Podcasts about Ane

Liderar não é apenas definir metas ou cobrar resultados. Liderar é, acima de tudo, saber conduzir conversas que desenvolvem pessoas.Neste episódio do COACHcast, recebo Ane Araújo, psicóloga, consultora organizacional, autora e uma das maiores especialistas brasileiras em desenvolvimento de lideranças.Criadora do PMLC – Programa Master de Liderança e Coaching, Ane apresenta sua metodologia das sete conversas que todo líder precisa dominar para fortalecer o engajamento, desenvolver talentos e construir equipes de alta performance.Durante nossa conversa, exploramos os sete pilares que sustentam uma liderança verdadeiramente humana: empatia, diálogo, encorajamento, desafio, feedback, avaliação e reflexão. Falamos também sobre segurança psicológica, cultura organizacional, consciência, desenvolvimento humano e o papel das conversas na construção de ambientes mais saudáveis e produtivos.Se você lidera pessoas — ou deseja se tornar um líder melhor — este episódio traz reflexões práticas e ferramentas que podem transformar a forma como você conduz sua equipe.Convidada: Ane AraújoPsicóloga, consultora organizacional, autora e sócia da Marcondes Consultoria desde 1993. É certificadora internacional das metodologias The Human Element®, LIFO® e Barrett®, além de criadora do PMLC – Programa Master de Liderança e Coaching.LinkedIn:https://www.linkedin.com/in/ane-araujo-616586/Instagram:@ane.araujo.oficial

Welcome to Day 2906 of Wisdom-Trek, and thank you for joining me. Day 2906 – Theology Thursday – Prayer as Communion, Petition, and Covenant: From Ancient Near East to Modern Faith Wisdom-Trek Podcast Script - Day 2906 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2906 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 PRAYER AS COMMUNION, PETITION, AND COVENANT: FROM THE ANCIENT NEAR EAST TO MODERN FAITH. In the religious systems of the ancient Near East, prayer was a vital function, though its framework was drastically different from what later developed in Israelite and Christian thought. Prayer was primarily a method of maintaining the cosmic order through appeasement and transaction. Gods in Mesopotamia, Canaan, and Egypt were seen as powerful but unpredictable, often requiring elaborate rituals, sacrifices, and formulas to grant favor or avert wrath. These cultures did not operate under a theology of relational covenant but rather through a pattern of reciprocity: offerings and words were meant to provoke a specific divine response. Babylonian prayer texts like the “Shurpu” and “Maqlu” series reflect a deep concern with curses, omens, and unseen transgressions. The supplicant might not even know which god was offended or what sin was committed. In such cases, prayers became generalized pleas for forgiveness from all deities. Egyptian prayers often took the form of hymns to the gods, extolling their attributes and requesting protection or intervention, especially concerning the afterlife. Canaanite prayer and sacrifice, while less preserved in textual form, mirrored these transactional patterns. Ultimately, prayer in the ANE was primarily about control, using proper language and rites to maintain divine favor and personal or national survival. The first segment is: The Distinctive Voice of Ancient Israel: Relational and Covenant-Based. The emergence of Israel as a people devoted to Yahweh introduced a significant break from the ANE paradigm. While early Israelite religion still bore some cultural similarities to its surroundings, the theology of Yahweh as a covenantal, relational deity revolutionized the nature of prayer. No longer was prayer simply a means of magical manipulation or guesswork. It became a medium through which a person engaged with a God who had revealed His name, His character, and His promises. The earliest biblical prayers, such as those found in Genesis, reflect this relational nature. Abraham argues with God over the fate of Sodom, appealing not to ritual but to God's justice. Moses intercedes for Israel after the golden calf incident, reminding Yahweh of His promises to Abraham, Isaac, and Jacob. These prayers do not treat Yahweh as distant or unknowable but rather as a God who can be reasoned with, challenged, and persuaded because of His own covenant loyalty. The Book of Psalms shows the breadth of human emotion brought before God: joy, fear, doubt, anger, and praise. Lament becomes a central form of worship, as seen in the cries of David or the national laments after Jerusalem's destruction. These are not sterile performances but passionate expressions of faith. Prayer becomes an act of courage, a wrestling with God, a protest against silence, and a clinging to hope when the world falls apart. The second segment is: From Temple to Synagogue: Formalization in Second Temple and Rabbinic Judaism. As the Hebrew Bible gave way to the practices of Second Temple Judaism, especially after the exile, prayer began to evolve in response to historical necessity. With the destruction of the First Temple and the loss of the sacrificial system, the Jewish people turned increasingly to prayer and study as their central forms of worship. What was once spontaneous became structured. What was once private became communal. During this period, daily prayer rhythms began to emerge. Fixed times of prayer, morning, afternoon, and evening, mirrored the times of temple sacrifice and were eventually institutionalized. The Amidah, or “Standing Prayer,” developed into a core liturgical centerpiece. It offered a framework of blessings praising God, requesting needs, and praying for national restoration. The Shema, a declaration of God's unity and Israel's devotion, became part of daily prayer and identity. After the destruction of the Second Temple in 70 CE, Rabbinic Judaism restructured prayer life around the synagogue. Prayer was no longer centered on the priesthood and sacrificial rites but on the Torah, communal liturgy, and ethical action. This shift preserved Jewish identity during centuries of diaspora. Though formalized, prayer retained its relational element. It became the heartbeat of Jewish life, binding communities together and anchoring them to God's enduring promises. The Third Segment is: Prayer Reimagined in Early Christianity: Access through Christ. The earliest Christians, being Jews themselves, inherited this rich tradition of covenantal and liturgical prayer. Yet their belief in Jesus as the risen Messiah transformed their approach to prayer in significant ways. Central to this transformation was the idea of direct access to God through Christ. Jesus's own prayers, such as the Lord's Prayer, serve as both instruction and theological statement. The address “Our Father” reflects unprecedented intimacy. It reaffirms the covenantal relationship while highlighting the nearness and care of God. The prayer also orients the believer toward God's will, God's kingdom, and daily dependence, not merely petition. The Apostle Paul builds on this foundation by portraying prayer as a Spirit-driven communion. Believers are said to cry out “Abba, Father” by the Spirit. Paul claims that even when words fail, the Spirit intercedes with groanings too deep for speech. This understanding of prayer shifts it away from set ritual toward a continual, personal interaction with the divine. In Christian theology, Jesus becomes the eternal High Priest, interceding on behalf of believers. This transforms the act of prayer from an attempt to reach an uncertain deity into an assurance of access to a loving Father through a faithful Son. Whether corporate or private, spontaneous or formal, prayer is understood as the believer's participation in the divine relationship secured by Christ. The Fourth Segment is: Boundaries and Prohibitions: When Prayer Becomes Misuse. While prayer is central to both testaments, not all prayer is accepted. The Bible gives several warnings about misguided or forbidden types of prayer. Chief among these is prayer to other gods. The First Commandment is clear: Israel was not to call on or serve any deity but Yahweh. This was not a cultural preference but a matter of covenant loyalty. Invoking Baal, Molech, or Asherah was not neutral. It was spiritual adultery. Another prohibited form was manipulative or theatrical prayer, often seen in paganism. The prophets of Baal on Mount Carmel danced and cut themselves, trying to compel their god to act. Elijah mocks this as futile. Jesus echoes this in the New Testament when He warns against “vain repetitions” and showy public displays. The goal of biblical prayer is not to impress people or mechanically control God. It is relational. Also forbidden were necromancy and communication with the dead, practices common in surrounding cultures. Deuteronomy 18 lists these among the detestable practices of the nations that Israel was not to imitate. Prayer was not to be blended with conjuring or attempts to access hidden knowledge through forbidden means. Later rabbinic tradition added safeguards to ensure prayer was done with the right heart. One was not to pray while intoxicated, or in moments of ritual impurity, or without focus. Christian writers like James and Peter also warn against praying from selfish motives or while harboring unresolved sin. The Fifth segment is: Rhythm and Repetition: Between Discipline and Pagan Imitation Repetitious or rhythmic prayer is sometimes misunderstood. Scripture does not forbid repetition outright, but it sharply distinguishes between reverent repetition and pagan-style incantations. Psalm 136 repeats the phrase “His steadfast love endures forever” 26 times as an act of worship, not manipulation. Many psalms and prayers use repetition as a poetic or liturgical feature, meant to reinforce covenant truths and lead the heart toward trust. The Shema and priestly blessing were repeated regularly in Jewish worship. Jesus's warning in Matthew 6 verse seven, “Do not heap up empty phrases as the Gentiles do,” targets the kind of mechanical babbling seen in magical or pagan rituals. It does not prohibit...

Oproti době před šedesáti lety se role žen v katolické církvi změnila. Například díky minulému papeži Františkovi se ženy můžou oficiálně více uplatnit v oblastech správy, vzdělání a liturgické služby. Stačí to? Téma pro debatu novinářky Anežky Hesové s knězem Vojtěchem Razimou. (Debatu vysíláme v repríze, v premiéře jste ji mohli slyšet v březnu 2026.)Všechny díly podcastu Vertikála můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Na vzhodnem robu zgodovinskega jedra Kopra stoji zid. Večina meščanov ga ima še vedno za zid nekdanjih zaporov, čeprav so se v poslopja za njim že pred leti vrnili njihovi nekdanji, večstoletni lastniki frančiškani. Ti so prvič prišli v Koper že v 13. stoletju, danes pa v mestu živi samo eden: pater Bogdan Rus. Že štiri leta se bori za obnovo samostana in cerkve svete Ane, ki sta nekoč veljala za eno središč mestne kulture in omike. Razmišlja o dragocenih umetninah in knjižnih zbirkah, ki jih je samostan izgubil. Skrbi za desetine študentov, ki zdaj naseljujejo njegove prostore. In zraven redi še edine koze, ki živijo na Kozjem otoku, kakor so Koper imenovali Rimljani. Patra Bogdana Rusa je v oddajo Odprto za srečanja povabil Janko Petrovec.

Welcome to Day 2901 of Wisdom-Trek, and thank you for joining me. Day 2901 – Theology Thursday – Covenants and Culture: Yahweh's Strategic Transformation of the Ancient Near East Wisdom-Trek Podcast Script - Day 2901 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2901 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 Covenants and Culture: Yahweh's Strategic Transformation of the Ancient Near East. In the rich tapestry of the Ancient Near East (ANE), where gods and mortals interacted through elaborate rituals and binding treaties, the biblical narratives introduce a revolutionary shift. Yahweh's covenants with humanity did not merely reinforce cultural expectations; they transformed them. Unlike the deities of neighboring civilizations who mirrored and legitimized the social structures of their devotees, Yahweh entered the cultural space of His people to reshape it from within. This interplay of divine command and cultural resonance reveals both Yahweh's absolute sovereignty and His desire for transformative relationship. The first segment is: Cultural Resonance and Divine Directives Yahweh's covenantal style mirrors the suzerainty treaties common across the ANE. In these treaties, a powerful suzerain king would bind a vassal king to loyalty through an agreement filled with stipulations, blessings for obedience, and curses for rebellion. These treaty forms were widely recognized and respected in the ANE, providing a familiar and effective template for divine-human interaction. By employing these forms, Yahweh ensured that His commands were both intelligible and impactful within Israel's cultural framework. Yet the familiarity was only skin-deep. Yahweh was not adopting ANE forms to affirm the prevailing norms but to subvert and transform them. In doing so, He made divine truth both accessible and disruptive, anchored in the known but pointing toward a radically different vision of justice, holiness, and relationship. The second segment is: Theological and Ethical Reforms While the form of Yahweh's covenants may have paralleled existing treaty structures, the content was often a complete departure from ANE norms. Israel's covenantal law demanded exclusive loyalty to a single God, an idea entirely foreign to the religious pluralism of surrounding nations. Ethical obligations in Israel's law focused heavily on protecting the vulnerable, including the widow, the orphan, the stranger, and the poor. Debt release, sabbath rest for slaves and animals, and strict prohibitions against bribery or partiality in justice went far beyond the ethical norms of contemporary legal codes. In many ANE cultures, laws primarily served to protect property and consolidate the power of elites. Yahweh's laws, by contrast, reflected a concern for righteousness, mercy, and communal holiness. This ethical dimension of the covenant was not a footnote; it was central. The Israelites were not merely subjects under divine rule; they were to be a holy nation, a kingdom of priests mediating divine truth to the world. The third segment is: Balancing Divine Sovereignty and Relatability Yahweh's use of treaty forms was both strategic and pastoral. It asserted His authority as the true King of Israel while also presenting Him as a God who speaks to His people in forms they understand. Yahweh was not a distant deity demanding obedience from afar. He was present in history, entering into a covenant, revealing Himself through relational promises, and anchoring His identity in concrete acts of deliverance. This duality, sovereign yet accessible, transcendent yet involved, marks a distinctive feature of Israel's theology. The covenant relationship was not mechanical obedience to divine fiat but a personal, binding commitment from both sides. Yahweh pledged Himself to His people, and in return, they were called to fidelity, justice, and worship. The fourth segment is: Educational and Pedagogical Approaches The choice to use familiar cultural forms also had an educational function. Rather than discarding everything the Israelites knew, Yahweh worked within their existing frameworks to guide them toward deeper truths. This pedagogical method allowed spiritual and moral growth over time, acknowledging that transformation, both personal and societal, is a process. Like a master teacher, Yahweh started where His people were and led them forward. Each covenantal renewal deepened the understanding of divine character and the demands of holiness. Over centuries, the people of Israel would come to grasp more fully what it meant to be the people of God, called out from the nations not merely for privilege but for purpose. The fifth segment is: What Happens When the Covenant Is Broken? A key distinction between Yahweh's covenants and typical ANE treaties lies in what happens when the human side fails. In a standard suzerainty treaty, a vassal's failure to uphold the terms could annul the agreement and provoke swift retribution. But with Yahweh, the breaking of the covenant never canceled His overarching plan. Some covenants, like the one made with Abraham, are unilateral and unconditional. Yahweh alone passed through the sacrificial pieces, taking full responsibility for its fulfillment regardless of human faithfulness. Even when Israel sinned, the covenant endured because it was grounded in God's promise, not human performance. Others, like the Mosaic covenant, were conditional. Israel's disobedience brought consequences such as plagues, exile, and the destruction of the temple, but not abandonment. Through the prophets, Yahweh issued covenant lawsuits, calling Israel back to repentance. Even in judgment, the goal was always restoration. Ultimately, the New Covenant promised in Jeremiah 31 was Yahweh's response to repeated human failure. This covenant, fulfilled in Christ, was not a replacement or abolishment of the earlier covenants but their proper fulfillment, bringing them to their intended purpose. It is rooted in the same divine commitment now written on the heart rather than stone. Through Jesus, the faithful Israelite, Yahweh bound Himself again to His people, securing the covenant by grace rather than law. Fulfillment does not cancel what came before. Instead, it completes the trajectory set in motion by Yahweh's earlier promises, preserving their integrity while transforming their expression through the work of the Messiah. The pattern is clear: human betrayal may break fellowship, but it never breaks Yahweh's ultimate purpose. His covenants are not destroyed by sin; they are fulfilled through mercy. The sixth segment is: Yahweh Swears by Himself: The Unshakable Foundation of the Covenant In the Ancient Near East, oaths were sworn by invoking a higher authority, typically a god who would enforce the agreement. But Yahweh, being the Most High, has no higher name to invoke. Instead, He swears by Himself. This marks His covenants as utterly unique and unchangeable, grounded not in human performance but in His own divine character. When Yahweh makes the covenant with Abraham, Genesis 22 verse sixteen records Him saying: “By Myself I have sworn, declares the Lord.” This moment follows Abraham's willingness to offer Isaac. Yahweh's oath confirms that His promises regarding offspring, land, and blessing to the nations are irrevocable. Hebrews 6 verses thirteen through eighteen reflects on this, stating that because God could swear by no one greater, He swore by Himself, so that by two unchangeable things—His promise and His oath—we might have strong encouragement. This is not just poetic language. It means the entire covenant rests on Yahweh's own nature, which cannot lie, change, or fail. This is why Paul in Romans 11, verse twenty-nine, says: “For the gifts and the calling of God are irrevocable.” Even when Israel breaks the covenant, Yahweh's sworn word remains in effect. He disciplines, exiles, and refines, but He does not abandon what He has sworn. The New Covenant, too, is grounded in this same self-binding faithfulness. Christ is the guarantor, not because of human righteousness, but because He is the embodiment of Yahweh's unbreakable oath. The seventh segment is: The Land Covenant and the Cosmic Contrast The covenant for the land stands as a unique expression of Yahweh's commitment to Abraham and his descendants. In Genesis 15 and 17, Yahweh promises

Who was the Pharaoh of the Exodus? Did the Exodus Account Actually Really Happen? Could the Bible's account of the Exodus be historically accurate? Is there archaeological evidence to support it? In this episode of the Bible and Theology Matters Podcast, Dr. Paul Weaver sits down with biblical archaeologist Dr. Titus Kennedy to examine the biblical chronology, archaeological discoveries, and historical evidence surrounding one of Scripture's most debated events: the Exodus. Drawing from both Scripture and archaeology, Dr. Kennedy presents a compelling case for a 1446 BC Exodus and identifies Amenhotep II as the most likely Pharaoh of the Exodus. This conversation explores key biblical passages, Egyptian chronology, archaeological discoveries, and the evidence supporting the historical reliability of the Old Testament. Whether you're interested in biblical archaeology, apologetics, or defending the historicity of Scripture, this episode provides thoughtful, evidence-based answers.In This Episode:-Why 1 Kings 6:1 points to a 1446 BC Exodus-How Judges 11, Acts 13, and Galatians 3 confirm the biblical chronology -Early Date vs. Late Date Exodus: What's the evidence? -Why many scholars reject a symbolic reading of the 480 years -The challenges of Egyptian chronology -Why Amenhotep II best fits the biblical description of the Pharaoh of the Exodus -The significance of the Sphinx Dream Stele-The mystery of Prince Webensenu and Amenhotep II's tomb-Archaeological evidence supporting the biblical account -Why Ramesses II is unlikely to be the Pharaoh of the Exodus -How archaeology strengthens confidence in the historical reliability of Scripture About OurGuest Dr. Titus Kennedy is a biblical archaeologist, author, professor, and field archaeologist who has participated in numerous excavations throughout the Middle East. His research focuses on demonstrating the historical reliability of the Bible through archaeology and ancient history.Resources Mentioned

Welcome to Day 2896 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – Released from Sheol, Reembodied in Glory: A Revolutionary Promise in the Ancient Near East. Wisdom-Trek Podcast Script - Day 2896 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2896 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 Released from Sheol, Reembodied in Glory: A Revolutionary Promise in the Ancient Near East. The promise of resurrection and glorified embodiment is so central to Judaism and Christianity that it's easy to overlook how unprecedented the concept was in the world of the Ancient Near East (ANE). In a cultural landscape dominated by bleak afterlife expectations, the biblical vision of a redeemed, reembodied existence shattered prevailing norms. The idea that humans might not only escape the grip of death but rise again in everlasting glory was nothing short of revolutionary. The first segment is: Death in the Ancient Near East: A Realm of Shadows. In the cosmologies of Mesopotamia, Canaan, and Egypt, the afterlife was not a place of joy or fulfillment. It was a necessary descent into Sheol, Irkalla, or the Egyptian Duat, a dim and dusty realm where all the dead, good or evil, shared the same fate. This was a land of no return, where the dead were stripped of vitality, feasted on dust, and faded into obscurity. In Mesopotamian myth, even kings and gods wept over this fate, and no one, not even the mighty, escaped. These views were not born out of nihilism but reflected a spiritual realism shared across the ancient world. Sheol and its counterparts like Irkalla and Duat were not metaphors. They were real destinations in the cosmology of the time, dreaded places where the dead existed as weakened, diminished shades. Life was fragile. Disease, war, and disaster struck without warning. The best a person could hope for was to retain a name among the living. Immortality was not life eternal, but legacy. The gods might live forever, but humans were destined for the shadowlands. The second segment is: Sheol in the Hebrew Bible: A Shared Inheritance. Early Hebrew thought shared many features with this ANE worldview. Sheol, as depicted in much of the Old Testament, was not a place of torment or reward but of silence and forgetfulness. Job lamented that the grave was a place where both the righteous and the wicked went. Psalmists cried out to God, not wanting to descend to Sheol where praise was no longer heard. What made Sheol especially terrifying was the possibility of not just existing in a diminished state, but being utterly destroyed. In the worldview of Israel and its neighbors, some spirits in Sheol could be devoured, consumed by greater powers such as the Rephaim or forgotten entirely. To be erased from memory was to lose all identity and hope. The dead could descend further into oblivion, where no legacy or relationship with the living or with God remained. In this view, Sheol was not a passive waiting area. It was a realm where final annihilation remained a threat. The third segment is: The Bosom of Abraham: Covenant Protection in the Realm of the Dead. Amid this grim expectation, later Jewish tradition introduced a dramatic contrast. The righteous were not abandoned to dissolution. Instead, they were gathered into what became known as the Bosom of Abraham. Far from being a metaphor, this designation marked out a region of Sheol reserved for those who belonged to the covenant. As seen in Luke 16, the faithful were carried by angels to a place of comfort and remembrance, not terror and erasure. This was not yet heaven, but it was a protected state. While others faded into silence or were at risk of destruction, those in the Bosom of Abraham were remembered, preserved, and awaited resurrection. It was a place of being known by God, a key distinction from the rest of the underworld. Even in Sheol, Yahweh made a distinction between those who were His and those who were not. This growing expectation set the stage for a greater hope, one not just of preservation, but of reversal. The fourth segment is: The Breakthrough: Resurrection and Embodied Hope. The first major crack in the prevailing view comes in Isaiah and Daniel, where we find explicit references to bodily resurrection: “Your dead shall live; their bodies shall rise.” These declarations were not metaphors. They were bold theological claims, ones that challenged the despair of the ancient world. No longer was Sheol the final destination. A day was coming when the faithful would be raised, not as disembodied spirits, but as reembodied beings, fully restored and transformed. The language hints at glory, justice, and joy, completely alien to the sorrowful tones of ANE afterlife texts. This was a radical theological move. The idea that the righteous would be bodily raised by Yahweh set Israel apart. The divine council rebelled, humanity fell, but God promised not just deliverance, but a glorified future beyond death. The concept did not develop in isolation. It was forged in contrast to the hopeless tomb-worlds of Israel's neighbors. The fifth segment is: Christianity: From Seed to Splendor. Christianity, rooted in Judaism, took this concept and revealed its full flowering. The Jewish hope of resurrection was never mere metaphor. It was a literal expectation of bodily restoration, rooted in prophetic texts like Daniel and Isaiah and affirmed in Second Temple writings, including the martyrdom accounts in 2 Maccabees. Christ's resurrection was not symbolic. It was the historic and physical defeat of death itself. For Paul, this event was not only proof of life after death, but the firstfruits of what all the faithful would experience. Christ's glorified body was a tangible preview of the embodied glory awaiting those who belong to Him. Whereas pagan religions occasionally flirted with ideas of apotheosis or immortality for heroes or emperors, the Christian claim was far more subversive. Every faithful believer, slave or free, male or female, Jew or Gentile, was destined to rise again in glorified embodiment. This was not mythic metaphor. It was cosmic revolution. The sixth segment is: Resurrection vs. Reincarnation or Spirit Survival Importantly, this vision differed from reincarnation, where the self dissolves or returns in new form, and from spirit survival, where a ghost or shade lingers. The biblical model insists on the restoration of the person, not merely their essence. The soul is not freed from the body. It is reunited with a perfected one. This was revolutionary not just in theology, but in anthropology. The human body mattered. The material world was not evil or illusory, as many surrounding philosophies taught. It was made good and would be remade. In Conclusion. In a world where death was final, where the grave was silent, and where the gods offered no escape, the biblical vision of resurrection was not merely hopeful. It was defiant. It redefined justice, identity, and destiny. No longer would the dead sleep forever. No longer would dust be the final word. From the ashes of Sheol, the faithful would rise, not as ghosts, but as glorified, embodied, eternal beings in communion with their Creator. To explore this subject further, please consider these Discussion Questions. How did Ancient Near Eastern views of the afterlife shape the early Israelite understanding of Sheol, and in what ways did Israel's theology begin to diverge? What does Yahweh's power over Sheol, as depicted in the Hebrew Bible, reveal about His nature compared to the gods of neighboring cultures? Why was the concept of bodily resurrection considered radical in the context of ANE beliefs about death and the afterlife? How does the promise of reembodiment challenge modern views that separate spiritual salvation from the physical world? In what ways does the Christian claim of universal resurrection and glorified embodiment subvert ancient notions of divine privilege and human limitation? Join us next Theology Thursday to learn Released from Sheol, Reembodied in Glory:...

The Bible didn't drop out of the sky. It was written by real people, in real places, surrounded by some of the most powerful civilizations the ancient world ever produced. Egypt. Babylon. Assyria. Their literature, their laws, their prayers, their creation stories. All of it was in the air when the authors of the Hebrew Bible sat down to write. And they weren't ignoring it.Dr. Christopher Hays is the D. Wilson Moore Professor of Old Testament and Ancient Near Eastern Studies at Fuller Theological Seminary. He holds a PhD from Emory, an MA in Egyptology from UCLA, reads six ancient languages, and is the author of Hidden Riches, the leading textbook on comparative study between the Old Testament and the Ancient Near East. In this conversation, he walks us through what happens when you place the Bible side by side with the texts of Israel's neighbors. From Mesopotamian prayers that sound like the Psalms to Egyptian wisdom literature that mirrors Proverbs to Assyrian propaganda that Isaiah turned on its head, this episode will reshape how you understand the origins of Scripture.In this episode you will learn:- Why the Old Testament is an Ancient Near Eastern text and what that means for how we read it- How Mesopotamian prayers called Dinger Shah Dibba incantations parallel the language of the Psalms- What the Enuma Elish and the Memphite Theology reveal about what Genesis 1 is actually doing- Why Egyptian influence on the Bible has been massively overlooked and what it teaches us- The striking connection between the Instruction of Amenemope and the book of Proverbs- How the Code of Hammurabi and ANE treaty forms reshape our understanding of the Mosaic Covenant- Why God functioning as the lawgiver in the Torah is a radical departure from ANE norms- How Isaiah used Assyrian imperial propaganda against the empire itself- Why Isaiah 24 through 27 is not apocalyptic and what it actually describes- How new archaeological evidence ties Isaiah 24-27 to the fall of the Neo-Assyrian Empire under Josiah- What it means that Scripture "breathes in" the surrounding culture and "breathes it back out" in a new formGet Dr Hayes Book:Hidden Riches: A Sourcebook for the Comparative Study of the Hebrew Bible and the Ancient Near East- https://a.co/d/0cBF0ZNK Fuller Faculty Page: https://fuller.edu/faculty/christopher-hays/Stay Connected with Dig InWebsite: https://johnnyova.comSubscribe on Youtube: https://www.youtube.com/@thejohnnyovaGet Johnny's latest book- The Revelation Reset: https://www.amazon.com/dp/B0DSHTP16Q

Anežce, Monice, Kláře a Ondřejovi Slánským je čerstvých osm let a jsou to zatím poslední čtyřčata narozená v Česku. Žijí s maminkou Helenou a se starším bratrem Vojtěchem ve středočeské Hostivici.

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Česko-ukrajinský sbor Sonjašnyk z Litomyšle nevznikl jen proto, aby zpíval. Vznikl jako bezpečné útočiště a způsob, jak skrze hudbu pomáhat tam, kde je to nejvíc potřeba. V 53. díle pořadu První nástupiště jsme přivítali sbormistryni Martinu Sirovou a Anežku Benešovou.V tomto díle uslyšíte:Začátky sboru: Jak se z lidovek stal sbor, který dnes vyprodává kostely a vystupuje s Pavlem Helanem.Písně s příběhem: O vzniku silných skladeb Za těmi horami nebo emotivního singlu Vita.Pomoc, která zachraňuje: Jak Sonjašnyk díky koncertům vybral už přes 6 milionů korun na zdravotnický materiál pro lidi na Ukrajině.Zákulisí: O silném videoklipu s Robertem Kvapilem i o tom, jaké to je skloubit těžkou práci s láskou k hudbě.Ponořte se do rozhovoru plného emocí, neuvěřitelné ženské energie a naděje.

Anežce, Monice, Kláře a Ondřejovi Slánským je čerstvých osm let a jsou to zatím poslední čtyřčata narozená v Česku. Žijí s maminkou Helenou a se starším bratrem Vojtěchem ve středočeské Hostivici. Všechny díly podcastu Seriál Radiožurnálu můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Zavítejte s Janou Šustovou na přípravy velké výstavy, která mapuje život druhé generace Vietnamců v Česku - Little Hanoi, Next Generation. Anežka Hlávková zjišťovala, co se z kultury a tradic moravských Chorvatů dochovalo dodnes, a to při jejich setkání v Jevišovce na Mikulovsku. Tomáš Pilát si povídal s významnou dokumentaristkou Janou Ševčíkovou o životě komunity ruských starověrců. Moderuje: Iveta Demeterová. Připravila: Tajana Mančalová.

Třiadvacetiletá studentka Anežka Pecháčková z Debrníku na Táborsku se rozhodla poněkud netradičně přispět českobudějovickému centru Arpida, které pomáhá hlavně dětem se zdravotním postižením. Vydala se na Nový Zéland, kde chce pěšky urazit tři tisíce kilometrů, a lidé si mohou adoptovat jednotlivé části její cesty za libovolnou částku.Všechny díly podcastu Jihočeské odpoledne můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Zavítejte s Janou Šustovou na přípravy velké výstavy, která mapuje život druhé generace Vietnamců v Česku - Little Hanoi, Next Generation. Anežka Hlávková zjišťovala, co se z kultury a tradic moravských Chorvatů dochovalo dodnes, a to při jejich setkání v Jevišovce na Mikulovsku. Tomáš Pilát si povídal s významnou dokumentaristkou Janou Ševčíkovou o životě komunity ruských starověrců. Moderuje: Iveta Demeterová. Připravila: Tajana Mančalová.Všechny díly podcastu Mezi námi můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Začalo to nápadem u skleničky. Dnes divadlo ve Věžničce vyprodává představení a na letošní léto připravuje inscenaci o Anežce Hrůzové.

Začalo to nápadem u skleničky. Dnes divadlo ve Věžničce vyprodává představení a na letošní léto připravuje inscenaci o Anežce Hrůzové.Všechny díly podcastu Dobré dopoledne můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Více než 130 dní v divočině, tisíce kilometrů od domova a s tisíci kilometry v nohách. Náročnou pouť má za sebou Jihočeška Anežka Pecháčková. Zažila na cestě tři roční období, prochodila troje boty a přešla dva ostrovy. Své zážitky z putování také pravidelně předávala posluchačům Českého rozhlasu České Budějovice. A její dobročinná sbírka ve prospěch českobudějovického centra Arpida zatím vynesla přes 320 tisíc korun.Všechny díly podcastu Dopolední host můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Třiadvacetiletá studentka Anežka Pecháčková z Debrníku na Táborsku se rozhodla poněkud netradičně přispět českobudějovickému centru Arpida, které pomáhá hlavně dětem se zdravotním postižením. Vydala se na Nový Zéland, kde chce pěšky urazit tři tisíce kilometrů, a lidé si mohou adoptovat jednotlivé části její cesty za libovolnou částku.Všechny díly podcastu Jihočeské odpoledne můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Třiadvacetiletá studentka Anežka Pecháčková z Debrníku na Táborsku se rozhodla poněkud netradičně přispět českobudějovickému centru Arpida, které pomáhá hlavně dětem se zdravotním postižením. Vydala se na Nový Zéland, kde chce pěšky urazit tři tisíce kilometrů, a lidé si mohou adoptovat jednotlivé části její cesty za libovolnou částku.Všechny díly podcastu Jihočeské odpoledne můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Třiadvacetiletá studentka Anežka Pecháčková z Debrníku na Táborsku se rozhodla poněkud netradičně přispět českobudějovickému centru Arpida, které pomáhá hlavně dětem se zdravotním postižením. Vydala se na Nový Zéland, kde chce pěšky urazit tři tisíce kilometrů, a lidé si mohou adoptovat jednotlivé části její cesty za libovolnou částku.Všechny díly podcastu Jihočeské odpoledne můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Třiadvacetiletá studentka Anežka Pecháčková z Debrníku na Táborsku se rozhodla poněkud netradičně přispět českobudějovickému centru Arpida, které pomáhá hlavně dětem se zdravotním postižením. Vydala se na Nový Zéland, kde chce pěšky urazit tři tisíce kilometrů, a lidé si mohou adoptovat jednotlivé části její cesty za libovolnou částku.Všechny díly podcastu Jihočeské odpoledne můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Třiadvacetiletá studentka Anežka Pecháčková z Debrníku na Táborsku se rozhodla poněkud netradičně přispět českobudějovickému centru Arpida, které pomáhá hlavně dětem se zdravotním postižením. Vydala se na Nový Zéland, kde chce pěšky urazit tři tisíce kilometrů, a lidé si mohou adoptovat jednotlivé části její cesty za libovolnou částku.Všechny díly podcastu Jihočeské odpoledne můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Třiadvacetiletá studentka Anežka Pecháčková z Debrníku na Táborsku se rozhodla poněkud netradičně přispět českobudějovickému centru Arpida, které pomáhá hlavně dětem se zdravotním postižením. Vydala se na Nový Zéland, kde chce pěšky urazit tři tisíce kilometrů, a lidé si mohou adoptovat jednotlivé části její cesty za libovolnou částku.Všechny díly podcastu Jihočeské odpoledne můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

I denne gjesteepisoden av A-2 Innsikt er det Caroline Høier – som vanligvis sitter bak spakene i produksjonen – som har fått låne programlederrollen.Sammen med Ane Øyen og Sarah Mortensen, som nylig har skrevet masteroppgave ved Universitetet i Oslo om bruk av kunstig intelligens i bemanningsplanlegging i kommunehelsetjenesten, og Tor Lahlum fra A-2, utforsker episoden hva som skjer når KI går fra idé til praksis.Samtalen handler blant annet om:KI i offentlig sektorbemanningsplanlegging og turnusstandardisering vs. fleksibilitetimplementering og endringsledelsehvorfor KI handler om mer enn teknologi aleneHvordan påvirker teknologien arbeidshverdag, medbestemmelse, organisasjonskultur og tillit – og hva skjer når KI møter etablerte arbeidsformer i praksis?

Třiadvacetiletá studentka Anežka Pecháčková z Debrníku na Táborsku se rozhodla poněkud netradičně přispět českobudějovickému centru Arpida, které pomáhá hlavně dětem se zdravotním postižením. Vydala se na Nový Zéland, kde chce pěšky urazit tři tisíce kilometrů, a lidé si mohou adoptovat jednotlivé části její cesty za libovolnou částku.Všechny díly podcastu Jihočeské odpoledne můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Vor Frue Kirke, Aarhus, Aarhus stift. Pinsedag Prædikant: Ane Ørgård Bramstoft Organist: Poul S. Jacobsen Vært: Malene Fenger-Grøndahl Salmer: DDS 290: I al sin glans DDS 287: Kraften fra det høje DDS 402: Den signede dag DDS 725: Det dufter lysegrønt af græs Præludium: Hymnus Veni Creator Spiritus Komponist: Samuel Scheidt Motet: Helligånd du samler folket Komponist Rued Langgaard Postludium: Veni Creator Instrument: Orgel Komponist: Jeanne Demessieux

Třiadvacetiletá studentka Anežka Pecháčková z Debrníku na Táborsku se rozhodla poněkud netradičně přispět českobudějovickému centru Arpida, které pomáhá hlavně dětem se zdravotním postižením. Vydala se na Nový Zéland, kde chce pěšky urazit tři tisíce kilometrů, a lidé si mohou adoptovat jednotlivé části její cesty za libovolnou částku.Všechny díly podcastu Jihočeské odpoledne můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Třiadvacetiletá studentka Anežka Pecháčková z Debrníku na Táborsku se rozhodla poněkud netradičně přispět českobudějovickému centru Arpida, které pomáhá hlavně dětem se zdravotním postižením. Vydala se na Nový Zéland, kde chce pěšky urazit tři tisíce kilometrů, a lidé si mohou adoptovat jednotlivé části její cesty za libovolnou částku.Všechny díly podcastu Jihočeské odpoledne můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Anežce Hečkové je téměř 15 let a moc ráda maluje. Před čtyřmi lety jsme si o ní a o diagnóze Downův syndrom v Needo Talks povídali pouze s její maminkou Lenkou. Dnes už nám svůj svět popisuje Anežka vlastními slovy.V tomto díle se k holkám vracíme. Čeká vás osvěžující, vtipné a hluboce lidské povídání o tom, že život s handicapem může být, a často opravdu je, moc hezký.www.needo.cz/needo-talks/

De siste tallene fra NKVTS viser at ett av fem barn vil en eller annen gang i løpet av oppveksten oppleve å bli utsatt for vold eller overgrep. Man kan skille mellom mild og grov vold, og seksuelle overgrep, men det er ikke sikkert at dette skillet er så tydelig i forhold til hvilke skader dette får for barnet senere i livet. Dette handler også om å være vitne til vold. Mange voksne synes det er vanskelig å snakke med barn om dette. Man kan være redd for å skape ideer i barnet som barnet ikke hadde fra før, og man er redd for å ta feil.  Ane Simonsen har jobbet med dette tema i mange år, og sier at det første vi kan gjøre er å erkjenne at vi syns dette er vanskelig, og det neste vi kan gjøre er å oppsøke hjelp. Vi har en plikt å si ifra på vegne av barna, sier Ane, fordi de ofte ikke har mulighet til å si ifra selv. Det kan handle om mange ting; de har ikke ord, de blir truet til å ikke fortelle, de vet hva de har, men ikke hva de får, det er ingen som spør, de kjenner ingen andre barn som har det sånn, og de vet kanskje ikke at det er unormalt eller uvanlig. Barneverntjenesten i kommunen kan mye om dette. Her kan man ta kontakt helt anonymt, og de er alltid tilgjengelige. Man finner også mye informasjon på snakkemedbarn.no – Øv deg på samtaler med barn og unge og plikt.no. I denne episoden av helhjerta kan du høre Ane Simonsen fortelle om hennes erfaringer med å snakke med barn om vold og overgrep, og hvordan vi voksne kan hjelpe barna til å fortelle.  Vet du om noen som du tror er utsatt for vold eller overgrep? Ta kontakt med Alarmtelefonen for barn og unge. 116 111, som er en gratis og døgnåpen telefon- og chattetjeneste for barn og unge som er utsatt for vold, overgrep og omsorgssvikt.  Eller kjenner du noen som kan være voldsutøver, be dem ta kontakt på: Detfinneshjelp.no Alternativ til vold

Saša Michailidis se ptá předsedkyně Obce překladatelů Anežky Charvátové a ředitele divadelní, literární a audiovizuální agentury DILIA Jana Bartáka. Překladatelé apelují na nakladatele, média a organizátory literárních akcí, aby důsledným dodržováním autorských práv pomohli ke zvýšení prestiže této profese.

Saša Michailidis se ptá předsedkyně Obce překladatelů Anežky Charvátové a ředitele divadelní, literární a audiovizuální agentury DILIA Jana Bartáka. Překladatelé apelují na nakladatele, média a organizátory literárních akcí, aby důsledným dodržováním autorských práv pomohli ke zvýšení prestiže této profese. Všechny díly podcastu Akcent můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Třiadvacetiletá studentka Anežka Pecháčková z Debrníku na Táborsku se rozhodla poněkud netradičně přispět českobudějovickému centru Arpida, které pomáhá hlavně dětem se zdravotním postižením. Vydala se na Nový Zéland, kde chce pěšky urazit tři tisíce kilometrů, a lidé si mohou adoptovat jednotlivé části její cesty za libovolnou částku.Všechny díly podcastu Jihočeské odpoledne můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Třiadvacetiletá studentka Anežka Pecháčková z Debrníku na Táborsku se rozhodla poněkud netradičně přispět českobudějovickému centru Arpida, které pomáhá hlavně dětem se zdravotním postižením. Vydala se na Nový Zéland, kde chce pěšky urazit tři tisíce kilometrů, a lidé si mohou adoptovat jednotlivé části její cesty za libovolnou částku.Všechny díly podcastu Jihočeské odpoledne můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Česká reprezentantka ve skocích na lyžích Anežka Indráčková byla hostem podcastu Men's Factor a mluvila o psychických problémech po olympiádě v Pekingu, strachu při skákání i podmínkách českého sportu. Devatenáctiletá závodnice přiznala, že po hrách v Číně chtěla se sportem definitivně skončit. „Byla jsem hrozně izolovaná. Do školy jsem nechodila, s rodinou jsem se nevídala, měla jsem toho plný zuby,“ popsala atmosféru olympiády v Pekingu, kterou výrazně ovlivnila covidová opatření. Podle Indráčkové se tehdy přidaly také problémy s psychikou a poruchy příjmu potravy. „Člověk se fyzicky i psychicky úplně složil,“ řekla. A po návratu skutečně ukončila kariéru. „Byla jsem přesvědčená, že už nikdy nic víc,“ uvedla. Ke sportu se ale nakonec vrátila i díky podpoře rodiny. Letos následně dosáhla největšího úspěchu kariéry, když vyhrála juniorské mistrovství světa v norském Trondheimu.Indráčková zároveň popsala i tlak, který podle ní přinášejí sociální sítě a veřejná očekávání. Negativní komentáře ji zasáhly už během první olympiády v patnácti letech. „Psali mi, že holka tam nemá být a že mám radši sedět v lavici,“ řekla. Přiznala, že tehdy začala pochybovat sama o sobě. „Člověk začne uvažovat, jestli fakt nemají pravdu.“ V rozhovoru mluvila i o samotném strachu při skocích na lyžích. Podle ní není možné strach jednoduše odstranit. „Můžete ho přijmout. Říct si: mám strach, tak mám strach. Je tu se mnou,“ popsala svůj přístup. Paradoxně prý sama trpí strachem z výšek. Česká reprezentantka upozornila i na rozdílné podmínky mezi českými skokany a zahraniční konkurencí. Zatímco velké skokanské země mají podle ní špičkové zázemí a dostatek vybavení, čeští sportovci často fungují v omezených podmínkách. Víc v rozhovoru. 

Třiadvacetiletá studentka Anežka Pecháčková z Debrníku na Táborsku se rozhodla poněkud netradičně přispět českobudějovickému centru Arpida, které pomáhá hlavně dětem se zdravotním postižením. Vydala se na Nový Zéland, kde chce pěšky urazit tři tisíce kilometrů, a lidé si mohou adoptovat jednotlivé části její cesty za libovolnou částku.Všechny díly podcastu Jihočeské odpoledne můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Pacient cítí bolest, ale lékař ji nepotvrzuje. Data nic neukazují a diagnóza zůstává neznámá. Situace, ve které se ocitá značná část společnosti. Například jen u endometriózy, kterou trpí přibližně deset procent žen, trvá diagnostika mezi sedmi až deseti lety. Vzniká tak propast mezi pacienty, lékaři a vědou. Jak na dialog mezi těmito oblastmi? Jak by měl postupovat pacient, který má potíže, ale nedostává se mu odpovědi, jak je řešit? Co lékařům brání v tom, aby pátrali po možné diagnóze? A jak by vědě prospělo, kdyby v ní byli pacienti rovnými partnery, nikoliv jen "subjekty"? V záznamu z debaty Respektu na mezinárodním festivalu populárně-vědeckých filmů AFO v Olomouci debatovaly neuroložka Oblastní nemocnice Příbram, lékařská poradkyně SMÁCI z.s. a pacientka s chronickým onemocněním Anežka Dašková, vědecká pracovnice v CREATIC a členka lektorského týmu EUPATI Lenka Součková, která rovněž působí v CZECRIN, a Sára Filipová - doktorandka v oboru Lékařské chemie a klinické biochemie na Univerzitě Palackého v Olomouci, která se zaměřuje na endometriózu. Moderuje Zuzana Machálková.

La Absa Cape Epic no es una carrera cualquiera… y en este episodio monográfico te lo demostramos. Analizamos todo lo que ha ocurrido en esta edición 2026, desde la competición profesional hasta lo más importante: cómo hemos vivido nosotros la carrera desde dentro como BiciLAB.Arrancamos con un repaso claro y directo a la carrera PRO: cinco equipos protagonistas (Specialized, Wilier, Canyon, Buff BH y Klimatiza), cinco victorias diferentes que reflejan el nivel brutal de esta edición, y una general que ha ido cambiando de manos en un auténtico pulso entre gigantes.Pero más allá de los resultados, nos metemos en lo que hace única a la Cape Epic. Hablamos de su recorrido, de la dureza física y técnica, y de ese “aura” que solo entiendes cuando estás allí. No hay otra carrera igual. Y te explicamos por qué.Después entramos en lo que de verdad te interesa: nuestra Cape Epic. Cómo hemos vivido la experiencia desde dentro, la convivencia con equipos PRO, el día a día con otros creadores de contenido, los vídeos que hemos grabado, y todo el contenido paralelo (Zugasti, ANE, podcast sin filtros…). Sensaciones reales, sin postureo.Jota se marca uno de los análisis más potentes del episodio hablando de material: frenos y combinaciones XTR, elección de neumáticos, el debate del plato 34 vs 36, comportamiento de las bicis, transmisión inalámbrica, mandos de suspensión, cámaras, micros… todo lo que marca la diferencia cuando estás al límite.También hablamos de lo que no suele contarse: aciertos y errores. Desde el servicio mecánico hasta la gestión de carrera o los masajes. Lo que repetiríamos… y lo que no.Y por supuesto, no evitamos las polémicas: la sanción comparada con 2023, la victoria por 32 segundos y el tema de la competición femenina.Cerramos con una de las preguntas clave: ¿cuánto cuesta correr la Cape Epic? Desglosamos números reales (inscripción, vuelos, alojamiento, vehículos, extras…) y te contamos cómo ha sido nuestra expedición. Aquí toca agradecer, sin rodeos, a quienes lo han hecho posible: BH, Nutrinovex, Shimano y Soljet.Y terminamos con la gran pregunta:¿merece la pena la Cape Epic?Dale al play. Este episodio es probablemente el más completo que hemos hecho sobre la Epic.

Dvacetiletá Anežka Marušincová má výuční list z oboru pečovatelské služby. Chodí pomáhat do speciální školky v Českých Budějovicích a jako dobrovolnice působí v domově pro seniory. Je také divadelní herečkou a spisovatelkou. Anežka je v rámci březnového Světového dne Downova syndromu součástí seriálu Radiožurnálu Srdeční lidé.

Ane and Megan have a conversation about balancing life and work as a mom and professional hand engraver.

Anežka Pecháčková z malé obce Debrník na Táborsku je od prosince na dálkovém treku. Pro dobrou věc přechází Nový Zéland, zdolat má v plánu přes 3000 kilometrů. Jak zaznívá ve třetím díle seriálu Radiožurnálu o dobrovolnictví, Anežky ušlé kilometry si může kdokoli virtuálně adoptovat a pomoci tak českobudějovickému centru Arpida.

Fluent Fiction - Norwegian: Discovering Inspiration: A Winter's Tale in Munchmuseet Find the full episode transcript, vocabulary words, and more:fluentfiction.com/no/episode/2026-02-27-23-34-02-no Story Transcript:No: Det var en kald vinterdag i Oslo.En: It was a cold winter day in Oslo.No: Snøen falt mykt utenfor vinduene, og den stille museumsgangen var som en oase midt i byens kjas og mas.En: The snow fell softly outside the windows, and the quiet museum hallway was like an oasis amidst the city's hustle and bustle.No: Sindre, en nysgjerrig og kunstnerisk tenåring, gikk med klassen sin på en skoletur til Munchmuseet.En: Sindre, a curious and artistic teenager, went with his class on a school trip to the Munchmuseet.No: Han følte seg litt underlegen blant klassekameratene sine, som var mer interesserte i matematikk og naturfag.En: He felt a bit inferior among his classmates, who were more interested in math and science.No: Museet var fullt av Edvard Munchs malerier, hver med sine egne historier og følelser.En: The museum was full of Edvard Munch's paintings, each with its own stories and emotions.No: Sindre kjente alltid et spesielt bånd til Munchs verk.En: Sindre always felt a special connection to Munch's work.No: Han ønsket å finne inspirasjon for et kunstprosjekt på skolen, å bevise for seg selv og de andre at han kunne skape noe meningsfylt.En: He wanted to find inspiration for a school art project, to prove to himself and others that he could create something meaningful.No: Da gruppen begynte den planlagte omvisningen, bestemte Sindre seg for å gå sin egen vei.En: When the group began the planned tour, Sindre decided to go his own way.No: Han ville oppleve kunsten uten distraksjoner.En: He wanted to experience the art without distractions.No: Ane, en praktisk og fokuserte klassekamerat av Sindre, la merke til hans fravær.En: Ane, a practical and focused classmate of Sindre, noticed his absence.No: Hun ble litt bekymret og bestemte seg for å lete etter ham.En: She became a bit concerned and decided to look for him.No: Sindre vandret alene, og lyset i museet kastet milde skygger over de store hallene.En: Sindre wandered alone, and the light in the museum cast gentle shadows over the large halls.No: Snøfnugg danset utenfor vinduet, og han mistet seg selv i maleriene.En: Snowflakes danced outside the window, and he lost himself in the paintings.No: Etter en stund stod han foran et spesielt maleri.En: After a while, he stood in front of a particular painting.No: Han stirret, fascinert, på Edvard Munchs "Skrik".En: He stared, fascinated, at Edvard Munch's "Skrik".No: Noe dypt inne i maleriet snakket til ham.En: Something deep within the painting spoke to him.No: For første gang følte han at hans følelser og tanker var forstått.En: For the first time, he felt that his feelings and thoughts were understood.No: Maleriet ga ham en følelse av validasjon og selvtillit.En: The painting gave him a sense of validation and confidence.No: Ane fant ham akkurat i det øyeblikket.En: Ane found him at that very moment.No: Hun sto stille og respekterte hans kontemplasjon.En: She stood still, respecting his contemplation.No: Uten ord visste hun hvor viktig dette var for ham.En: Without words, she knew how important this was to him.No: "Fant du det du lette etter?En: "Did you find what you were looking for?"No: " spurte Ane forsiktig.En: Ane asked gently.No: "Ja," svarte Sindre med et lite smil.En: "Yes," Sindre replied with a small smile.No: "Jeg vet hva jeg vil lage nå.En: "I know what I want to create now."No: "De vendte tilbake til gruppen.En: They returned to the group.No: Utad hadde lite forandret seg.En: Outwardly, little had changed.No: Men inni dem, var noe nytt og vakkert født.En: But inside them, something new and beautiful had been born.No: Sindre følte en ny styrke i seg selv, og Ane begynte å se kunst med nye øyne, verdsatt for mer enn bare sin praktiske verdi.En: Sindre felt a new strength in himself, and Ane began to see art with new eyes, appreciated for more than just its practical value.No: Sammen hadde de opplevd en liten transformasjon, drevet av kunstens tidløse kraft.En: Together, they had experienced a small transformation, driven by the timeless power of art.No: Når de forlot museet, visste de at de aldri ville glemme denne dagen.En: As they left the museum, they knew they would never forget this day.No: Det var et stille bånd mellom dem, en forståelse uten behov for ord.En: There was a silent bond between them, an understanding without the need for words.No: Vinterdagen rullet videre, men for Sindre og Ane, hadde noe dyrebart allerede begynt.En: The winter day continued on, but for Sindre and Ane, something precious had already begun. Vocabulary Words:inferior: underlegencurious: nysgjerrighustle and bustle: kjas og masoasis: oasecontemplation: kontemplasjonvalidation: validasjonartistic: kunstneriskinspiration: inspirasjondistracted: distraksjonerpractical: praktiskfocused: fokuserteconcerned: bekymretwandered: vandretgentle: mildeshadows: skyggersnowflakes: snøfnuggfascinated: fascinertconfidence: selvtillitrespecting: respektertetransformation: transformasjontimeless: tidløseunderstanding: forståelsebond: båndprecious: dyrebartteenager: tenåringpaintings: malerierstories: historieremotions: følelserprove: beviseschool trip: skoletur

Anežka Sechovcová, vedoucí oddělení neformálního vzdělávání mládeže a sportu v Domu zahraniční spolupráce, přibližuje, co aktuálně mladým lidem v oblasti neformálního vzdělávání nabízí.

29 år gamle Ane sitter i avhør hos politiet. Det er noe faren hennes har gjort. Men hva? Nå kan du høre alle fire episodene hos Aftenposten eller Podme. Følg feeden Aftenposten Dokumentar.

Le 25 décembre 1223, à Greccio, dans les Apennins, c'est là que François d'Assise a décidé de créer une sorte de « Bethléem » italien. Il s'agit, en réalité, de détourner les pèlerins d'un voyage en Terre sainte, un périple jugé trop risqué. Et c'est à Greccio que François organise la première crèche vivante connue. Au cœur de la scène, un âne immobile, silencieux, presque effacé, mais désormais essentiel à l'imaginaire de la Nativité. L'âne est une figure discrète mais omniprésente de l'histoire occidentale, y occupant une place paradoxale. Tantôt compagnon indispensable du quotidien, tantôt incarnation de la bêtise ou de l'humilité, l'équidé traverse les siècles avec une certaine constance. Dans l'Antiquité, il est associé à la vie rurale, au travail, mais aussi aux divinités. Sa résistance et son endurance en font un animal précieux mais rarement glorifié. Au Moyen Âge, il est un acteur des fêtes populaires, parfois ridiculisé, parfois valorisé comme symbole de la patience ou de la sagesse silencieuse. Serviteur courageux ou caricature de la stupidité humaine. A l'époque moderne, il devient l'emblème des simples d'esprit mais aussi de ceux qui résistent à la vitesse et au bruit du progrès industriel. Aujourd'hui, l'âne a retrouvé une forme de réhabilitation, redécouvert pour sa douceur, son intelligence relationnelle et son rôle écologique. Paresse, travail, humilité, intelligence, naïveté, douceur, résistance, l'âne est bien le miroir de nos propres contradictions … Avec nous : Michel Pastoureau, historien des représentations culturelles. « L'Âne – Une histoire culturelle » ; Seuil. Sujets traités; Ane, humilité, dérision, représentation, Occident, François d'Assise, Bethléem , Greccio, Antiquité, Moyen Âge Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

It's the big Christmas show. Tune in and hear all of our great guests! Also…find out if you won the $100! Enjoy! Merry Christmas from Wade and Ane!

Regional anesthesia, typically with a spinal or epidural, haslong been favored for cesarean births due in part to concerns about the effects that general anesthesia (GA) may have on newborns at delivery. However, data has shown that up to 1 in 6 women may experience pain with a “topped-off”labor epidural, during the cesarean. A new publication in the journal Anesthesia is now being interpreted as implying that general anesthesia may be a valid alternative electively. Is that what this new study found? Has GA been linked to postpartum depression? What about later child neurodevelopmental delays? This is a fascinating topic…Listen in for details. 1.     Langer, Sarah M.D.1; Lim, Grace M.D., M.Sc.2;Qiu, Yue M.D.3; Biaesch, Jingyuan D.O.4; Neuman, Mark D. M.D., M.Sc.5. NeonatalOutcomes with Regional versus General Anesthesia for Cesarean Delivery: AMeta-analysis of Randomized Controlled Trials. Anesthesiology():10.1097/ALN.0000000000005785, November 12, 2025. | DOI:10.1097/ALN.00000000000057852.     Guglielminotti J, Monk C, Russell MT, Li G.Association of General Anesthesia for Cesarean Delivery with PostpartumDepression and Suicidality. Anesth Analg. 2025 Sep 1;141(3):618-628. doi:10.1213/ANE.0000000000007314. Epub 2024 Dec 4. PMID: 39630595; PMCID:PMC12134152.3.     Chen, YC., Liang, FW., Tan, PH. et al.Association between general anesthesia for cesarean delivery and subsequentdevelopmental disorders in children: a nationwide retrospective cohort study.BMC Med 23, 119 (2025). https://doi.org/10.1186/s12916-025-03886-64.     https://www.pennmedicine.org/news/new-study-challenges-fears-about-general-anesthesia-during-c-section

Drs. Erin Barreto (@erin_barreto) and Jeffrey Lipman join Dr. Whitney Buckel for a conversation on ideal dosing of cefepime. Hear from the experts on the differences between package insert and “high-dose” regimens, adjustments for renal impairment/augmented renal clearance, and the role of cefepime therapeutic drug monitoring. References: Barreto EF, et al. Setting the Beta-Lactam Therapeutic Range for Critically Ill Patients: Is There a Floor or Even a Ceiling? Crit Care Explor. 2021 Jun 11;3(6):e0446.PMID: https://pubmed.ncbi.nlm.nih.gov/34136822/ Barreto EF, et al. Adequacy of cefepime concentrations in the early phase of critical illness: A case for precision pharmacotherapy. Pharmacotherapy. 2023 Nov;43(11):1112-1120. https://pubmed.ncbi.nlm.nih.gov/36648390/ ** **Udy AA, et al. Augmented renal clearance: implications for antibacterial dosing in the critically ill. Clin Pharmacokinet. 2010;49(1):1-16. https://pubmed.ncbi.nlm.nih.gov/20000886/ Lipman J, Wallis SC, Boots RJ. Cefepime versus cefpirome: the importance of creatinine clearance.   Anesth Analg. 2003 Oct;97(4):1149-1154. doi: 10.1213/01.ANE.0000077077.54084.B0.PMID: 14500173 Roberts JA, Ulldemolins M, Roberts MS, McWhinney B, Ungerer J, Paterson DL, Lipman J. Therapeutic drug monitoring of beta-lactams in critically ill patients: proof of concept.  Int J Antimicrob Agents. 2010 Oct;36(4):332-9. doi: 10.1016/j.ijantimicag.2010.06.008. Epub 2010 Aug 3.PMID: 20685085