), Patricia Brooks, Germaine Martinelli, Jacqueline Brumaire, Carol Vaness, Nelly Miricioiu, and Janine Micheau. Works range from the familiar (Mignon by Thomas, Manon by Massenet, and Faust by Gounod) to the obscure (Ivan IV by Bizet, Salammbô by Ernest Reyer, Erzsébet by Charles Chaynes, and Virginie by Alfred Bruneau). Attachez vos ceintures; ce sera encore une soirée extravagante! Countermelody is a podcast devoted to the glory and the power of the human voice raised in song. Singer and vocal aficionado Daniel Gundlach explores great singers of the past and present focusing in particular on those who are less well-remembered today than they should be. Daniel's lifetime in music as a professional countertenor, pianist, vocal coach, voice teacher, and author yields an exciting array of anecdotes, impressions, and “inside stories.” At Countermelody's core is the celebration of great singers of all stripes, their instruments, and the connection they make to the words they sing. By clicking on the following link (https://linktr.ee/CountermelodyPodcast) you can find the dedicated Countermelody website which contains additional content including artist photos and episode setlists. The link will also take you to Countermelody's Patreon page, where you can pledge your monthly or yearly support at whatever level you can afford.  

1) Both 1 Timothy 4:14 and 2 Timothy 1:6 seem to indicate that the laying on of hands transfers some kind of power or gift. Is that true?2) Who created the universe--God the Father or Jesus Christ?3) Why was the stump sealed with iron and brass bands in Daniel 4:15?4) What are the scriptural references for degrees of reward for Christians?5) Are those raised from the dead in the scriptures resurrections or resuscitations?6) Which manuscript family is more accurate--the Alexandrian or the Byzantine?

Send us a textGod's predestinating love stands at the center of our salvation, yet many believers struggle to reconcile this truth with human responsibility. This profound conversation delves into the biblical foundations of election, eternal punishment, and the consistency of God's sovereign purposes across both salvation and judgment.Drawing from 1 Timothy 5:21, we explore how election extends beyond humanity to the angelic realm, revealing God's consistent pattern of sovereign choice throughout creation. This theological journey takes us through church history, where we trace modern universalist teachings back to their ancient roots in the Alexandrian school, particularly to Origen and Clement of Alexandria. Their errors, formally condemned by the Second Council of Constantinople in 553 AD, continue to resurface today, demonstrating how heresies never truly disappear but merely transform across generations.The most compelling argument against universalism emerges when we consider the logical consistency of Christian doctrine: if hell isn't truly eternal—as universalists claim—then what assurance do believers have that salvation is eternal? These paired truths stand or fall together. Scripture consistently uses the same language of "everlasting" to describe both salvation and condemnation, forming an unbreakable theological link.Through the beautiful metaphor of the potter and clay from Jeremiah 18, we're reminded that salvation belongs entirely to God. We were all marred vessels whom the Master Potter reformed according to His sovereign will. This truth doesn't diminish human responsibility but places it within its proper context: we respond to God because He first moved in us.God's people must be thinking people—not just knowing what we believe, but understanding why we believe it. Join this conversation that will challenge you to embrace the full scope of God's eternal purposes and the magnificent beauty of His unmerited grace that transforms vessels of wrath into vessels of mercy.Support the show

The battle of Cynoscephalae represents a key moment in the history of the Greco-Roman world. In this one battle the Macedonian hold over mainland Greece was broken, with the Roman Republic rising in its place as the pre-eminent power in the Greek East. At Cynoscephalae, the proud Macedonian kingdom of Antigonid monarch Philip V was humbled, its army shattered. Yet the battle, and campaign leading up to it, was hard fought and protracted. Philip V had defied Rome and its allies in the First Macedonian War and was poised to do so again, with the pike phalanx continuing to be a daunting opponent for the Roman legionaries.See omnystudio.com/listener for privacy information.

Saint Bartholomew was one of the Twelve Apostles, a Galilean; the Gospel accounts say little more about him. It is said that, after receiving the Holy Spirit at Pentecost, he traveled in the service of the Gospel to Arabia and Persia, and brought to India a translation of the Gospel according to Matthew. Eusebius writes that one hundred years later Pantaenus, an illustrious Alexandrian scholar, found this gospel when he traveled in India. By most accounts Bartholomew ended his life in Armenia, where he met his martyrdom by crucifixion. According to many, he and Nathaniel are the same person: the Gospel accounts that speak of Bartholomew do not mention Nathaniel; and St John's Gospel,which mentions Nathanael as one of the Twelve, does not mention Bartholomew. But according to the Greek Synaxarion, Bartholomew and Simon the Zealot are one and the same.   Saint Barnabas was one of the Seventy, from Cyprus, a Levite and at one time a fellow-student with St Paul under Gamaliel. After Christ's Ascension, he led the Seventy until the Apostle Paul's conversion. He is mentioned often in the Acts of the Apostles, which describes some of his travels as a companion of St Paul. By all accounts, he was the first to preach the Gospel of Christ in Rome and in Milan. His wonder-working relics were discovered on the island of Cyprus in the time of the Emperor Zeno; on this basis the Church of Cyprus was established as an independent Church, since it had an apostolic foundation.

Saint Bartholomew was one of the Twelve Apostles, a Galilean; the Gospel accounts say little more about him. It is said that, after receiving the Holy Spirit at Pentecost, he traveled in the service of the Gospel to Arabia and Persia, and brought to India a translation of the Gospel according to Matthew. Eusebius writes that one hundred years later Pantaenus, an illustrious Alexandrian scholar, found this gospel when he traveled in India. By most accounts Bartholomew ended his life in Armenia, where he met his martyrdom by crucifixion. According to many, he and Nathaniel are the same person: the Gospel accounts that speak of Bartholomew do not mention Nathaniel; and St John's Gospel,which mentions Nathanael as one of the Twelve, does not mention Bartholomew. But according to the Greek Synaxarion, Bartholomew and Simon the Zealot are one and the same.   Saint Barnabas was one of the Seventy, from Cyprus, a Levite and at one time a fellow-student with St Paul under Gamaliel. After Christ's Ascension, he led the Seventy until the Apostle Paul's conversion. He is mentioned often in the Acts of the Apostles, which describes some of his travels as a companion of St Paul. By all accounts, he was the first to preach the Gospel of Christ in Rome and in Milan. His wonder-working relics were discovered on the island of Cyprus in the time of the Emperor Zeno; on this basis the Church of Cyprus was established as an independent Church, since it had an apostolic foundation.

Brent Billings, Elle Grover Fricks, and Josh Bossé close out this series by taking a gander at the Lord's Prayer.BEMA 97: Done in SecretBEMA 332: Andrew DeCort — Flourishing on the Edge of FaithTextus Receptus — WikipediaCodex Sinaiticus — WikipediaCodex Vaticanus — WikipediaAlexandrian Text-Type — WikipediaByzantine Text-Type — Wikipedia“Ancient Amulets with Incipits” — Biblical Archaeology Society“The Lord's Prayer” (Live from Jerusalem in 2001) — Charlotte Church, YouTubeBEMA 325: Sanctuary — Waking Up in the Mishkan

Situated opposite Galilee, the “earth” of the Gerasenes marks the site of God's first tactical strike against Greco-Roman assimilation in Luke.The Greco-Roman rulers who possess and enslave the land impose violence and havoc, sowing death where God's many flocks were meant to roam freely, without interference.Like the abusers in Jerusalem, the occupying forces in Decapolis do not want to live and let live. They seek to assimilate, to convert, to impose, to kill—to force others to become like them, “twice as much the sons of Hell as themselves.”Sure, they may be interested in learning something from those they conquer, but ultimately, everything must be “melted down” and absorbed into something of their own making. It's called a “god complex:”“…the logic of American liberalism is a barely warmed-over Hellenism. The world-embracing, universe-striding Hellenic ideology under Alexander was an assimilationist one. In the Alexandrian ideology, it doesn't matter what tribe your parents are from, what your lineage is, or in what area of the world you were born. If you speak Greek, eat like a Greek, dress like a Greek, walk like a Greek, shit like a Greek, think like a Greek—then you're a Greek. It's exceptionally difficult for an American to consider this ideology and not think of the ‘melting pot'”(Matthew Franklin Cooper, And the Lamb Will Conquer)They do not submit to God, who made the heavens and the earth. They do not accept what was made, as it has been made, by his making. His name alone be praised!Unlike every other revolution in human history, the socio-political rebellion of the biblical tradition—be ye not deceived, O man, it is indeed a political rebellion, though it is not about starting something new, it is a reversion—to accept the Bible is to revert to God as your King, your religion, your tribe, your city, and your homeland.To return to his land is to return not to what we build, create, perceive, synthesize, or formulate through our ideolocial or theological assimilations, but to what God himself provided in the beginning: an open field where all living creatures coexist in his care.This week, I discuss Luke 8:27.Show Notesδαιμόνιον (daimonion) / ש–י–ד (shin–yod–dalet) / ث–د–ي (thā–dāl–yāʼ)Demon, other deity, or god. From the root שדד (shadad), which means “to deal violently, despoil, or devastate.” Klein notes that the Arabic ثَدْي (thady), “breast,” reinforces his observation that שֹׁד (shōd) and שַׁד (shad) are two forms of the same biblical root meaning “breast.” In consideration of this link, and the fact that the original text is unpointed, it is difficult to ignore the consonantal link between chaos, havoc, militarism, and the function “demon,” vis-à-vis the field, and violence against the land, since the land is inherently matriarchal:שָׂדָאוּת (sadā'ut) is a feminine noun meaning “military fieldcraft,” derived from שָׂדֶה (sadeh), meaning “field.”Note that שֵׁדָה (shedah), female demon, and שָׂדֶה (sadeh), field or open land, are indistinguishable in the unpointed text.This intersection is intentional. Consider a related sub-function associated with δαιμόνιον in Luke:שׁדד (shin-dalet-dalet) and שׂדד (sin-dalet-dalet)שׁדד (shadad) to devastate, despoil, or destroy, referring to violence or judgment.שׂדד (sadad) to plow or harrow, referring to agricultural activity.In Semitic languages, the function “demon” likely originates from the Akkadian term šēdu, a protective spirit often depicted in Mesopotamian art as a bull-like colossus or a human-bull hybrid, for example, the bull effigy of Wall Street. The question is not what the demon šēdu protects, but whose interests it serves. Does it protect life in God's field or wreak havoc on behalf of its human sponsors? Does it plow and harrow, or does it despoil?Demonic Evil“For [a] root of all evils is the love of money—which some, desiring, wandered away from the faith,and pierced themselves through with many griefs.”(1 Timothy 6:10)As it is written:“ῥίζα γὰρ πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία”“the love of money is [a] root of all evils”“πάντων τῶν κακῶν” unambiguously indicates “of all evils,” not “all kinds,” underscoring Paul's deliberate rhetorical force in presenting the love of money not as a moral weakness but as a seed giving rise to every form of evil in God's field.ἱμάτιον (himation) / ב-ג-ד (bet–gimel–dalet) / ب-ج-د (bāʼ–jīm–dāl)Outer garment; cloak.A scarce word in Classical Arabic, بَجَدَ (bajada), means “to strive or exert,” technically different than بِجَاد (bijād) — the pre-Islamic Bedouin term for a striped cloak or blanket, which Klein links to ב-ג-ד.Instead of بَجَدَ (bajada), Arabic typically employs roots like ج-ه-د (jīm–hāʾ–dāl) — جَاهَدَ (jāhada) — the basis of جِهَاد (jihād), to express striving or struggle, especially in a religious context. Related roots such as ج-د-د (jīm–dāl–dāl) — جَدَّ (jadda) “to be serious” — and ج-دّ (jīm–dāl–dāl) — جِدّ (jidd) “seriousness” — reinforce the idea of earnest effort and commitment that underlies the concept of jihād.The بِجَاد (bijād)—a coarse, often red or striped woolen cloak worn by Bedouins—symbolizes striving through its association with the harsh realities of shepherd life in God's open field, demanding simplicity, endurance, and honor, in contrast with the soft garments of city dwellers. The reference to soft garments is not incidental. In Luke 7:25, Jesus mocks those dressed in “soft clothing” who “live in luxury” in the royal houses. As such, John the Baptist is “more than a prophet.” Clothed in the rough and unpleasant garment of a shepherd, he survives under God's rule in the open field with an honor imperceptible in the eyes of city dwellers.It is “the smell of a field” that Luke 8:27 makes terminologically functional here, recalling the transfer of Isaac's blessing to his younger son. Now Luke turns the tables. As Esau was denied his birthright in favor of Jacob, so now Jacob is denied the same in favor of the demon-possessed Gerasene:Then his father Isaac said to him, “Please come close and kiss me, my son.”So he came close and kissed him; and when he smelled the smell of his garments (בְּגָדָ֖י begāday), he blessed him and said,“See, the smell of my sonIs like the smell of a field which the Lord has blessed;Now may God give you of the dew of heaven,And of the fatness of the earth,And an abundance of grain and new wine;May peoples serve you,And nations bow down to you;Be master of your brothers,And may your mother's sons bow down to you.Cursed be those who curse you,And blessed be those who bless you.”(Genesis 27:26–29)οἰκία (oikia

Adam's riding solo on this one, and he's pulling a bundle of helpful tricks and tips out of his Storyteller's saddlebag—especially for folks just starting out running Mage games. If you're a veteran, you might hear some familiar ground, but if you're new to the Storyteller's seat, this one's a gold mine.Show Notes

Scripture Reading: Acts 28:1–22 28 After we had safely reached shore, we learned that the island was called Malta. 2 The local inhabitants showed us extraordinary kindness, for they built a fire and welcomed us all because it had started to rain and was cold. 3 When Paul had gathered a bundle of brushwood and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand. 4 When the local people saw the creature hanging from Paul's hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself has not allowed him to live!” 5 However, Paul shook the creature off into the fire and suffered no harm. 6 But they were expecting that he was going to swell up or suddenly drop dead. So after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and said he was a god. 7 Now in the region around that place were fields belonging to the chief official of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. 8 The father of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him and after praying, placed his hands on him and healed him. 9 After this had happened, many of the people on the island who were sick also came and were healed. 10 They also bestowed many honors, and when we were preparing to sail, they gave us all the supplies we needed. 11 After three months we put out to sea in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” as its figurehead. 12 We put in at Syracuse and stayed there three days. 13 From there we cast off and arrived at Rhegium, and after one day a south wind sprang up and on the second day we came to Puteoli. 14 There we found some brothers and were invited to stay with them seven days. And in this way we came to Rome. 15 The brothers from there, when they heard about us, came as far as the Forum of Appius and Three Taverns to meet us. When he saw them, Paul thanked God and took courage. 16 When we entered Rome, Paul was allowed to live by himself, with the soldier who was guarding him. 17 After three days Paul called the local Jewish leaders together. When they had assembled, he said to them, “Brothers, although I had done nothing against our people or the customs of our ancestors, from Jerusalem I was handed over as a prisoner to the Romans. 18 When they had heard my case, they wanted to release me, because there was no basis for a death sentence against me.19 But when the Jews objected, I was forced to appeal to Caesar—not that I had some charge to bring against my own people. 20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” 21 They replied, “We have received no letters from Judea about you, nor have any of the brothers come from there and reported or said anything bad about you. 22 But we would like to hear from you what you think, for regarding this sect we know that people everywhere speak against it.” OutlinePaul's Adventures in MaltaBrief introduction: Paul is vindicated at sea and on landPaul is shipwrecked in MaltaThe shipwrecked voyagers are welcomed by the barbariansPaul is bitten by a snake!Publius hosts (some) of the voyagersThe father of Publius and many others are healedTo Rome!Three months in Malta, then back to sailing to ItalyPaul is welcome in PuteoliPuteoli to Rome, the last stretch!Brothers come to meet PaulPaul in RomeIntroduction to the end of the bookRome, the eternal cityPaul is permitted to stay in his rented apartmentTo the Jew firstThe schism between Jews and Christians in RomePaul's reassures Jewish leaders: he doesn't mean troubleThe Jewish leaders have heard nothing negative of Paul

Send us a textSeries: Mystical TheologyEpisode 39: Alexandria and Antioch: Christological Tendencies, Intro Pt 3, Dr. C. VeniaminIn Episode 39 of our Mystical Theology, the tendencies to be found in Alexandrian and Antiochian Christology are discussed as a prelude to our overview of the Christology of Cyril of Alexandria (d. 444). See also the themes in the Timestamps below.Q&As available in The Professor's BlogRecommended background reading: Christopher Veniamin, ed., Saint Gregory Palamas: The Homilies (Dalton PA: 2022); The Orthodox Understanding of Salvation: "Theosis" in Scripture and Tradition (2016); The Transfiguration of Christ in Greek Patristic Literature (2022); and Metropolitan Hierotheos Vlachos, Empirical Dogmatics of the Orthodox Catholic Church: According to the Spoken Teaching of Father John Romanides, Vol. 1 (2012), Vol. 2 (repr. ed. 2020).Further bibliography may be found in our "Scholar's Corner" webpage.Join the Mount Thabor Academy Podcasts and help us to bring podcasts on Orthodox theology and the spiritual life to the wider community. Support the showDr. Christopher Veniamin Join The Mount Thabor Academyhttps://www.buzzsprout.com/2232462/support THE MOUNT THABOR ACADEMY (YouTube) THE MOUNT THABOR ACADEMY (Patreon) Print Books by MOUNT THABOR PUBLISHING eBooks Amazon Google Apple KoboB&NFurther Info & Bibliography The Professor's BlogFurther bibliography may be found in our Scholar's CornerContact us: info@mountthabor.com...

A @Christadelphians Video: A @Christadelphians Video: Description: Five short talks introduce the reader to the careful translation of the Bible into English from manuscripts in the original languages. Modern and earlier English Bible versions are briefly reviewed in terms of their availability in printed and electronic formats. The reader is reminded that the Bible message is more important than the means of its production. SummaryThis presentation provides an overview of the history of the Bible, focusing on the Revised Version and its successors up to the present day, including various modern media formats.Highlights

Menas was an Athenian, a courtier of the Emperor Maximinus, and a secret Christian. Once there was an outbreak of civil unrest in Alexandria, brought about by various political factions, and by the increasing success of Christian missionaries in turning the Alexandrian people from the idols. The Emperor sent Menas to reconcile the parties and settle the dispute. On his arrival, Menas quickly resolved the political troubles and restored peace to the city; but instead of putting down Christianity as the Emperor had desired, he did everything in his power to protect the Christians and encourage the spread of the Gospel. When word of this came to the Emperor, he sent another trusted courtier, Hermogenes, to re-establish Imperial authority and to execute Menas if he would not renounce Christ. Hermogenes followed these orders scrupulously: he subjected the godly Menas to various horrid tortures in the public arena. But Menas was miraculously preserved through them all, and when he finally appeared in the arena, flanked by two shining Angels, Hermogenes repented and confessed Christ. He in turn became such a fervent advocate for the Gospel that he was soon made a Bishop (!). Finally the Emperor decided that the only solution was to come to Alexandria himself. There he had both Menas and Hermogenes cruelly tortured to death in secret, lest they perform any public miracles; but when the Emperor presented himself before the people at the arena the following day, the two Saints, miraculously preserved, appeared there also, causing the people to cry out "Christ is the only true God!" At the sight, Menas' scribe Eugraphus declared himself a Christian, leaped into the arena and publicly demanded the honor of dying with them. All three were beheaded. Their precious relics were later taken to Constantinople, where they worked many miracles.

Menas was an Athenian, a courtier of the Emperor Maximinus, and a secret Christian. Once there was an outbreak of civil unrest in Alexandria, brought about by various political factions, and by the increasing success of Christian missionaries in turning the Alexandrian people from the idols. The Emperor sent Menas to reconcile the parties and settle the dispute. On his arrival, Menas quickly resolved the political troubles and restored peace to the city; but instead of putting down Christianity as the Emperor had desired, he did everything in his power to protect the Christians and encourage the spread of the Gospel. When word of this came to the Emperor, he sent another trusted courtier, Hermogenes, to re-establish Imperial authority and to execute Menas if he would not renounce Christ. Hermogenes followed these orders scrupulously: he subjected the godly Menas to various horrid tortures in the public arena. But Menas was miraculously preserved through them all, and when he finally appeared in the arena, flanked by two shining Angels, Hermogenes repented and confessed Christ. He in turn became such a fervent advocate for the Gospel that he was soon made a Bishop (!). Finally the Emperor decided that the only solution was to come to Alexandria himself. There he had both Menas and Hermogenes cruelly tortured to death in secret, lest they perform any public miracles; but when the Emperor presented himself before the people at the arena the following day, the two Saints, miraculously preserved, appeared there also, causing the people to cry out "Christ is the only true God!" At the sight, Menas' scribe Eugraphus declared himself a Christian, leaped into the arena and publicly demanded the honor of dying with them. All three were beheaded. Their precious relics were later taken to Constantinople, where they worked many miracles.

On today's episode, we journey back to the fourth century BC on the shores of an Indian river, where an army that had set out from Macedon, more than 3000 miles away had a choice: cross and battle a new Empire and a new army, or turn back home. The ramifications of that decision would be massive. It is history that deserves to be remembered.

On June 17th, 2010 at 8:00 p.m. the Hermetic Hour will present a lecture on the 1770 Crata Repoa system of magical initiation. I will briefly describe this 18th century German (and later French) recreation of an ancient Alexandrian mystery tradition on a Masonic initiatory model. The Crata Repoa was a structural outline for a magical order that precedes both the O.T.O. and the Golden Dawn's Cypher Manuscript by 100 years. We will discuss the original authors, what they were trying to accomplish, and the considerable influence their creation had on subsequent magical traditions. I will recount how I literally stumbled into a French version of the system in 1963, and adapted it to the fledgling O.T.A. in 1969 --- Carrying the story on into the 70s, 80s and 90s as we found out more about the system and expanded our program along the lines laid out in Crata Repoa. Tune in and we'll explore this baroque version of the secrets of the ancients.