Podcasts about Apotheosis

It's party time in Olympus. Heracles, the hero is now a god and about to be adopted by Hera. Before the rebirthing ceremony begins, he and the Queen of the gods must make peace in spite of all their suffering and loss. *Sensitive listeners be aware - some of this episode is gruesome* Written by Doug Rand and Bibi Jacob. Directed by Bibi Jacob. Sound and production by Geoff Chong. Featuring:  Doug Rand as Heracles, Sandy Bernard as Hera, Kester Lovelace as Apollo, Chris Mack as Hermes, Dario Costa as Zeus, Hephaestus and the groom, David Stanley as Diomedes, and Bibi Jacob as Hebe. Recorded at the SACD studios in Paris.  The quote comes from Diodorus Siculus' Library of History, Book 4, in a translation by CH Oldfather. Aristotle refers to Heracles in Book 3 of his Politics. For our other sources, check out our website!

Our weekly unofficial in-universe chat where the Master Tavern Keeper, amateur historian in the city of Tobaro, Tilea explains the intricacies of the Old World of Warhammer Fantasy with the mercenary knight Heinrich Lowen, the Truthsayer Sedrik Ó Maoláin from Albion and the neophytes. In this week's episode we eavesdrop in on the conversation between Dammin Cragbrow, Guildmaster of the Guild of Sea Engineers of Barak Varr and Brok Goldhorn, the Dwarf Envoy for High King as they discuss the reinvigoration of the Dwarf Fleet of the Hold… Also available on YouTube

Our weekly unofficial in-universe chat where the Master Tavern Keeper, amateur historian in the city of Tobaro, Tilea explains the intricacies of the Old World of Warhammer Fantasy with the mercenary knight Heinrich Lowen, the Truthsayer Sedrik Ó Maoláin from Albion and the neophytes. In this week's episode we eavesdrop in on the conversation between Dammin Cragbrow, Guildmaster of the Guild of Sea Engineers of Barak Varr and Brok Goldhorn, the Dwarf Envoy for High King as they discuss the reinvigoration of the Dwarf Fleet of the Hold, but the conversation quickly takes a darker turn… Also available on YouTube

The queens prove that it's not the size of the ship but the motion etc etc in this episode devoted to short poems.Please Support Breaking Form!Review the show on Apple Podcasts here.Pretty Please with Aaron's cherry on top.....  Buy our books:     Aaron's STOP LYING is available from the Pitt Poetry Series.     James's ROMANTIC COMEDY is available from Four Way Books. Poems we mention in the show include:A.R. Ammons's "Their Sex Life"Rae Armantrout's "Anti-Short Story" and "Custom"Mahogany L. Browne's "Marigold." Listen to it read here.Andrea Cohen's "After" and "Matinee" and "Flight Pattern" and "Ghosting"Robert Creeley, "The Answer"Jim Harrison's "Another Country" and "Barking"Jane Hirshfield's "Like Others" and to "The Woman, The Tiger." You can hear her read that poem here (at the 18:12 mark).Sandra Lim, "Just Disaster" and "At the Other End of the Wire" and "Endings"Listen to Sandra Lim read her poems (~40 minutes) with many short poems at the end. Samuel Menashe's "Adam Means Earth" and "Apotheosis"Harryette Mullen's "Way Opposite"Kay Ryan's "Winter Fear" Listen/watch the music video for Gilette's "Short, Short Man" here. 

I'm taking a detour from my regular rhythm on the podcast this week to share some of my thoughts on the current state of the US and the fascist regime change underway, orchestrated with maximum chaos, brutality, corruption, and incompetency. Here I'm reading from three essays I've previously posted online where I'm applying my background as a professor of Religious Studies. The first, "What is a Cult?" comes from Jan, 2021. The next, "A Brief Guide to the 'Spiritual' Forces at Play in Trumpism," was from Nov, 2024, and the final, "On the Apotheosis of Loyalty as the Ultimate Virtue in the Trump Cult Kakistocracy" is also from Nov, 2024. 

Send us a textHello dragon fans, and welcome back to another episode of World of Dragons!  Admittedly, it has been quite a while since our last upload, but part of that is due to Rei wanting to read multiple books at once for a review.  This episode we're reviewing the Dragon Sorcerer series, by Sean Oswald.  The first book of the series is Claws Out, and was the book we had Bantam read to give his impressions, Rei decided to read ahead so he could let you dragon fans know if this was going to be another betrayal, like the Dragon Friend series was (minor rant included in the episode).Join us as we discuss the first dragon shifter book that Rei has enjoyed, and actually considers to be a good book with the shifting being useful and not a cheap way to hide the dragon.  Rei has a lot of good things to say about the series, and we even have a few tangents included for different tropes, what fun!If you stick around after the ending music, Rei will comment on a few plot points that happen in later books, so big fat SPOILER warning for that, but he will do so with the intent of letting you listeners who are on the fence or nervous about the course of the book know if its going to go into territory that would disappoint you.  For example, if the book 4 the dragon was going to give up his dragonhood and be human forever (he doesn't) that's the kind of thing he would spoil so you don't get blindsided and betrayed. Twitter: @OfficialWODPODEmail: wodpodcastmail@gmail.comPatreon: https://www.patreon.com/worldofdragonspodcast Discord - https://discord.gg/Kfjh74aqn2

This week Magnum & Izzo discuss the Assembly Theory, a radical new theory on life. EPISODE 137 OF THE SWERVE PODCAST ↩️ LISTEN NEXT

Table of Contents: Updated Group Prayer–List of Current Event Prayer Points–Part 2 TRUMP REFUSES TO SWEAR ON THE BIBLE DURING HIS OATH THAT WAS AN “ELEVATION TO RANK OF god” RITUAL! He Was Sworn In Under the Apotheosis of the Washington, DC Capitol Something Strange is Happening in Washington DC—Relevant Information to the Trump Inauguration…

Are we there yet? Lee Drutman thinks so. Bradley talks to the senior fellow at the New America Foundation and prominent thinker on political reform about how expanding the number of parties can restore healthy conflict in our politics. "If 30 percent of people in New York City support Trump," asks Drutman, "then how come 30 percent of the seats on the City Council are not Republican?"Lee Drutman's latest in NYT: Opinion | How to Fix America's Two-Party Problem

As the drums of chaos echo through the land, three warriors try to walk the path. Harry, Joe, and Will get together to talk about the Slaves to Darkness! We meet their champions forged in the Anvil of Apotheosis and discuss the narrative tools available to the warlords that accept darkness into their hearts. You can join us on our Discord at themortalrealms.com/discord You can email us at: pathtostory@gmail.com Or you can follow us on social media at: Will: @Sevvir Harry: @ToySoldierFun Kieran: @_MagpiePaints

By Donald Ward - This sermon explores how people can be moved to ascribe God-like qualities to a human being (apotheosis) as in the praise of Donald Trump. For many reasons he (Trump) is not the beast of the Bible. The sermon warns the people of God to be cautious in praising anyone who claims to be able to solve

This sermon explores how people can be moved to ascribe God-like qualities to a human being (apotheosis) as in the praise of Donald Trump. For many reasons he (Trump) is not the beast of the Bible. The sermon warns the people of God to be cautious in praising anyone who claims to be able to solve

This week we review the season four episode Falling Toward Apotheosis.Sarah is amused that they decided to name the slow lumbering and boring ship the Asimov, Joe does math on the Vorlon fleet's travel time, and Mike spouts Egyptian Zen koans.Spoiler-free discussion: 0:00:00 - 0:56:05Spoiler Zone: 0:56:05 - 1:00:45Next Episode and other Shenanigans: 1:00:45Music from this episode:"Surf Punk Rock" By absentrealities is licensed under CC-BY 3.0"Please Define The Error" By Delta Centauri is licensed under CC-BY 3.0"The Haunted McMansion" By Megabit Melodies is licensed under CC-BY 3.0

On this week's show, the hosts indulge in the cozy pleasures of A Man on the Inside, a six-part Netflix series from showrunner and feel-good sitcom vet Michael Schur. Ted Danson stars as a grieving retired professor who is offered the chance to start life anew – and goes undercover inside a San Francisco retirement home. Then, the trio dives into The Seed of the Sacred Fig, Iranian director Mohammad Rasoulof's most daring — and most dangerous — film yet. Finally, the panel considers Kyle Chayka's piece for the New Yorker, “2024 Is the Year Creators Took Over,” and discusses a few who stand out, including Haliey Welch, a.k.a. the “Hawk Tuah” girl.  In the exclusive Slate Plus segment, the panel travels down memory lane and discusses their history on stage: what roles they played, the reviews they received, and the first time someone had to flirt publicly.   Email us at culturefest@slate.com.  Endorsements: Dana: Defector! Particularly, this piece by Patrick Redford, “The Hawk Tuah Memecoin Rug Pull Is the Apotheosis of Bag Culture.” Julia: In the Culture Gabfest's first rewind endorsement, a clip from Julia that she still stands by to this day: her riffing on The Clapper sound activated light switch.  Steve: Brad Mehldau's After Bach and After Bach II.  Podcast production by Jared Downing. Production assistance by Kat Hong.  Learn more about your ad choices. Visit megaphone.fm/adchoices

On this week's show, the hosts indulge in the cozy pleasures of A Man on the Inside, a six-part Netflix series from showrunner and feel-good sitcom vet Michael Schur. Ted Danson stars as a grieving retired professor who is offered the chance to start life anew – and goes undercover inside a San Francisco retirement home. Then, the trio dives into The Seed of the Sacred Fig, Iranian director Mohammad Rasoulof's most daring — and most dangerous — film yet. Finally, the panel considers Kyle Chayka's piece for the New Yorker, “2024 Is the Year Creators Took Over,” and discusses a few who stand out, including Haliey Welch, a.k.a. the “Hawk Tuah” girl.  In the exclusive Slate Plus segment, the panel travels down memory lane and discusses their history on stage: what roles they played, the reviews they received, and the first time someone had to flirt publicly.   Email us at culturefest@slate.com.  Endorsements: Dana: Defector! Particularly, this piece by Patrick Redford, “The Hawk Tuah Memecoin Rug Pull Is the Apotheosis of Bag Culture.” Julia: In the Culture Gabfest's first rewind endorsement, a clip from Julia that she still stands by to this day: her riffing on The Clapper sound activated light switch.  Steve: Brad Mehldau's After Bach and After Bach II.  Podcast production by Jared Downing. Production assistance by Kat Hong.  Learn more about your ad choices. Visit megaphone.fm/adchoices

A huge thanks to Seth White for the awesome music!Thanks to Palmtoptiger17 for the beautiful logo: https://www.instagram.com/palmtoptiger17/Facebook Page: https://www.facebook.com/thewayfourth/?modal=admin_todo_tourYouTube: https://www.youtube.com/channel/UCTd3KlRte86eG9U40ncZ4XA?view_as=subscriberInstagram: https://www.instagram.com/theway4th/ Kingdom Outpost: https://kingdomoutpost.org/My Reading List Goodreads: https://www.goodreads.com/author/show/21940220.J_G_ElliotSpotify Playlist: https://open.spotify.com/playlist/4VSvC0SJYwku2U0awRaNAu?si=3ad0b2fbed2e4864Mein Kampf: https://www.goodreads.com/book/show/54270.Mein_Kampf?from_search=true&from_srp=true&qid=ovwYMtecRX&rank=1The Structure of Scientific Revolutions: https://www.goodreads.com/book/show/61539.The_Structure_of_Scientific_Revolutions?ac=1&from_search=true&qid=e1URNvJNzt&rank=1 Amusing Ourselves to Death: https://www.goodreads.com/book/show/74034.Amusing_Ourselves_to_Death?ac=1&from_search=true&qid=QflaH4J2oW&rank=1The Technological Society: https://www.goodreads.com/book/show/274827.The_Technological_Society?ac=1&from_search=true&qid=rgzFLjmZo6&rank=2Propaganda: https://www.goodreads.com/book/show/274826.Propaganda?ac=1&from_search=true&qid=MJ0Jt4z7sR&rank=1Taking the Risk out of Democracy: https://www.goodreads.com/book/show/1120159.Taking_the_Risk_Out_of_Democracy?ac=1&from_search=true&qid=ZxSDv6Pmbg&rank=1#Radio Free Dixie: https://www.goodreads.com/book/show/448669.Radio_Free_Dixie?from_search=true&from_srp=true&qid=uGxfhd7aPn&rank=1Negroes with Guns: https://www.goodreads.com/book/show/591966.Negroes_with_Guns?from_search=true&from_srp=true&qid=wQCrsAZi9K&rank=1War is a Racket: https://www.goodreads.com/book/show/198259.War_is_a_Racket?ac=1&from_search=true&qid=RlES4OU70M&rank=1Ordinary Men: https://www.goodreads.com/book/show/647492.Ordinary_Men?ac=1&from_search=true&qid=25su7U5vdK&rank=1They Thought They Were Free: https://www.goodreads.com/book/show/978689.They_Thought_They_Were_Free?from_search=true&from_srp=true&qid=RWDbW6fePA&rank=1 The Art of War: https://www.goodreads.com/book/show/10534.The_Art_of_War?from_search=true&from_srp=true&qid=ROLaW6yH3C&rank=1How Europe Underdeveloped Africa: https://www.goodreads.com/book/show/40630.How_Europe_Underdeveloped_Africa?ac=1&from_search=true&qid=AQAMpj0Euk&rank=1The Internationalists: https://www.goodreads.com/book/show/30753784-the-internationalists?from_search=true&from_srp=true&qid=T6SzEBTOOH&rank=1My episode on the Internationalists: https://thefourthway.transistor.fm/episodes/draft-117-independence-day-grotius-and-the-internationalistsThe Dawn of Everything: https://www.goodreads.com/book/show/56269264-the-dawn-of-everything?from_search=true&from_srp=true&qid=kyjUybYn98&rank=1Sikes Picot: https://www.youtube.com/watch?v=BaPWlKv7n0YCongolese father stares at child's severed limbs: https://rarehistoricalphotos.com/father-hand-belgian-congo-1904/Apotheosis of Washington: https://en.wikipedia.org/wiki/The_Apotheosis_of_WashingtonMarsh's Bonhoeffer: https://www.goodreads.com/book/show/18248389-strange-gloryBonhoeffer the Assassin: https://www.goodreads.com/book/show/17321394-bonhoeffer-the-assassin?from_search=true&from_srp=true&qid=azvmmkJ1uU&rank=1Metaxas's Bonhoeffer: https://www.goodreads.com/book/show/7501962-bonhoefferMetaxas: https://www.theamericanconservative.com/eric-metaxas-trump-bloodshed-american-apocalypse-live-not-by-lies/Bonhoeffer: https://www.theparisreview.org/blog/2017/02/22/the-nazi-mind/ Hijacking Bonhoeffer: https://www.christiancentury.org/reviews/2010-09/hijacking-bonhoeffer Moltke not wanting to assassinate Hitler: https://www.haaretz.com/jewish/2020-01-26/ty-article/.premium/the-evangelical-who-was-part-of-the-german-resistance-against-hitler/0000017f-e0d6-d75c-a7ff-fcdfd6010000Bonhoeffer's "Behold the Man!": https://swordofthespirit.net/wp-content/bulwark/february2016p4.htmMy Previous Bonhoeffer Episode Part 1: https://share.transistor.fm/s/a9fa9d76My Previous Episode Part 2: https://dashboard.transistor.fm/shows/the-fourth-way/episodes/47-se5-bonhoeffer-pacifist-or-assassin/edit Thanks to our monthly supporters Laverne Miller Jesse Killion ★ Support this podcast on Patreon ★

Say it with me... "APOTHEOSIS" and all the early church fathers that the "christian" anti-mormons worship, all taught it. The fact we are meant to become like god isn;t heresy... it was spiritual industry standard in the early Christian church! In this episode, Jonah Barnes talks with Cardon Ellis and Luke Hanson about all the ins and outs of APOTHEOSIS! --- Support this podcast: https://podcasters.spotify.com/pod/show/wardradio/support

The Skaven have arrived! Packmaster Erich visits us to talk about the ratmen and his Warhammer journey. Harry, Will, and Erich break down the Skaven battletome's narrative offerings and their Rules of Renown. Then, we create our own heroes upon the Anvil of Apotheosis. Climb into your gnawholes and join us as we skurry-walk down the warpstone laden path. You can join us on our Discord at themortalrealms.com/discord You can email us at: pathtostory@gmail.com Or you can follow us on social media at: The Show: @PathtoStory Will: @Sevvir on Blue Sky Harry: @ToySoldierFun Kieran: @_MagpiePaints

HighExistence family, we are back! If you want to know where we've been, what we have been up to, and what we are doing now… This episode holds all the answers.  To find out about our upcoming retreat go to: https://apotheosisretreat.com/

Duck Team engages Jovyre's army and attempts to rescue the trapped Green Knights! Callie fights like a shooting star, Sol channels a froggy rage, and Calder avenges a fallen ally. Support us at Patreon.com/Naddpod to get access to the after-show and a bunch of other Naddpod content!Music / Sound Effects Include: “A Wizard's Tournament” by Emily Axford."Sea Beast" by Emily Axford."The Feywild" by Emily Axford."Ode to the Archipelago" by Emily Axford."Bonkginya, Fia Bonkginya" by Emily Axford."Left is Left and Right is Center" by Emily Axford."Trust the Gust" by Emily Axford."Apotheosis" by Emily Axford."Escape the Boy King's Brunch" by Emily Axford."Mee Maw's Burden" by Emily Axford."A Tale's End" by Emily Axford.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

APOTHEOSIS SECOND EDITION KICKSTARTER Twitter | Ko-Fi | Discord Intro and Outro Music by Bryan This podcast is powered by Pinecast.

This week we are joined by three historians of archaeology: Kate Sheppard, Julia Troche, and Leah Packard-Grams to talk about one of the most perfect films ever made: Raiders of the Lost Ark. We jump into the history of archaeology, Egypt, Hitler's fascination with the occult, and the perfect pair of Marion Ravenwood and Indiana Jones. Oh, and we drank the whole time. Get ready because this episode goes places.About our guests:Dr. Kathleen Sheppard earned her PhD in History of Science from the University of Oklahoma in 2010. After a post-doctoral teaching fellowship at the American University in Cairo, she arrived at Missouri S&T in the fall of 2011. She teaches mainly survey courses on modern Western Civilizations, which is arguably one of the most important courses students in 21st century America can take. Her main focus is on the history of science from the ancient Near East to present day Europe, United States, and Latin America. She has taught courses on the history of European science and Latin American science, as well as a seminar on women in the history of science.Dr. Julia Troche (she/her) is an Egyptologist, public historian, and educator who is passionate about making history accessible across barriers. She holds a Ph.D. in Egyptology from Brown University and a B.A. in History from UCLA. Julia is currently Associate Professor at Missouri State University in Springfield, MO. She serves as a Governor for the Board of the American Research Center in Egypt (ARCE) and is President, Past Two-Term Vice President, and co-founder of ARCE-Missouri. She is co-chair (since 2024) of the American Society of Overseas Research (ASOR)'s diversity, equity, and inclusion committee as well as the Session Chair (2023-2025) for the Archaeology of Egypt sessions at the ASOR annual meeting. Julia's first book, "Death, Power, and Apotheosis in Ancient Egypt: The Old and Middle Kingdoms" was published in 2021 with Cornell University Press. She is currently working on a book about the god Ptah for Bloomsbury, a textbook (with B. Brinkman) for Routledge, and a series of articles on Egyptomania and Imhotep that she hopes to turn into a public-facing book.Leah Packard-Grams is a doctoral candidate at the University of California-Berkeley whose primary interests include Greek, Demotic, and Coptic papyrology, the archaeology of Greco-Roman Egypt, the archaeology of papyrology, and the physicality of ancient texts. She is passionate about diversifying the fields of Archaeology and Greco-Roman Classics to include those accounts of the people who have been historically oppressed and underrepresented. She has worked on translating unpublished papyri in Coptic and Greek for Bryn Mawr College and her recent work has been focused on lexicographical papyrology and the usage of lexical papyri.

Apotheosis 2nd Edition Kickstarter Twitter | Ko-Fi | Discord Intro and Outro Music by Bryan This podcast is powered by Pinecast.

If you enjoy Apotheosis, please check out AcheronAudio's other project! "The Corveil Cases" ⁠https://anchor.fm/s/f8def258/podcast/rss⁠ ⁠https://open.spotify.com/show/5jUYGOec6UTWycoHnZKavL⁠ War leaves many scars, but not all are on the surface. Victor Corveil knows this well; being severally injured in WW1 only to return with his future life and career in tatters. He turns to a mysterious school that he has never heard of in attempt to find meaning, and answers in the supernatural. Welcome to Antumbra Academy of Arcane art, where nothing is as it seems. Follow along with this journey of mystery, magic and madness as Corveil and friends he makes along the way, navigate this strange and fascinating world, and uncover the dark dangers that lie just beneath the surface.

In this conversation, Derek Gilbert discusses his work on the second coming of Saturn and the evolution of Saturn's identities across various civilizations. He explores the connections between Saturn and other ancient deities, such as Kronos, El, Dagon, and Molech. Gilbert also delves into the rituals and symbols associated with Saturn worship throughout history, including the veneration of the Rephaim and the cult of the dead. He highlights the importance of understanding these ancient practices in order to gain insights into the identity and motives of Saturn. The veneration of the refaim, or the spirits of the dead, was central to ancient Mesopotamian and Amorite religious practices. Families would summon their dead ancestors by name to a monthly ritual meal and feed them using teraphim, household idols. This belief was so ingrained that people believed they would starve in the afterlife without descendants to perform these rituals. The practice of venerating ancestors continued into the Christian era, with early Christian churches being built in cemeteries. The veneration of saints in Roman Catholicism and Orthodox churches can be traced back to this practice. The belief in the spirits of the dead and their influence on the living continues to this day in various cultures around the world. Takeaways Saturn has been known by many names across different civilizations, reflecting the evolution of its identities over time. The worship of Saturn or Saturn-like figures has shaped rituals and society structures throughout history, from ancient times to the present day. The veneration of the Rephaim and the cult of the dead are remnants of ancient Saturn worship. Understanding these ancient practices can provide insights into the identity and motives of Saturn. The veneration of the refaim, or the spirits of the dead, was a central practice in ancient Mesopotamia and Amorite culture. Families would summon their dead ancestors by name to a monthly ritual meal and feed them using teraphim, household idols. The belief in the spirits of the dead and their influence on the living continued into the Christian era, with early Christian churches being built in cemeteries. The practice of venerating saints in Roman Catholicism and Orthodox churches can be traced back to the veneration of ancestors. The belief in the spirits of the dead and their influence on the living continues to this day in various cultures around the world. Political leaders and powerful individuals have held astrological beliefs and have seen astronomical events as significant in shaping the future. The Great Conjunction of Jupiter and Saturn in December 2020 was seen by some as a significant event signaling a civilizational shift. The United States Capitol contains pagan imagery and symbolism, including the painting of the Apotheosis of Washington, which depicts George Washington becoming a god. The events of January 6th, 2021, at the Capitol were seen by some as a demonstration of the return of Saturn and the ushering in of a new golden age. Understanding the connections between ancient beliefs and modern practices can help Christians navigate the world and have a deeper understanding of biblical prophecies. Chapters 00:00 The Evolution of Saturn's Identities 23:30 Saturn's Identity in Ancient Texts 32:43 The Continuation of Ancestor Veneration in the Christian Era 40:13 The Connection Between Giants, Demons, and Saturn 49:53 The United States Capitol and Pagan Symbolism 56:22 The Events of January 6th, 2021, and the Return of Saturn 01:03:42 The Significance of Understanding Ancient Beliefs in Modern Times Derek Gilbert's website: https://www.gilberthouse.org/Beginning music from Moments: Fugue FrenzyIntro music: PALA Imagination Outro music: LNDÖ Just Look UpFinal song: Cira Grandi Good Tonight --- Support this podcast: https://podcasters.spotify.com/pod/show/sensiblehippie/support

If you enjoyed Prophet, please check out AcheronAudio's other project, Apotheosis! https://anchor.fm/s/eed4e204/podcast/rss Apotheosis is a dark high fantasy world where Mortalkind has long been scattered across the spheres, scrounging for life, and meaning. The ancients unlocked their souls and brought forth magic, only to rip it away again with the Schism. Dark days have plagued the races of the Mortalworld for eons since. The power of the Otherworld ebbs and flows at the whims of the gods. Who among mortalkind can reach beyond the confines of their soul and achieve Apotheosis? Countless have tried, most have failed. Still some persist. The gods of old and new wage violent wars, the Mortals their pawns. The universe itself hangs in the balance.

Duck Team faces the spirit of Havoc! Callie untangles a mystery, Calder recalls a powerful memory, and Sol introduces a new on-the-go snack. Support us at Patreon.com/Naddpod to get access to the after-show and a bunch of other Naddpod content! Get tickets to our upcoming live shows at naddpod.com/live.Music / Sound Effects Include: “A Wizard's Tournament” by Emily Axford."Ilsed's Secret" by Emily Axford."A Fate Refused" by Emily Axford. "Mee Maw's Burden" by Emily Axford."Spearmint & Tea Leaves" by Emily Axford."Apotheosis" by Emily Axford.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

This is an earlier episode drop than usual, in hopes of capitalizing on the total eclipse frenzy that is currently happening in our part of the world. There is not a better song to feature for this time of year than Bonnie Tyler's immortal (like a vampire!) and timeless hit. We've been waiting to do this one for years: the time is now! Mixtape Official Video "Literal" Video You can find us on Instagram, Facebook, and our website. You can email us at BandFGuiltFree@gmail.com, too. Feel free to rate and review us wherever you listen! Here is our Spotify playlist featuring every song we've featured. Our theme music is by the incredibly talented Ian McGlynn.

Apotheosis is a dark high fantasy world where Mortalkind has long been scattered across the spheres, scrounging for life, and meaning. The ancients unlocked their souls and brought forth magic, only to rip it away again with the Schism. Dark days have plagued the races of the Mortalworld for eons since. The power of the Otherworld ebbs and flows at the whims of the gods. Who among mortalkind can reach beyond the confines of their soul and achieve Apotheosis? Countless have tried, most have failed. Still some persist. The gods of old and new wage violent wars, the Mortals their pawns. The universe itself hangs in the balance.

Episode Title: Apotheosis Comics & Lounge  Recording Date: Wednesday February 21st, 2024  Location: Apotheosis Comics & Lounge  Address: 3206 S Grand Blvd, St. Louis, MO 63118  Hosts: Logan, Andy, Scott  Guest: Martin Casas    HELLOS AND WELCOMES AND INTROS  WHATCHU EATIN' - Steve's Hot Dogs    FAN MAIL  Winner of BLUE Vinyl – Isaac E. in Minnesota!  Next Vinyl Guardians of The Galaxy Vol. 2 Vinyl Chosen by Martin!  ENTER FOR A CHANCE TO WIN TWO TICKETS TO   ONE NIGHT OF QUEEN AT THE FACTORY   Sunday March 17th at 7:30pm  Deadline to enter is February 29th. Winner announcement March 2nd   https://mostlysuperheroes.com/contests   Apotheosis Fan Mail:  Derrick Goold, Post Dispatch Cardinals Reporter, doctor customers  Steve in the shop and Death of Superman Discussion.  Fans can enter online and at the store.  Look for the Mostly Superheroes QR Code In-Store and go to https://mostlysuperheroes.com/saint-louis/apotheosis-comics-lounge for more.    NEWS AND RUMORS:  What's New at Apotheosis?   Free Comic Book Day / May the Fourth Star Wars Day Announcement  Marvel/DC Omnibus  Fantastic Four/Deadpool Movie News Release  Marvel plans to revive more canceled animated and live action series beyond Daredevil and X-Men ‘97  https://www.cbr.com/rumor-marvel-reviving-canceled-animated-live-action-shows/?utm_medium=Social-Distribution&utm_campaign=Echobox-CBR&utm_source=Facebook&fbclid=IwAR2RKfmHe8M4v0JIsHmHG76aFD735r6MatTUlvdkPBX3IFPJMi_qs_DXO6E#Echobox=1707352146     WHATCHU SHARIN':   Recommendations on what to read or watch or experience   Martin:  Supergirl Woman of Tomorrow   Transformers by Daniel Warren Johnson  CIA Comics in Amsterdam  Andy:   LEGOs (Iron Man Infinity Gauntlet and Baby Groot), Lover Stalker Killer on Netflix.   Scotty:   Ultimate Spiderman #1, Mr and Mrs Smith on Amazon Prime  Logan:   Every Planet of the Apes – Kingdom of Planet of the Apes in theaters this May    BREAK  AD 1 – Team Jakey   AD 2 – Alamo Drafthouse Cinema  AD 3 -  Apotheosis Comic & Lounge  Ad 4 -  TinySuperheroes    THE MEAT:  St. Louis Based Comic Books  https://www.riverfronttimes.com/arts/st-louis-in-comic-books-a-brief-history-of-arch-rivals-meeting-under-the-arch-16364901   https://shopapotheosis.com/blogs/superheroes-in-st-louis    COMING UP:  Sam the DM – D&D Episode  Steven F. Smith – The Royale Food & Spirits  Steve Ewing  ‘X-Men ‘97'  ‘Deadpool & Wolverine'  Planet of the Apes  Scotty Scoop Comic Book Corner  Mostly Newsletter    Funded in part by our Sponsors. This episode was brought to you in part by:  Team Jakey  Alamo Drafthouse Cinema  Apotheosis Comic & Lounge  TinySuperheroes  Funded in part by Paying Patrons who receive Early, Ad-Free, and Exclusive Episodes. Thank you for supporting your favorite indie podcasts.  Mostly Superheroes is an independent podcast owned and operated by Carrogan Studios in St. Louis Missouri.   Hosted by Logan Janis, Andy Hunn, and Scott Swanguarim  Brand and Creative by Carrie Clark Design  Music by Audionautix is licensed under a Creative Commons Attribution 4.0 license. https://creativecommons.org/licenses/by/4.0/   Artist: http://audionautix.com/   https://mostlysuperheroes.com/   ©2024 Carrogan Ventures, LLC 

Apotheosis is the process of becoming a god, and that gift isn't always limited to the dead.Some classic examples include Asclepius, Ariadne, and Glaucus.Apotheosis also appears in the Abrahamic tradition, in a varity of manifestations, including the Alawite tradition, which elevates Ali ibn Abi Talib to godhood. We examine the diference between Apotheosis and Theosis in the Christian tradition. Preston expounds on the exaltation promised in the Latter-day Saint tradition. We look at the worship of mortals in cults of personality (Jim Jones, Amy Carlson, Joseph Kony, Nirmala Srivastava, and Alan John Miller), the god kings of the empires, and those who were deified posthumously by their followers (Buddha, Hitler, Washington, Pythagoras, Mother Mary, Saint Teresa of Calcutta), and even some who were involuntarily deified in their lifetimes (Raj Patel, Kumari, Prince Philip, as well as some of the old Apostles of Christ).There's also the wonder of Apocolocyntosis (divi) Claudi, or pumpkinification, the extravagant or absurdly uncritical glorification of a person.All this and more.... Support us on Patreon or you can get our merch at Spreadshop.Join the Community on Discord.Learn more great religion factoids on Facebook and Instagram.

This week we play Apotheosis Janitors by Wendi Yu! A group of cultists must build a new religion from scratch once their leader ascends to godhood. They'll also need to remove any evidence of his former mortality. Starring! Amber (@thespacejamber) John (@DracoDM) Keisha (@reel_scroll_film_co) Lauren (@monstersplaybook) Ross (@bladesofmayari) Apotheosis Janitors is by Wendi Yu and is available for purchase here! This week we are happy to feature our friends at 5 GMs in a Trenchcoat! An AP podcast where 5 friends take turns weaving stories through the tabletop system of their choice each season.  We are also happily sponsored by the fine folks at RP Jesters! A hilarious rotating system podcast featuring talented performers and laugh-out-loud fun! Music provided by Epidemic Sound

They discuss the amburana finish cask hitting the whiskey market. They drink some finished whiskey and call out the 4 top amburana finished bottles according to one article. They smoke the 2012 by Oscar Valladares and drink Ironroot Apotheosis SBW finished in PX Sherry and Amburana casks. https://punchdrink.com/articles/amburana-wood-whiskey/

The team Karen @aleveria, Lou @LouWSytsma and Jesse @jessejacksonDFW are back to talk about the 4th episode of the 4th Season of Babylon 5.  In Falling Toward Apotheosis. Our characters are feeling "This ain't no party, this ain't no disco, this ain't no fooling around."  John gives Delenn a present, Londo is offered snacks, when meeting the shadow council, and G'Kar continues to pay the price for irritating the Emperor.

595 - Recorded live on November 28, 2023 Ambience for the night: Bovary & Apotheosis - 22​.​09​.​19 solar-asceticists-productions.bandcamp.com/album/220919 **Playlist** 1) The Magus - Negative Renaissance 2) Vassus - Forgotten Empires 3) Hemlokk - The Bracken Crown 4) Solus Grief - Upon The Winds My Breath Left **talk** 5) Slidhr - Hate's noose tightens 6) Blood Magic - In the Shadow of Ancient Horror 7) Feral Howl - The Coiling Wreaths of Strife 8) Vare - Kus lootus sureb **talk** 9) Botulistum - Zwartgelooid Live every Tuesday at 9pm ET on NSTMRadio.com

Mozart composed his first string quintet at age 17 and his last in the year of his death, so it might seem that he wrote string quintets across the span of his career, but that is not the case. His first quintet was a foray into new territory for the young composer, and then Mozart set the form aside for fourteen years — his final five quintets were all created in the last four years of his life. As such, they represent some of his most sophisticated musical thinking. They offer wonderful music, exhilarating to hear (and to play!), sometimes very moving, and always very beautiful. In his quintets, Mozart did not set out to make the viola the star, but the addition of the extra viola offered him a broader canvas and unlocked new possibilities. His quintets generate a richer, fuller sound….and they offer increased opportunities to contrast different groupings of instruments and sonorities….(two of these quintets are among his longest chamber works, longer in fact than any of his symphonies).TracksDisc 1String Quintet in B-Flat Major, K. 174 (26:43) I. Allegro Moderato (9:29) II. Adagio (7:19) III. Menuetto ma Allegro (4:03) IV. Allegro (5:54) String Quintet in C Major, K. 515 (36:39) I. Allegro (14:02) II. Menuetto: Allegretto (6:13) III. Andante (8:41) IV. Allegro (7:43) Disc 2String Quintet in G Minor, K. 516 (34:09) I. Allegro (10:52) II. Menuetto: Allegretto (5:27) III. Adagio ma non troppo (7:59) IV. Adagio – Allegro (9:51) String Quintet in C Minor, K. 406 (K. 516b) (23:10) I. Allegro (8:55) II. Andante (3:57) III. Menuetto in canone (3:50) IV. Allegro (6:28) Disc 3String Quintet in D Major, K. 593 (27:04) I. Larghetto – Allegro (10:02) II. Adagio (6:23) III. Menuetto: Allegretto (5:24) IV. Allegro (5:16) String Quintet in E-Flat Major, K. 614 (24:45) I. Allegro di molto (7:39) II. Andante (7:22) III. Menuetto: Allegretto (4:07) IV. Allegro (5:36) Help support our show by purchasing this album  at:Downloads (classicalmusicdiscoveries.store) Classical Music Discoveries is sponsored by Uber. @CMDHedgecock#ClassicalMusicDiscoveries #KeepClassicalMusicAlive#CMDGrandOperaCompanyofVenice #CMDParisPhilharmonicinOrléans#CMDGermanOperaCompanyofBerlin#CMDGrandOperaCompanyofBarcelonaSpain#ClassicalMusicLivesOn#Uber#AppleClassical Please consider supporting our show, thank you!Donate (classicalmusicdiscoveries.store) staff@classicalmusicdiscoveries.com This album is broadcast with the permission of Sean Dacy from Rosebrook Media.

Cartagia plans to become a god while Sheridan plots to kill another one. Let's talk Falling Toward Apotheosis! Donate to our Extra Life fundraiser for Children's Miracle Network: https://www.extra-life.org/index.cfm?fuseaction=donorDrive.team&teamID=65684 If you have just started watching #Babylon5, have no fear! Our newbies are right there with you. If you have watched the series before, and you want to take a deeper dive, stay until the end when we go beyond the rim and talk spoilers for the entire show! We have merch!  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.redbubble.com/people/Grey17Podcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  You can now support us via Patreon! - ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠patreon.com/Grey17Podcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  Be sure to join the conversation at: Twitter: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠twitter.com/Grey17Podcast⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠instagram.com/grey17podcast/  ⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  Facebook:⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠facebook.com/groups/grey17podcast ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠ Threads: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.threads.net/@grey17podcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  YouTube: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠youtube.com/@grey17podcast ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Hosts: Scott, Blake, Emily, Mike, Kevin, Justin, Jessi, and Nicole Patreon Producers: Rosemary Bayliss, Sarah Brown, Alexander Böhm, Matt Dennis, Melissa L. Hash, Michael Huyett, AaronK, Andre Lunde, Starfury 5470, Joseph Weiss, Laura W., and Kelly --- Send in a voice message: https://podcasters.spotify.com/pod/show/grey17podcast/message

Listen to this episode on Spotify or Apple Podcasts Let's face it the New Testament probably calls Jesus God (or god) a couple of times and so do early Christian authors in the second century. However, no one offers much of an explanation for what they mean by the title. Did early Christians think Jesus was God because he represented Yahweh? Did they think he was God because he shared the same eternal being as the Father? Did they think he was a god because that's just what they would call any immortalized human who lived in heaven? In this presentation I focus on the question from the perspective of Greco-Roman theology. Drawing on the work of David Litwa, Andrew Perriman, Barry Blackburn, and tons of ancient sources I seek to show how Mediterranean converts to Christianity would have perceived Jesus based on their cultural and religious assumptions. This presentation is from the 3rd Unitarian Christian Alliance Conference on October 20, 2023 in Springfield, OH. Here is the original pdf of this paper. https://www.youtube.com/watch?v=c5Z3QbQ7dHc —— Links —— See more scholarly articles by Sean Finnegan Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read his bio here Introduction When early Christian authors called Jesus “god” (or “God”) what did they mean?[1] Modern apologists routinely point to pre-Nicene quotations in order to prove that early Christians always believed in the deity of Christ, by which they mean that he is of the same substance (homoousios) as the Father. However, most historians agree that Christians before the fourth century simply didn't have the cognitive categories available yet to think of Christ in Nicene or Chalcedonian ways. If this consensus is correct, it behooves us to consider other options for defining what early Christian authors meant. The obvious place to go to get an answer to our initial question is the New Testament. However, as is well known, the handful of instances in which authors unambiguously applied god (θεός) to Christ are fraught with textual uncertainty, grammatical ambiguity, and hermeneutical elasticity.[2]  What's more, granting that these contested texts[3] all call Jesus “god” provides little insight into what they might mean by that phrase. Turning to the second century, the earliest handful of texts that say Jesus is god are likewise textually uncertain or terse.[4] We must wait until the second half of the second century and beyond to have more helpful material to examine. We know that in the meanwhile some Christians were saying Jesus was god. What did they mean? One promising approach is to analyze biblical texts that call others gods. We find helpful parallels with the word god (אֱלֹהִים) applied to Moses (Exod 7.1; 4.16), judges (Exod 21.6; 22.8-9), kings (Is 9.6; Ps 45.6), the divine council (Ps 82.1, 6), and angels (Ps 8.6). These are texts in which God imbues his agents with his authority to represent him in some way. This rare though significant way of calling a representative “god,” continues in the NT with Jesus' clever defense to his accusers in John 10.34-36. Lexicons[5] have long recognized this “Hebraistic” usage and recent study tools such as the New English Translation (NET)[6] and the Zondervan Illustrated Bible Background Commentary[7] also note this phenomenon. But, even if this agency perspective is the most natural reading of texts like Heb 1.8, later Christians, apart from one or two exceptions appear to be ignorant of this usage.[8] This interpretation was likely a casualty of the so-called parting of the ways whereby Christianity transitioned from a second-temple-Jewish movement to a Gentile-majority religion. As such, to grasp what early postapostolic Christians believed, we must turn our attention elsewhere. Michael Bird is right when he says, “Christian discourses about deity belong incontrovertibly in the Greco-Roman context because it provided the cultural encyclopedia that, in diverse ways, shaped the early church's Christological conceptuality and vocabulary.”[9] Learning Greco-Roman theology is not only important because that was the context in which early Christians wrote, but also because from the late first century onward, most of our Christian authors converted from that worldview. Rather than talking about the Hellenization of Christianity, we should begin by asking how Hellenists experienced Christianization. In other words, Greco-Roman beliefs about the gods were the default lens through which converts first saw Christ. In order to explore how Greco-Roman theology shaped what people believed about Jesus as god, we do well to begin by asking how they defined a god. Andrew Perriman offers a helpful starting point. “The gods,” he writes, “are mostly understood as corporeal beings, blessed with immortality, larger, more beautiful, and more powerful than their mortal analogues.”[10] Furthermore, there were lots of them! The sublunar realm was, in the words of Paula Fredriksen, “a god-congested place.”[11] What's more, “[S]harp lines and clearly demarcated boundaries between divinity and humanity were lacking."[12] Gods could appear as people and people could ascend to become gods. Comprehending what Greco-Roman people believed about gods coming down and humans going up will occupy the first part of this paper. Only once we've adjusted our thinking to their culture, will we walk through key moments in the life of Jesus of Nazareth to hear the story with ancient Mediterranean ears. Lastly, we'll consider the evidence from sources that think of Jesus in Greco-Roman categories. Bringing this all together we'll enumerate the primary ways to interpret the phrase “Jesus is god” available to Christians in the pre-Nicene period. Gods Coming Down and Humans Going Up The idea that a god would visit someone is not as unusual as it first sounds. We find plenty of examples of Yahweh himself or non-human representatives visiting people in the Hebrew Bible.[13] One psalmist even referred to angels or “heavenly beings” (ESV) as אֱלֹהִים (gods).[14] The Greco-Roman world too told stories about divine entities coming down to interact with people. Euripides tells about the time Zeus forced the god Apollo to become a human servant in the house of Admetus, performing menial labor as punishment for killing the Cyclopes (Alcestis 1). Baucis and Philemon offered hospitality to Jupiter and Mercury when they appeared in human form (Ovid, Metamorphoses 8.26-34). In Homer's Odyssey onlookers warn Antinous for flinging a stool against a stranger since “the gods do take on the look of strangers dropping in from abroad”[15] (17.534-9). Because they believed the boundary between the divine realm and the Earth was so permeable, Mediterranean people were always on guard for an encounter with a god in disguise. In addition to gods coming down, in special circumstances, humans could ascend and become gods too. Diodorus of Sicily demarcated two types of gods: those who are “eternal and imperishable, such as the sun and the moon” and “the other gods…terrestrial beings who attained to immortal honour”[16] (The Historical Library of Diodorus the Sicilian 6.1). By some accounts, even the Olympian gods, including Kronos and Uranus were once mortal men.[17] Among humans who could become divine, we find several distinguishable categories, including heroes, miracle workers, and rulers. We'll look at each briefly before considering how the story of Jesus would resonate with those holding a Greco-Roman worldview. Deified Heroes Cornutus the Stoic said, “[T]he ancients called heroes those who were so strong in body and soul that they seemed to be part of a divine race.” (Greek Theology 31)[18] At first this statement appears to be a mere simile, but he goes on to say of Heracles (Hercules), the Greek hero par excellence, “his services had earned him apotheosis” (ibid.). Apotheosis (or deification) is the process by which a human ascends into the divine realm. Beyond Heracles and his feats of strength, other exceptional individuals became deified for various reasons. Amphiarus was a seer who died in the battle at Thebes. After opening a chasm in the earth to swallow him in battle, “Zeus made him immortal”[19] (Apollodorus, Library of Greek Mythology 3.6). Pausanias says the custom of the inhabitants of Oropos was to drop coins into Amphiarus' spring “because this is where they say Amphiarus rose up as a god”[20] (Guide to Greece 1.34). Likewise, Strabo speaks about a shrine for Calchas, a deceased diviner from the Trojan war (Homer, Illiad 1.79-84), “where those consulting the oracle sacrifice a black ram to the dead and sleep in its hide”[21] (Strabo, Geography 6.3.9). Though the great majority of the dead were locked away in the lower world of Hades, leading a shadowy pitiful existence, the exceptional few could visit or speak from beyond the grave. Lastly, there was Zoroaster the Persian prophet who, according to Dio Chrysostom, was enveloped by fire while he meditated upon a mountain. He was unharmed and gave advice on how to properly make offerings to the gods (Dio Chrysostom, Discourses 36.40). The Psuedo-Clementine Homilies include a story about a lightning bolt striking and killing Zoroaster. After his devotees buried his body, they built a temple on the site, thinking that “his soul had been sent for by lightning” and they “worshipped him as a god”[22] (Homily 9.5.2). Thus, a hero could have extraordinary strength, foresight, or closeness to the gods resulting in apotheosis and ongoing worship and communication. Deified Miracle Workers Beyond heroes, Greco-Roman people loved to tell stories about deified miracle workers. Twice Orpheus rescued a ship from a storm by praying to the gods (Diodorus of Sicily 4.43.1f; 48.5f). After his death, surviving inscriptions indicate that he both received worship and was regarded as a god in several cities.[23] Epimenides “fell asleep in a cave for fifty-seven years”[24] (Diogenes Laertius, Lives of Eminent Philosophers 1.109). He also predicted a ten-year period of reprieve from Persian attack in Athens (Plato Laws 1.642D-E). Plato called him a divine man (θεῖος ἀνήρ) (ibid.) and Diogenes talked of Cretans sacrificing to him as a god (Diogenes, Lives 1.114). Iamblichus said Pythagoras was the son of Apollo and a mortal woman (Life of Pythagoras 2). Nonetheless, the soul of Pythagoras enjoyed multiple lives, having originally been “sent to mankind from the empire of Apollo”[25] (Life 2). Diogenes and Lucian enumerate the lives the pre-existent Pythagoras led, including Aethalides, Euphorbus, Hermotimus, and Pyrrhus (Diogenes, Life of Pythagoras 4; Lucian, The Cock 16-20). Hermes had granted Pythagoras the gift of “perpetual transmigration of his soul”[26] so he could remember his lives while living or dead (Diogenes, Life 4). Ancient sources are replete with Pythagorean miracle stories.[27] Porphyry mentions several, including taming a bear, persuading an ox to stop eating beans, and accurately predicting a catch of fish (Life of Pythagoras 23-25). Porphyry said Pythagoras accurately predicted earthquakes and “chased away a pestilence, suppressed violent winds and hail, [and] calmed storms on rivers and on seas” (Life 29).[28] Such miracles, argued the Pythagoreans made Pythagoras “a being superior to man, and not to a mere man” (Iamblichus, Life 28).[29] Iamblichus lays out the views of Pythagoras' followers, including that he was a god, a philanthropic daemon, the Pythian, the Hyperborean Apollo, a Paeon, a daemon inhabiting the moon, or an Olympian god (Life 6). Another pre-Socratic philosopher was Empedocles who studied under Pythagoras. To him sources attribute several miracles, including stopping a damaging wind, restoring the wind, bringing dry weather, causing it to rain, and even bringing someone back from Hades (Diogenes, Lives 8.59).[30] Diogenes records an incident in which Empedocles put a woman into a trance for thirty days before sending her away alive (8.61). He also includes a poem in which Empedocles says, “I am a deathless god, no longer mortal, I go among you honored by all, as is right”[31] (8.62). Asclepius was a son of the god Apollo and a human woman (Cornutus, Greek Theology 33). He was known for healing people from diseases and injuries (Pindar, Pythian 3.47-50). “[H]e invented any medicine he wished for the sick, and raised up the dead”[32] (Pausanias, Guide to Greece 2.26.4). However, as Diodorus relates, Hades complained to Zeus on account of Asclepius' diminishing his realm, which resulted in Zeus zapping Asclepius with a thunderbolt, killing him (4.71.2-3). Nevertheless, Asclepius later ascended into heaven to become a god (Hyginus, Fables 224; Cicero, Nature of the Gods 2.62).[33] Apollonius of Tyana was a famous first century miracle worker. According to Philostratus' account, the locals of Tyana regard Apollonius to be the son of Zeus (Life 1.6). Apollonius predicted many events, interpreted dreams, and knew private facts about people. He rebuked and ridiculed a demon, causing it to flee, shrieking as it went (Life 2.4).[34] He even once stopped a funeral procession and raised the deceased to life (Life 4.45). What's more he knew every human language (Life 1.19) and could understand what sparrows chirped to each other (Life 4.3). Once he instantaneously transported himself from Smyrna to Ephesus (Life 4.10). He claimed knowledge of his previous incarnation as the captain of an Egyptian ship (Life 3.23) and, in the end, Apollonius entered the temple of Athena and vanished, ascending from earth into heaven to the sound of a choir singing (Life 8.30). We have plenty of literary evidence that contemporaries and those who lived later regarded him as a divine man (Letters 48.3)[35] or godlike (ἰσόθεος) (Letters 44.1) or even just a god (θεός) (Life 5.24). Deified Rulers Our last category of deified humans to consider before seeing how this all relates to Jesus is rulers. Egyptians, as indicated from the hieroglyphs left in the pyramids, believed their deceased kings to enjoy afterlives as gods. They could become star gods or even hunt and consume other gods to absorb their powers.[36] The famous Macedonian conqueror, Alexander the Great, carried himself as a god towards the Persians though Plutarch opines, “[he] was not at all vain or deluded but rather used belief in his divinity to enslave others”[37] (Life of Alexander 28). This worship continued after his death, especially in Alexandria where Ptolemy built a tomb and established a priesthood to conduct religious honors to the deified ruler. Even the emperor Trajan offered a sacrifice to the spirit of Alexander (Cassius Dio, Roman History 68.30). Another interesting example is Antiochus I of Comagene who called himself “Antiochus the just [and] manifest god, friend of the Romans [and] friend of the Greeks.”[38] His tomb boasted four colossal figures seated on thrones: Zeus, Heracles, Apollo, and himself. The message was clear: Antiochus I wanted his subjects to recognize his place among the gods after death. Of course, the most relevant rulers for the Christian era were the Roman emperors. The first official Roman emperor Augustus deified his predecessor, Julius Caesar, celebrating his apotheosis with games (Suetonius, Life of Julius Caesar 88). Only five years after Augustus died, eastern inhabitants of the Roman Empire at Priene happily declared “the birthday of the god Augustus” (ἡ γενέθλιος ἡμέρα τοῦ θεοῦ)[39] to be the start of their provincial year. By the time of Tacitus, a century after Augustus died, the wealthy in Rome had statues of the first emperor in their gardens for worship (Annals 1.73). The Roman historian Appian explained that the Romans regularly deify emperors at death “provided he has not been a despot or a disgrace”[40] (The Civil Wars 2.148).  In other words, deification was the default setting for deceased emperors. Pliny the Younger lays it on pretty thick when he describes the process. He says Nero deified Claudius to expose him; Titus deified Vespasian and Domitian so he could be the son and brother of gods. However, Trajan deified Nerva because he genuinely believed him to be more than a human (Panegyric 11). In our little survey, we've seen three main categories of deified humans: heroes, miracle workers, and good rulers. These “conceptions of deity,” writes David Litwa, “were part of the “preunderstanding” of Hellenistic culture.”[41] He continues: If actual cases of deification were rare, traditions of deification were not. They were the stuff of heroic epic, lyric song, ancient mythology, cultic hymns, Hellenistic novels, and popular plays all over the first-century Mediterranean world. Such discourses were part of mainstream, urban culture to which most early Christians belonged. If Christians were socialized in predominantly Greco-Roman environments, it is no surprise that they employed and adapted common traits of deities and deified men to exalt their lord to divine status.[42] Now that we've attuned our thinking to Mediterranean sensibilities about gods coming down in the shape of humans and humans experiencing apotheosis to permanently dwell as gods in the divine realm, our ears are attuned to hear the story of Jesus with Greco-Roman ears. Hearing the Story of Jesus with Greco-Roman Ears How would second or third century inhabitants of the Roman empire have categorized Jesus? Taking my cue from Litwa's treatment in Iesus Deus, I'll briefly work through Jesus' conception, transfiguration, miracles, resurrection, and ascension. Miraculous Conception Although set within the context of Jewish messianism, Christ's miraculous birth would have resonated differently with Greco-Roman people. Stories of gods coming down and having intercourse with women are common in classical literature. That these stories made sense of why certain individuals were so exceptional is obvious. For example, Origen related a story about Apollo impregnating Amphictione who then gave birth to Plato (Against Celsus 1.37). Though Mary's conception did not come about through intercourse with a divine visitor, the fact that Jesus had no human father would call to mind divine sonship like Pythagoras or Asclepius. Celsus pointed out that the ancients “attributed a divine origin to Perseus, and Amphion, and Aeacus, and Minos” (Origen, Against Celsus 1.67). Philostratus records a story of the Egyptian god Proteus saying to Apollonius' mother that she would give birth to himself (Life of Apollonius of Tyana 1.4). Since people were primed to connect miraculous origins with divinity, typical hearers of the birth narratives of Matthew or Luke would likely think that this baby might be either be a descended god or a man destined to ascend to become a god. Miracles and Healing As we've seen, Jesus' miracles would not have sounded unbelievable or even unprecedent to Mediterranean people. Like Jesus, Orpheus and Empedocles calmed storms, rescuing ships. Though Jesus provided miraculous guidance on how to catch fish, Pythagoras foretold the number of fish in a great catch. After the fishermen painstakingly counted them all, they were astounded that when they threw them back in, they were still alive (Porphyry, Life 23-25). Jesus' ability to foretell the future, know people's thoughts, and cast out demons all find parallels in Apollonius of Tyana. As for resurrecting the dead, we have the stories of Empedocles, Asclepius, and Apollonius. The last of which even stopped a funeral procession to raise the dead, calling to mind Jesus' deeds in Luke 7.11-17. When Lycaonians witnessed Paul's healing of a man crippled from birth, they cried out, “The gods have come down to us in the likeness of men” (Acts 14.11). Another time when no harm befell Paul after a poisonous snake bit him on Malta, Gentile onlookers concluded “he was a god” (Acts 28.6). Barry Blackburn makes the following observation: [I]n view of the tendency, most clearly seen in the Epimenidean, Pythagorean, and Apollonian traditions, to correlate impressive miracle-working with divine status, one may justifiably conclude that the evangelical miracle traditions would have helped numerous gentile Christians to arrive at and maintain belief in Jesus' divine status.[43] Transfiguration Ancient Mediterranean inhabitants believed that the gods occasionally came down disguised as people. Only when gods revealed their inner brilliant natures could people know that they weren't mere humans. After his ship grounded on the sands of Krisa, Apollo leaped from the ship emitting flashes of fire “like a star in the middle of day…his radiance shot to heaven”[44] (Homeric Hymns, Hymn to Apollo 440). Likewise, Aphrodite appeared in shining garments, brighter than a fire and shimmering like the moon (Hymn to Aphrodite 85-89). When Demeter appeared to Metaneira, she initially looked like an old woman, but she transformed herself before her. “Casting old age away…a delightful perfume spread…a radiance shone out far from the goddess' immortal flesh…and the solid-made house was filled with a light like the lightning-flash”[45] (Hymn to Demeter 275-280). Homer wrote about Odysseus' transformation at the golden wand of Athena in which his clothes became clean, he became taller, and his skin looked younger. His son, Telemachus cried out, “Surely you are some god who rules the vaulting skies”[46] (Odyssey 16.206). Each time the observers conclude the transfigured person is a god. Resurrection & Ascension In defending the resurrection of Jesus, Theophilus of Antioch said, “[Y]ou believe that Hercules, who burned himself, lives; and that Aesculapius [Asclepius], who was struck with lightning, was raised”[47] (Autolycus 1.13). Although Hercules' physical body burnt, his transformed pneumatic body continued on as the poet Callimachus said, “under a Phrygian oak his limbs had been deified”[48] (Callimachus, Hymn to Artemis 159). Others thought Hercules ascended to heaven in his burnt body, which Asclepius subsequently healed (Lucian, Dialogue of the Gods 13). After his ascent, Diodorus relates how the people first sacrificed to him “as to a hero” then in Athens they began to honor him “with sacrifices like as to a god”[49] (The Historical Library 4.39). As for Asclepius, his ascension resulted in his deification as Cyprian said, “Aesculapius is struck by lightning, that he may rise into a god”[50] (On the Vanity of Idols 2). Romulus too “was torn to pieces by the hands of a hundred senators”[51] and after death ascended into heaven and received worship (Arnobius, Against the Heathen 1.41). Livy tells of how Romulus was “carried up on high by a whirlwind” and that immediately afterward “every man present hailed him as a god and son of a god”[52] (The Early History of Rome 1.16). As we can see from these three cases—Hercules, Asclepius, and Romulus—ascent into heaven was a common way of talking about deification. For Cicero, this was an obvious fact. People “who conferred outstanding benefits were translated to heaven through their fame and our gratitude”[53] (Nature 2.62). Consequently, Jesus' own resurrection and ascension would have triggered Gentiles to intuit his divinity. Commenting on the appearance of the immortalized Christ to the eleven in Galilee, Wendy Cotter said, “It is fair to say that the scene found in [Mat] 28:16-20 would be understood by a Greco-Roman audience, Jew or Gentile, as an apotheosis of Jesus.”[54] Although I beg to differ with Cotter's whole cloth inclusion of Jews here, it's hard to see how else non-Jews would have regarded the risen Christ. Litwa adds Rev 1.13-16 “[W]here he [Jesus] appears with all the accoutrements of the divine: a shining face, an overwhelming voice, luminescent clothing, and so on.”[55] In this brief survey we've seen that several key events in the story of Jesus told in the Gospels would have caused Greco-Roman hearers to intuit deity, including his divine conception, miracles, healing ministry, transfiguration, resurrection, and ascension. In their original context of second temple Judaism, these very same incidents would have resonated quite differently. His divine conception authenticated Jesus as the second Adam (Luke 3.38; Rom 5.14; 1 Cor 15.45) and God's Davidic son (2 Sam 7.14; Ps 2.7; Lk 1.32, 35). If Matthew or Luke wanted readers to understand that Jesus was divine based on his conception and birth, they failed to make such intentions explicit in the text. Rather, the birth narratives appear to have a much more modest aim—to persuade readers that Jesus had a credible claim to be Israel's messiah. His miracles show that “God anointed Jesus of Nazareth with the Holy Spirit and with power…for God was with him” (Acts 10.38; cf. Jn 3.2; 10.32, 38). Rather than concluding Jesus to be a god, Jewish witnesses to his healing of a paralyzed man “glorified God, who had given such authority to men” (Mat 9.8). Over and over, especially in the Gospel of John, Jesus directs people's attention to his Father who was doing the works in and through him (Jn 5.19, 30; 8.28; 12.49; 14.10). Seeing Jesus raise someone from the dead suggested to his original Jewish audience that “a great prophet has arisen among us” (Lk 7.16). The transfiguration, in its original setting, is an eschatological vision not a divine epiphany. Placement in the synoptic Gospels just after Jesus' promise that some there would not die before seeing the kingdom come sets the hermeneutical frame. “The transfiguration,” says William Lane, “was a momentary, but real (and witnessed) manifestation of Jesus' sovereign power which pointed beyond itself to the Parousia, when he will come ‘with power and glory.'”[56] If eschatology is the foreground, the background for the transfiguration was Moses' ascent of Sinai when he also encountered God and became radiant.[57] Viewed from the lenses of Moses' ascent and the eschaton, the transfiguration of Jesus is about his identity as God's definitive chosen ruler, not about any kind of innate divinity. Lastly, the resurrection and ascension validated Jesus' messianic claims to be the ruler of the age to come (Acts 17.31; Rom 1.4). Rather than concluding Jesus was deity, early Jewish Christians concluded these events showed that “God has made him both Lord and Christ” (Acts 2.36). The interpretative backgrounds for Jesus' ascension were not stories about Heracles, Asclepius, or Romulus. No, the key oracle that framed the Israelite understanding was the messianic psalm in which Yahweh told David's Lord to “Sit at my right hand, until I make your enemies your footstool” (Psalm 110.1). The idea is of a temporary sojourn in heaven until exercising the authority of his scepter to rule over earth from Zion. Once again, the biblical texts remain completely silent about deification. But even if the original meanings of Jesus' birth, ministry, transfiguration, resurrection, and ascension have messianic overtones when interpreted within the Jewish milieu, these same stories began to communicate various ideas of deity to Gentile converts in the generations that followed. We find little snippets from historical sources beginning in the second century and growing with time. Evidence of Belief in Jesus' as a Greco-Roman Deity To begin with, we have two non-Christian instances where Romans regarded Jesus as a deity within typical Greco-Roman categories. The first comes to us from Tertullian and Eusebius who mention an intriguing story about Tiberius' request to the Roman senate to deify Christ. Convinced by “intelligence from Palestine of events which had clearly shown the truth of Christ's divinity”[58] Tiberius proposed the matter to the senate (Apology 5). Eusebius adds that Tiberius learned that “many believed him to be a god in rising from the dead”[59] (Church History 2.2). As expected, the senate rejected the proposal. I mention this story, not because I can establish its historicity, but because it portrays how Tiberius would have thought about Jesus if he had heard about his miracles and resurrection. Another important incident is from one of the governor Pliny the Younger's letters to the emperor Trajan. Having investigated some people accused of Christianity, he found “they had met regularly before dawn on a fixed day to chant verses alternately amongst themselves in honour of Christ as if to a god”[60] (Letter 96). To an outside imperial observer like Pliny, the Christians believed in a man who had performed miracles, defeated death, and now lived in heaven. Calling him a god was just the natural way of talking about such a person. Pliny would not have thought Jesus was superior to the deified Roman emperors much less Zeus or the Olympic gods. If he believed in Jesus at all, he would have regarded him as another Mediterranean prophet who escaped Hades to enjoy apotheosis. Another interesting text to consider is the Infancy Gospel of Thomas. This apocryphal text tells the story of Jesus' childhood between the ages of five and twelve. Jesus is impetuous, powerful, and brilliant. Unsure to conclude that Jesus was “either god or angel,”[61] his teacher remands him to Joseph's custody (7). Later, a crowd of onlookers ponders whether the child is a god or a heavenly messenger after he raises an infant from the dead (17). A year later Jesus raised a construction man who had fallen to his death back to life (18). Once again, the crowd asked if the child was from heaven. Although some historians are quick to assume the lofty conceptions of Justin and his successors about the logos were commonplace in the early Christianity, Litwa points out, “The spell of the Logos could only bewitch a very small circle of Christian elites… In IGT, we find a Jesus who is divine according to different canons, the canons of popular Mediterranean theology.”[62] Another important though often overlooked scholarly group of Christians in the second century was led by a certain Theodotus of Byzantium.[63] Typically referred to by their heresiological label “Theodotians,” these dynamic monarchians lived in Rome and claimed that they held to the original Christology before it had been corrupted under Bishop Zephyrinus (Eusebius, Church History 5.28). Theodotus believed in the virgin birth, but not in his pre-existence or that he was god/God (Pseudo-Hippolytus, Refutation of All Heresies 7.35.1-2; 10.23.1-2). He thought that Jesus was not able to perform any miracles until his baptism when he received the Christ/Spirit. Pseudo-Hippolytus goes on to say, “But they do not want him to have become a god when the Spirit descended. Others say that he became a god after he rose from the dead.”[64] This last tantalizing remark implies that the Theodotians could affirm Jesus as a god after his resurrection though they denied his pre-existence. Although strict unitarians, they could regard Jesus as a god in that he was an ascended immortalized being who lived in heaven—not equal to the Father, but far superior to all humans on earth. Justin Martyr presents another interesting case to consider. Thoroughly acquainted with Greco-Roman literature and especially the philosophy of Plato, Justin sees Christ as a god whom the Father begot before all other creatures. He calls him “son, or wisdom, or angel, or god, or lord, or word”[65] (Dialogue with Trypho 61).  For Justin Christ is “at the same time angel and god and lord and man”[66] (59). Jesus was “of old the Word, appearing at one time in the form of fire, at another under the guise of incorporeal beings, but now, at the will of God, after becoming man for mankind”[67] (First Apology 63). In fact, Justin is quite comfortable to compare Christ to deified heroes and emperors. He says, “[W]e propose nothing new or different from that which you say about the so-called sons of Jupiter [Zeus] by your respected writers… And what about the emperors who die among you, whom you think worthy to be deified?”[68] (21). He readily accepts the parallels with Mercury, Perseus, Asclepius, Bacchus, and Hercules, but argues that Jesus is superior to them (22).[69] Nevertheless, he considered Jesus to be in “a place second to the unchanging and eternal God”[70] (13). The Father is “the Most True God” whereas the Son is he “who came forth from Him”[71] (6). Even as lates as Origen, Greco-Roman concepts of deity persist. In responding to Celsus' claim that no god or son of God has ever come down, Origen responds by stating such a statement would overthrow the stories of Pythian Apollo, Asclepius, and the other gods who descended (Against Celsus 5.2). My point here is not to say Origen believed in all the old myths, but to show how Origen reached for these stories as analogies to explain the incarnation of the logos. When Celsus argued that he would rather believe in the deity of Asclepius, Dionysus, and Hercules than Christ, Origen responded with a moral rather than ontological argument (3.42). He asks how these gods have improved the characters of anyone. Origen admits Celsus' argument “which places the forenamed individuals upon an equality with Jesus” might have force, however in light of the disreputable behavior of these gods, “how could you any longer say, with any show of reason, that these men, on putting aside their mortal body, became gods rather than Jesus?”[72] (3.42). Origen's Christology is far too broad and complicated to cover here. Undoubtedly, his work on eternal generation laid the foundation on which fourth century Christians could build homoousion Christology. Nevertheless, he retained some of the earlier subordinationist impulses of his forebearers. In his book On Prayer, he rebukes praying to Jesus as a crude error, instead advocating prayer to God alone (10). In his Commentary on John he repeatedly asserts that the Father is greater than his logos (1.40; 2.6; 6.23). Thus, Origen is a theologian on the seam of the times. He's both a subordinationist and a believer in the Son's eternal and divine ontology. Now, I want to be careful here. I'm not saying that all early Christians believed Jesus was a deified man like Asclepius or a descended god like Apollo or a reincarnated soul like Pythagoras. More often than not, thinking Christians whose works survive until today tended to eschew the parallels, simultaneously elevating Christ as high as possible while demoting the gods to mere demons. Still, Litwa is inciteful when he writes: It seems likely that early Christians shared the widespread cultural assumption that a resurrected, immortalized being was worthy of worship and thus divine. …Nonetheless there is a difference…Jesus, it appears, was never honored as an independent deity. Rather, he was always worshiped as Yahweh's subordinate. Naturally Heracles and Asclepius were Zeus' subordinates, but they were also members of a larger divine family. Jesus does not enter a pantheon but assumes a distinctive status as God's chief agent and plenipotentiary. It is this status that, to Christian insiders, placed Jesus in a category far above the likes of Heracles, Romulus, and Asclepius who were in turn demoted to the rank of δαίμονες [daimons].[73] Conclusion I began by asking the question, "What did early Christians mean by saying Jesus is god?" We noted that the ancient idea of agency (Jesus is God/god because he represents Yahweh), though present in Hebrew and Christian scripture, didn't play much of a role in how Gentile Christians thought about Jesus. Or if it did, those texts did not survive. By the time we enter the postapostolic era, a majority of Christianity was Gentile and little communication occurred with the Jewish Christians that survived in the East. As such, we turned our attention to Greco-Roman theology to tune our ears to hear the story of Jesus the way they would have. We learned about their multifaceted array of divinities. We saw that gods can come down and take the form of humans and humans can go up and take the form of gods. We found evidence for this kind of thinking in both non-Christian and Christian sources in the second and third centuries. Now it is time to return to the question I began with: “When early Christian authors called Jesus “god” what did they mean?” We saw that the idea of a deified man was present in the non-Christian witnesses of Tiberius and Pliny but made scant appearance in our Christian literature except for the Theodotians. As for the idea that a god came down to become a man, we found evidence in The Infancy Gospel of Thomas, Justin, and Origen.[74] Of course, we find a spectrum within this view, from Justin's designation of Jesus as a second god to Origen's more philosophically nuanced understanding. Still, it's worth noting as R. P. C. Hanson observed that, “With the exception of Athanasius virtually every theologian, East and West, accepted some form of subordinationism at least up to the year 355.”[75] Whether any Christians before Alexander and Athanasius of Alexandria held to the sophisticated idea of consubstantiality depends on showing evidence of the belief that the Son was coequal, coeternal, and coessential with the Father prior to Nicea. (Readers interested in the case for this view should consult Michael Bird's Jesus among the Gods in which he attempted the extraordinary feat of finding proto-Nicene Christology in the first two centuries, a task typically associated with maverick apologists not peer-reviewed historians.) In conclusion, the answer to our driving question about the meaning of “Jesus as god” is that the answer depends on whom we ask. If we ask the Theodotians, Jesus is a god because that's just what one calls an immortalized man who lives in heaven.[76] If we ask those holding a docetic Christology, the answer is that a god came down in appearance as a man. If we ask a logos subordinationist, they'll tell us that Jesus existed as the god through whom the supreme God created the universe before he became a human being. If we ask Tertullian, Jesus is god because he derives his substance from the Father, though he has a lesser portion of divinity.[77] If we ask Athanasius, he'll wax eloquent about how Jesus is of the same substance as the Father equal in status and eternality. The bottom line is that there was not one answer to this question prior to the fourth century. Answers depend on whom we ask and when they lived. Still, we can't help but wonder about the more tantalizing question of development. Which Christology was first and which ones evolved under social, intellectual, and political pressures? In the quest to specify the various stages of development in the Christologies of the ante-Nicene period, this Greco-Roman perspective may just provide the missing link between the reserved and limited way that the NT applies theos to Jesus in the first century and the homoousian view that eventually garnered imperial support in the fourth century. How easy would it have been for fresh converts from the Greco-Roman world to unintentionally mishear the story of Jesus? How easy would it have been for them to fit Jesus into their own categories of descended gods and ascended humans? With the unmooring of Gentile Christianity from its Jewish heritage, is it any wonder that Christologies began to drift out to sea? Now I'm not suggesting that all Christians went through a steady development from a human Jesus to a pre-existent Christ, to an eternal God the Son, to the Chalcedonian hypostatic union. As I mentioned above, plenty of other options were around and every church had its conservatives in addition to its innovators. The story is messy and uneven with competing views spread across huge geographic distances. Furthermore, many Christians probably were content to leave such theological nuances fuzzy, rather than seeking doctrinal precision on Christ's relation to his God and Father. Whatever the case may be, we dare not ignore the influence of Greco-Roman theology in our accounts of Christological development in the Mediterranean world of the first three centuries.    Bibliography The Homeric Hymns. Translated by Michael Crudden. New York, NY: Oxford, 2008. Antioch, Theophilus of. To Autolycus. Translated by Marcus Dods. Vol. 2. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Grand Rapids, MI: Eerdmans, 2001. Aphrahat. The Demonstrations. Translated by Ellen Muehlberger. Vol. 3. The Cambridge Edition of Early Christian Writings. Edited by Mark DelCogliano. Cambridge, UK: Cambridge, 2022. Apollodorus. The Library of Greek Mythology. Translated by Robin Hard. Oxford, UK: Oxford, 1998. Appian. The Civil Wars. Translated by John Carter. London, UK: Penguin, 1996. Arnobius. Against the Heathen. Translated by Hamilton Bryce and Hugh Campbell. Vol. 6. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Peabody, MA: Hendrickson, 1995. Arrian. The Campaigns of Alexander. Translated by Aubrey De Sélincourt. London, UK: Penguin, 1971. Bird, Michael F. Jesus among the Gods. Waco, TX: Baylor, 2022. Blackburn, Barry. Theios Aner and the Markan Miracle Traditions. Tübingen, Germany: J. C. B. Mohr, 1991. Callimachus. Hymn to Artemis. Translated by Susan A. Stephens. Callimachus: The Hymns. New York, NY: Oxford, 2015. Cicero. The Nature of the Gods. Translated by Patrick Gerard Walsh. Oxford, UK: Oxford, 2008. Cornutus, Lucius Annaeus. Greek Theology. Translated by George Boys-Stones. Greek Theology, Fragments, and Testimonia. Atlanta, GA: SBL, 2018. Cotter, Wendy. "Greco-Roman Apotheosis Traditions and the Resurrection Appearances in Matthew." In The Gospel of Matthew in Current Study. Edited by David E. Aune. Grand Rapids, MI: Eerdmans, 2001. Cyprian. Treatise 6: On the Vanity of Idols. Translated by Ernest Wallis. Vol. 5. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Peabody, MA: Hendrickson, 1995. Dittenberger, W. Orientis Graecae Inscriptiones Selectae. Vol. 2. Hildesheim: Olms, 1960. Eusebius. The Church History. Translated by Paul L. Maier. Grand Rapids: Kregel, 2007. Fredriksen, Paula. "How High Can Early High Christology Be?" In Monotheism and Christology in Greco-Roman Antiquity. Edited by Matthew V. Novenson. Vol. 180.vol. Supplements to Novum Testamentum. Leiden: Brill, 2020. Hanson, R. P. C. Search for a Christian Doctrine of God. Grand Rapids, MI: Baker Academic, 2007. Hart, George. The Routledge Dictionary of Egyptian Gods and Goddesses. 2nd ed. Oxford, UK: Routledge, 2005. Homer. The Odyssey. Translated by Robert Fagles. New York, NY: Penguin, 1997. Iamblichus. Life of Pythagoras. Translated by Thomas Taylor. Iamblichus' Life of Pythagoras. Delhi, IN: Zinc Read, 2023. Justin Martyr. Dialogue with Trypho. Translated by Thomas B. Falls. Washington, DC: Catholic University of America Press, 2003. Laertius, Diogenes. Life of Pythagoras. Translated by Kenneth Sylvan Guthrie. The Pythagorean Sourcebook and Library. Edited by David R. Fideler. Grand Rapids, MI: Phanes Press, 1988. Laertius, Diogenes. Lives of the Eminent Philosophers. Translated by Pamela Mensch. Edited by James Miller. New York, NY: Oxford, 2020. Lane, William L. The Gospel of Mark. Nicnt, edited by F. F. Bruce Ned B. Stonehouse, and Gordon D. Fee. Grand Rapids, MI: Eerdmans, 1974. Litwa, M. David. Iesus Deus. Minneapolis: Fortress Press, 2014. Livy. The Early History of Rome. Translated by Aubrey De Sélincourt. London, UK: Penguin, 2002. Origen. Against Celsus. Translated by Frederick Crombie. Vol. 4. The Ante-Nicene Fathers. Peabody, MA: Hendrickson, 2003. Pausanias. Guide to Greece. Translated by Peter Levi. London, UK: Penguin, 1979. Perriman, Andrew. In the Form of a God. Studies in Early Christology, edited by David Capes Michael Bird, and Scott Harrower. Eugene, OR: Cascade Books, 2022. Philostratus. Letters of Apollonius. Vol. 458. Loeb Classical Library. Cambridge, MA: Harvard, 2006. Plutarch. Life of Alexander. Translated by Ian Scott-Kilvert and Timothy E. Duff. The Age of Alexander. London, UK: Penguin, 2011. Porphyry. Life of Pythagoras. Translated by Kenneth Sylvan Guthrie. The Pythagorean Sourcebook and Library. Edited by David Fideler. Grand Rapids, MI: Phanes Press, 1988. Pseudo-Clement. Recognitions. Translated by Thomas Smith. Vol. 8. Ante Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Peabody, MA: Hendrickson, 2003. Pseudo-Hippolytus. Refutation of All Heresies. Translated by David Litwa. Atlanta, GA: SBL, 2016. Pseudo-Thomas. Infancy Gospel of Thomas. Translated by James Orr. Philadelphia: J. B. Lippincott Co., 1903. Psuedo-Clement. Homilies. Translated by Peter Peterson. Vol. 8. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Grand Rapids, MI: Eerdmans, 1897. Siculus, Diodorus. The Historical Library. Translated by Charles Henry Oldfather. Vol. 1. Edited by Giles Laurén: Sophron Editor, 2017. Strabo. The Geography. Translated by Duane W. Roller. Cambridge, UK: Cambridge, 2020. Tertullian. Against Praxeas. Translated by Holmes. Vol. 3. Ante Nice Fathers. Peabody, MA: Hendrickson, 2003. Tertullian. Apology. Translated by S. Thelwall. Vol. 3. Ante-Nicene Fathers, edited by Alexander Roberts and James Donaldson. Peabody, MA: Hendrickson, 2003. Younger, Pliny the. The Letters of the Younger Pliny. Translated by Betty Radice. London: Penguin, 1969. End Notes [1] For the remainder of this paper, I will use the lower case “god” for all references to deity outside of Yahweh, the Father of Christ. I do this because all our ancient texts lack capitalization and our modern capitalization rules imply a theology that is anachronistic and unhelpful for the present inquiry. [2] Christopher Kaiser wrote, “Explicit references to Jesus as ‘God' in the New Testament are very few, and even those few are generally plagued with uncertainties of either text or interpretation.” Christopher B. Kaiser, The Doctrine of God: A Historical Survey (London: Marshall Morgan & Scott, 1982), 29. Other scholars such as Raymond Brown (Jesus: God and Man), Jason David BeDuhn (Truth in Translation), and Brian Wright (“Jesus as θεός: A Textual Examination” in Revisiting the Corruption of the New Testament) have expressed similar sentiments. [3] John 20.28; Hebrews 1.8; Titus 2.13; 2 Peter 1.1; Romans 9.5; and 1 John 5.20. [4] See Polycarp's Epistle to the Philippians 12.2 where a manuscript difference determines whether or not Polycarp called Jesus god or lord. Textual corruption is most acute in Igantius' corpus. Although it's been common to dismiss the long recension as an “Arian” corruption, claiming the middle recension to be as pure and uncontaminated as freshly fallen snow upon which a foot has never trodden, such an uncritical view is beginning to give way to more honest analysis. See Paul Gilliam III's Ignatius of Antioch and the Arian Controversy (Leiden: Brill, 2017) for a recent treatment of Christological corruption in the middle recension. [5] See the entries for  אֱלֹהִיםand θεός in the Hebrew Aramaic Lexicon of the Old Testament (HALOT), the Brown Driver Briggs Lexicon (BDB), Eerdmans Dictionary, Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament, the Bauer Danker Arndt Gingrich Lexicon (BDAG), Friberg Greek Lexicon, and Thayer's Greek Lexicon. [6] See notes on Is 9.6 and Ps 45.6. [7] ZIBBC: “In what sense can the king be called “god”? By virtue of his divine appointment, the king in the ancient Near East stood before his subjects as a representative of the divine realm. …In fact, the term “gods“ (ʾelōhı̂m) is used of priests who functioned as judges in the Israelite temple judicial system (Ex. 21:6; 22:8-9; see comments on 58:1; 82:6-7).” John W. Hilber, “Psalms,” in The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs, vol. 5 of Zondervan Illustrated Bible Backgrounds Commentary: Old Testament. ed. John H. Walton (Grand Rapids: Zondervan, 2009), 358. [8] Around a.d. 340, Aphrahat of Persia advised his fellow Christians to reply to Jewish critics who questioned why “You call a human being ‘God'” (Demonstrations 17.1). He said, “For the honored name of the divinity is granted event ot rightoues human beings, when they are worthy of being called by it…[W]hen he chose Moses, his friend and his beloved…he called him “god.” …We call him God, just as he named Moses with his own name…The name of the divinity was granted for great honor in the world. To whom he wishes, God appoints it” (17.3, 4, 5). Aphrahat, The Demonstrations, trans., Ellen Muehlberger, vol. 3, The Cambridge Edition of Early Christian Writings (Cambridge, UK: Cambridge, 2022), 213-15. In the Clementine Recognitions we find a brief mention of the concept:  “Therefore the name God is applied in three ways: either because he to whom it is given is truly God, or because he is the servant of him who is truly; and for the honour of the sender, that his authority may be full, he that is sent is called by the name of him who sends, as is often done in respect of angels: for when they appear to a man, if he is a wise and intelligent man, he asks the name of him who appears to him, that he may acknowledge at once the honour of the sent, and the authority of the sender” (2.42). Pseudo-Clement, Recognitions, trans., Thomas Smith, vol. 8, Ante Nicene Fathers (Peabody, MA: Hendrickson, 2003). [9] Michael F. Bird, Jesus among the Gods (Waco, TX: Baylor, 2022), 13. [10] Andrew Perriman, In the Form of a God, Studies in Early Christology, ed. David Capes Michael Bird, and Scott Harrower (Eugene, OR: Cascade Books, 2022), 130. [11] Paula Fredriksen, "How High Can Early High Christology Be?," in Monotheism and Christology in Greco-Roman Antiquity, ed. Matthew V. Novenson, vol. 180 (Leiden: Brill, 2020), 296, 99. [12] ibid. [13] See Gen 18.1; Ex 3.2; 24.11; Is 6.1; Ezk 1.28. [14] Compare the Masoretic Text of Psalm 8.6 to the Septuagint and Hebrews 2.7. [15] Homer, The Odyssey, trans., Robert Fagles (New York, NY: Penguin, 1997), 370. [16] Diodorus Siculus, The Historical Library, trans., Charles Henry Oldfather, vol. 1 (Sophron Editor, 2017), 340. [17] Uranus met death at the brutal hands of his own son, Kronos who emasculated him and let bleed out, resulting in his deification (Eusebius, Preparation for the Gospel 1.10). Later on, after suffering a fatal disease, Kronos himself experienced deification, becoming the planet Saturn (ibid.). Zeus married Hera and they produced Osiris (Dionysus), Isis (Demeter), Typhon, Apollo, and Aphrodite (ibid. 2.1). [18] Lucius Annaeus Cornutus, Greek Theology, trans., George Boys-Stones, Greek Theology, Fragments, and Testimonia (Atlanta, GA: SBL, 2018), 123. [19] Apollodorus, The Library of Greek Mythology, trans., Robin Hard (Oxford, UK: Oxford, 1998), 111. [20] Pausanias, Guide to Greece, trans., Peter Levi (London, UK: Penguin, 1979), 98. [21] Strabo, The Geography, trans., Duane W. Roller (Cambridge, UK: Cambridge, 2020), 281. [22] Psuedo-Clement, Homilies, trans., Peter Peterson, vol. 8, Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans, 1897). Greek: “αὐτὸν δὲ ὡς θεὸν ἐθρήσκευσαν” from Jacques Paul Migne, Patrologia Graeca, taken from Accordance (PSCLEMH-T), OakTree Software, Inc., 2018, Version 1.1. [23] See Barry Blackburn, Theios Aner and the Markan Miracle Traditions (Tübingen, Germany: J. C. B. Mohr, 1991), 32. [24] Diogenes Laertius, Lives of the Eminent Philosophers, trans., Pamela Mensch (New York, NY: Oxford, 2020), 39. [25] Iamblichus, Life of Pythagoras, trans., Thomas Taylor, Iamblichus' Life of Pythagoras (Delhi, IN: Zinc Read, 2023), 2. [26] Diogenes Laertius, Life of Pythagoras, trans., Kenneth Sylvan Guthrie, The Pythagorean Sourcebook and Library (Grand Rapids, MI: Phanes Press, 1988), 142. [27] See the list in Blackburn, 39. He corroborates miracle stories from Diogenus Laertius, Iamblichus, Apollonius, Nicomachus, and Philostratus. [28] Porphyry, Life of Pythagoras, trans., Kenneth Sylvan Guthrie, The Pythagorean Sourcebook and Library (Grand Rapids, MI: Phanes Press, 1988), 128-9. [29] Iamblichus,  68. [30] What I call “resurrection” refers to the phrase, “Thou shalt bring back from Hades a dead man's strength.” Diogenes Laertius 8.2.59, trans. R. D. Hicks. [31] Laertius, "Lives of the Eminent Philosophers," 306. Two stories of his deification survive: in one Empedocles disappears in the middle of the night after hearing an extremely loud voice calling his name. After this the people concluded that they should sacrifice to him since he had become a god (8.68). In the other account, Empedocles climbs Etna and leaps into the fiery volcanic crater “to strengthen the rumor that he had become a god” (8.69). [32] Pausanias,  192. Sextus Empiricus says Asclepius raised up people who had died at Thebes as well as raising up the dead body of Tyndaros (Against the Professors 1.261). [33] Cicero adds that the Arcadians worship Asclepius (Nature 3.57). [34] In another instance, he confronted and cast out a demon from a licentious young man (Life 4.20). [35] The phrase is “περὶ ἐμοῦ καὶ θεοῖς εἴρηται ὡς περὶ θείου ἀνδρὸς.” Philostratus, Letters of Apollonius, vol. 458, Loeb Classical Library (Cambridge, MA: Harvard, 2006). [36] See George Hart, The Routledge Dictionary of Egyptian Gods and Goddesses, 2nd ed. (Oxford, UK: Routledge, 2005), 3. [37] Plutarch, Life of Alexander, trans., Ian Scott-Kilvert and Timothy E. Duff, The Age of Alexander (London, UK: Penguin, 2011), 311. Arrian includes a story about Anaxarchus advocating paying divine honors to Alexander through prostration. The Macedonians refused but the Persian members of his entourage “rose from their seats and one by one grovelled on the floor before the King.” Arrian, The Campaigns of Alexander, trans., Aubrey De Sélincourt (London, UK: Penguin, 1971), 222. [38] Translation my own from “Ἀντίοχος ὁ Θεὸς Δίκαιος Ἐπιφανὴς Φιλορωμαῖος Φιλέλλην.” Inscription at Nemrut Dağ, accessible at https://www.tertullian.org/rpearse/mithras/display.php?page=cimrm32. See also https://zeugma.packhum.org/pdfs/v1ch09.pdf. [39] Greek taken from W. Dittenberger, Orientis Graecae Inscriptiones Selectae, vol. 2 (Hildesheim: Olms, 1960), 48-60. Of particular note is the definite article before θεός. They didn't celebrate the birthday of a god, but the birthday of the god. [40] Appian, The Civil Wars, trans., John Carter (London, UK: Penguin, 1996), 149. [41] M. David Litwa, Iesus Deus (Minneapolis: Fortress Press, 2014), 20. [42] ibid. [43] Blackburn, 92-3. [44] The Homeric Hymns, trans., Michael Crudden (New York, NY: Oxford, 2008), 38. [45] "The Homeric Hymns," 14. [46] Homer,  344. [47] Theophilus of Antioch, To Autolycus, trans., Marcus Dods, vol. 2, Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans, 2001). [48] Callimachus, Hymn to Artemis, trans., Susan A. Stephens, Callimachus: The Hymns (New York, NY: Oxford, 2015), 119. [49] Siculus,  234. [50] Cyprian, Treatise 6: On the Vanity of Idols, trans., Ernest Wallis, vol. 5, Ante-Nicene Fathers (Peabody, MA: Hendrickson, 1995). [51] Arnobius, Against the Heathen, trans., Hamilton Bryce and Hugh Campbell, vol. 6, Ante-Nicene Fathers (Peabody, MA: Hendrickson, 1995). [52] Livy, The Early History of Rome, trans., Aubrey De Sélincourt (London, UK: Penguin, 2002), 49. [53] Cicero, The Nature of the Gods, trans., Patrick Gerard Walsh (Oxford, UK: Oxford, 2008), 69. [54] Wendy Cotter, "Greco-Roman Apotheosis Traditions and the Resurrection Appearances in Matthew," in The Gospel of Matthew in Current Study, ed. David E. Aune (Grand Rapids, MI: Eerdmans, 2001), 149. [55] Litwa, 170. [56] William L. Lane, The Gospel of Mark, Nicnt, ed. F. F. Bruce Ned B. Stonehouse, and Gordon D. Fee (Grand Rapids, MI: Eerdmans, 1974). [57] “Recent commentators have stressed that the best background for understanding the Markan transfiguration is the story of Moses' ascent up Mount Sinai (Exod. 24 and 34).” Litwa, 123. [58] Tertullian, Apology, trans. S. Thelwall, vol. 3, Ante-Nicene Fathers, ed. Alexander Roberts and James Donaldson (Peabody, MA: Hendrickson, 2003). [59] Eusebius, The Church History, trans. Paul L. Maier (Grand Rapids: Kregel, 2007), 54. [60] Pliny the Younger, The Letters of the Younger Pliny, trans., Betty Radice (London: Penguin, 1969), 294. [61] Pseudo-Thomas, Infancy Gospel of Thomas, trans., James Orr (Philadelphia: J. B. Lippincott Co., 1903), 25. [62] Litwa, 83. [63] For sources on Theodotus, see Pseduo-Hippolytus, Refutation of All Heresies 7.35.1-2; 10.23.1-2; Pseudo-Tertullian, Against All Heresies 8.2; Eusebius, Church History 5.28. [64] Pseudo-Hippolytus, Refutation of All Heresies, trans., David Litwa (Atlanta, GA: SBL, 2016), 571. [65] I took the liberty to decapitalize these appellatives. Justin Martyr, Dialogue with Trypho, trans. Thomas B. Falls (Washington, DC: Catholic University of America Press, 2003), 244. [66] Justin Martyr, 241. (Altered, see previous footnote.) [67] Justin Martyr, 102. [68] Justin Martyr, 56-7. [69] Arnobius makes a similar argument in Against the Heathen 1.38-39 “Is he not worthy to be called a god by us and felt to be a god on account of the favor or such great benefits? For if you have enrolled Liber among the gods because he discovered the use of wine, and Ceres the use of bread, Aesculapius the use of medicines, Minerva the use of oil, Triptolemus plowing, and Hercules because he conquered and restrained beasts, thieves, and the many-headed hydra…So then, ought we not to consider Christ a god, and to bestow upon him all the worship due to his divinity?” Translation from Litwa, 105. [70] Justin Martyr, 46. [71] Justin Martyr, 39. [72] Origen, Against Celsus, trans. Frederick Crombie, vol. 4, The Ante-Nicene Fathers (Peabody, MA: Hendrickson, 2003). [73] Litwa, 173. [74] I could easily multiply examples of this by looking at Irenaeus, Tertullian, Hippolytus, and many others. [75] The obvious exception to Hanson's statement were thinkers like Sabellius and Praxeas who believed that the Father himself came down as a human being. R. P. C. Hanson, Search for a Christian Doctrine of God (Grand Rapids, MI: Baker Academic, 2007), xix. [76] Interestingly, even some of the biblical unitarians of the period were comfortable with calling Jesus god, though they limited his divinity to his post-resurrection life. [77] Tertullian writes, “[T]he Father is not the same as the Son, since they differ one from the other in the mode of their being. For the Father is the entire substance, but the Son is a derivation and portion of the whole, as He Himself acknowledges: “My Father is greater than I.” In the Psalm His inferiority is described as being “a little lower than the angels.” Thus the Father is distinct from the Son, being greater than the Son” (Against Praxeas 9). Tertullian, Against Praxeas, trans., Holmes, vol. 3, Ante Nice Fathers (Peabody, MA: Hendrickson, 2003).

Show #2011 Links from this broadcast:  Liberty Action Network Action: https://thelibertyactionnetwork.com/all-authority-is-given-to-us-to-save-the-children/ Catholic Church changed the Sabbath: https://fb.watch/o0xoKxJqYx/?mibextid=v7YzmG Wizard of Oz decoded: https://www.youtube.com/watch?v=xdYKzjS13DU ‘Apotheosis’: https://webstersdictionary1828.com/Dictionary/Apotheosis Symbols in Plain Sight: https://www.ranker.com/list/secret-conspiracy-and-occult-symbols-in-washington-dc/amandasedlakhevener Apotheosis of Washington: https://www.aoc.gov/explore-capitol-campus/art/apotheosis-washington “Self […]

The Speaker drama is over (for now) – but who is Mike Johnson? His ascension is not only further evidence that the January 6 insurrectionists are now fully in charge of the House, but also a manifestation of how much the Republican Party is dominated by the interests and sensibilities of religious reactionaries. Johnson rejects the separation of church and state, he disdains pluralism, and he certainly doesn't like “democracy.”   We also discuss the role threats of violence played in this whole affair. The MAGA base wanted Jim Jordan – and threatened those who didn't support him. We talk about the surge of political violence from the Right, violent threats as a form of political communication, and the kind of political culture that has been established on the Right and is constantly being normalized not just by Donald Trump, but also by an inability and/or unwillingness of America's elected leaders and political institutions to hold the line. Does the fact that some Republicans publicly resisted these threats signal that this is about to change? We are skeptical: After all, even those Republicans who lamented the MAGA threats have not been willing to break with Trump or critically reflect on the escalating demonization of “the Left” that is animating the rise of rightwing violence.   Finally, we are taking a big-picture look at the state of the 2024 presidential race. On the Republican side, Trump's “legal troubles” have not hurt him – he is not only in a stronger position now than before he was first indicted, but also than at a comparable point in time before the 2016 election. What are the reasons for his hold over the Right, and what does this tell us about the field of Republican “challengers”? On the Democratic side, we discuss what to make of all the polling data that suggests a tough road ahead for Joe Biden – and why the conventional wisdom about the electoral effect of presidential approval rating and perceptions of the economy might not apply. We also discuss the question of Biden's age: There is a real issue here, as America's political elite is indeed significantly older than that of any other comparable democracy. But the mainstream media's fixation on the “Biden so old” trope also signals something else. Sources and Further Reading:   Annie Karni, “In Johnson, House Republicans Elevate One of Their Staunchest Conservatives,” NYT, October 25, 2023 https://www.nytimes.com/2023/10/25/us/politics/mike-johnson-house-speaker.html   “They Legitimized the Myth of a Stolen Election — and Reaped the Rewards,” NYT, October 3, 2022 https://www.nytimes.com/2022/10/03/us/politics/republican-election-objectors.html   Sarah Posner, “The Christian Legal Army Behind ‘Masterpiece Cakeshop,' The Nation, November 28, 2017 https://www.thenation.com/article/archive/the-christian-legal-army-behind-masterpiece-cakeshop/   Jamelle Bouie, “The Apotheosis of Jim Jordan Is a Sight to Behold,” NYT, October 17, 2023 https://www.nytimes.com/2023/10/17/opinion/jim-jordan-house-speaker.html   Ron Brownstein, “The Threat to Democracy Is Coming From Inside the U.S. House,” The Atlantic, October 18, 2023 https://www.theatlantic.com/politics/archive/2023/10/us-house-democracy-threat-republican-speaker-race/675679/   Aaron Blake, “Threats couldn't save Jim Jordan. But Trump-era intimidation has had an impact,” WaPo, October 20, 2023 https://www.washingtonpost.com/politics/2023/10/20/threats-havent-saved-jordan-trump-era-intimidation-has-had-an-impact/   “Threats to American Democracy Ahead of an Unprecedented Presidential Election,” PRRI, October 25, 2023 https://www.prri.org/research/threats-to-american-democracy-ahead-of-an-unprecedented-presidential-election/   Nathan P. Kalmoe and Lilliana Mason, “Threats as Political Communication,” Political Communication, October 18, 2023 https://www.tandfonline.com/doi/full/10.1080/10584609.2023.2270539

Two veteran Star Trek podcasters watch Babylon 5 for the first time. Brent Allen and Jeff Akin search for Star Trek like messages in this series, deciding if they should have watched it sooner.New Kosh is no more!! Jeff and Brent hope they can be the kind of friend Zack is being for Garibaldi. This show is produced in association with the Akin Collective, Mulberry Entertainment, and Framed Games. Find out how you can support the show and get great bonus content like access to notes, a Discord server, unedited reaction videos, and more: https://www.patreon.com/babylon5firstExecutive Producers: Andrew Chris Aufenthie ClubPro70 David Fabio KaseckerIan MaurerJeffrey Hayes JimMagnus HedqvistMarti A GarciaMartin SvendsenMr Krosis Peter Schuller Rob Bent Ron H Samantha Pearce Starfury 5470 Templar9999TrekkieTreyTheTrekker TerrafanTodd SchmuckProducers: David Blau Guy Kovel John Koniges katSingularFollow us on Twitter: https://www.twitter.com/BabylonFirstWebsite: https://www.babylon5first.com/All rights belong to the Prime Time Entertainment Network, WBTV, and TNT. No copyright infringement intended.Copyright Disclaimer, Under Section 107 of the Copyright Act 1976, allowance is made for 'fair use' for purposes such as criticism, comment, news reporting, teaching, scholarship, and research. Fair use is a use permitted by copyright statute that might otherwise be infringing. Non-profit, educational or personal use tips the balance in favor of fair use.Visit https://www.patreon.com/babylon5first to join the Babylon 5 For the First Time Patreon. Support the show

Join us for a tell-all conversation with a leading biblical scholar on what really happened at the trial of Jesus, the concept of the Divine Messiah, the Holiness Code in Leviticus, Messianism and Mysticism in the Bible and the Deification of Moses – and what all of this might mean for us today. Dr. Israel Knohl is a Senior Research Fellow of the Kogod Research Center at Shalom Hartman Institute. He has a doctorate in Bible from The Hebrew University of Jerusalem, where he is the Yehezkel Kaufmann Professor of Bible. Professor Knohl has served as a visiting professor at Harvard University, University of California at Berkeley, Stanford University and the University of Chicago Divinity School. https://www.hartman.org.il/person/israel-knohl/ Think better. Do better. Hartman scholars bring you the big Jewish ideas we need for this moment. Study with them in free virtual classes or watch the videos at: www.shalomhartman.org/ideasfortoday - www.youtube.com/@ShalomHartmanInstitute00:00 Excerpt 00:48 The Trial of Jesus 08:25 The Divine Messiah 22:48 Was Jesus' claim radical? 27:53 Israel's Thesis - the Holiness Code 35:16 The Priestly Agenda 40:30 Messianism 50:07 Mysticism in the Bible 57:01 The Apotheosis of Moses 1:02:25 Scandals 1:11:09 Meaning 1:13:25 Book of Bahir - Meaning of Blessing 1:21:40 Personal Reflection 1:26:33 The Takeaway 1:35:55 Niggun Join Seekers: https://discord.gg/EQtjK2FWsmhttps://facebook.com/seekersofunityhttps://instagram.com/seekersofunityhttps://www.twitter.com/seekersofuhttps://www.seekersofunity.com Thank you to our beloved Patrons: Keenan, Gab, John, Victoria, Casey, Joseph, Brad, Benjamin, Arin, jXaviErre, Margo, Gale, Eny, Kim, Michael, Kirk, Ron, Seth, Daniel, Raphael, Daniel, Jason, Sergio, Leila, Wael, Simona, Francis, Etty, Stephen, Arash, William, Michael, Matija, Timony, Vilijami, Stoney, El techo, Stephen, Ross, Ahmed, Alexander, Diceman, Hannah, Julian, Leo, Sim, Sultan, John, Joshua, Igor, Chezi, Jorge, Andrew, Alexandra, Füsun, Lucas, Andrew, Stian, Ivana, Aédàn, Darjeeling, Astarte, Declan, Gregory, Alex, Charlie, Anonymous, Joshua, Arin, Sage, Marcel, Ahawk, Yehuda, Kevin, Evan, Shahin, Al Alami, Dale, Ethan, Gerr, Effy, Noam, Ron, Shtus, Mendel, Jared, Tim, Mystic Experiment, MM, Lenny, Justin, Joshua, Jorge, Wayne, Jason, Caroline, Yaakov, Daniel, Wodenborn, Steve, Collin, Justin, Mariana, Vic, Shaw, Carlos, Nico, Isaac, Frederick, David, Ben, Rodney, Charley, Jonathan, Chelsea, Curly Joe, Adam and Andre. Join them in supporting us: patreon: https://www.patreon.com/seekers paypal: https://www.paypal.com/donate?hosted_button_id=RKCYGQSMJFDRU

Episode #301 of BGMania: A Video Game Music Podcast. This week on the show, Bryan and Bedroth from RPGera let the entire show be taken over by a highly intelligent AI! Shoutout to Lindsey for providing the voice of Lingua. Email the show at bgmaniapodcast@gmail.com with requests for upcoming episodes, questions, feedback, comments, concerns, or whatever you want! Special thanks to our Executive Producers: Jexak & Xancu. EPISODE PLAYLIST AND CREDITS City of Tears from Hollow Knight [Christopher Larkin, 2017] Apotheosis from Journey [Austin Wintory, 2012] Secret of the Forest from Chrono Trigger [Yasunori Mitsuda, 1995] The Choice from The Last of Us [Gustavo Santaolalla, 2013] The Milkman Conspiracy from Psychonauts [Peter McConnell, 2005] Main Theme from Guild Wars [Jeremy Soule, 2005] Emil: Sacrifice from NieR Replicant [Keiichi Okabe feat. Emi Evans, 2010] Introduction from Dune 2: The Building of a Dynasty [Frank Klepacki, 1992] Windy Hill: Zone 1 from Sonic Lost World [Tomoya Ohtani, 2013] Wir Fliegen from Xenoblade Chronicles X [Hiroyuki Sawano feat. Mika Kobayashi, 2015] Cedar Grove Sanitarium from Silent Hill: Origins [Akira Yamaoka, 2007] Smooth Criminal from Michael Jackson's Moonwalker [Tohru Nakabayashi, 1990] Virtual Space Manipulator -Star Dream Phase 2- from Kirby: Planet Robobot [Hirokazu Ando & Jun Ishikawa, 2016] Ending 1 from Inindo: Way of the Ninja [Hiori Wakakuwa, 1993] SUPPORT US Patreon: https://patreon.com/rpgera CONTACT US Website: https://rpgera.com Discord: https://discord.gg/cC73Heu Twitch: https://twitch.tv/therpgera Twitter: https://twitter.com/OriginalLDG Instagram: https://instagram.com/bryan.ldg/ Facebook: https://facebook.com/leveldowngaming RPGERA PODCAST NETWORK Very Good Music: A VGM Podcast The Movie Bar --- Send in a voice message: https://podcasters.spotify.com/pod/show/bgmania/message

More balance changes have been teased, and I play TonberryBleu's Wild Astral Automaton Priest. You can find the deck import link below the following contact links.  Join our Discord community here or at discord.me/blisterguy. You can follow me @blisterguy or the podcast @walktoworkHS on twitter. Subscribe to my Youtube channel. You can support this podcast and my other Hearthstone work at Patreon here. # 2x (0) Raise Dead  # 2x (1) Animate Dead # 2x (1) Astral Automaton # 2x (1) Embalming Ritual # 2x (1) Power Word: Shield # 2x (1) Shard of the Naaru # 2x (2) Creation Protocol # 2x (2) Power Chord: Synchronize # 2x (2) Resurrect # 2x (2) Thrive in the Shadows # 1x (3) Apotheosis # 2x (3) Cathedral of Atonement  # 2x (3) Gift of Luminance # 1x (3) Love Everlasting # 2x (3) Palm Reading # 1x (4) Ignis, the Eternal Flame # 1x (7) Aman'Thul #  AAEBAcWaBgSvugPPxgXP9gXYgQYN5QT6EaylA6fLA9fOA+LeA62KBIaDBaSRBbvHBabxBe33BbieBgAA

In this thought-provoking episode, join us as we delve into the concept of apotheosis and its significance in Freemasonry, exploring how the transformative journey towards divine enlightenment plays a pivotal role in the craft's teachings and rituals, offering profound insights into the pursuit of personal and spiritual growth within the fraternity.

Dave and Chris open up with an observation about the true meaning of the phrase “excuse me,” before moving on to an exploration of the journey of American drinking culture and the way alcohol preferences change with age. Along the way, the two establish the “Hefeweizen Principle” (a way to point out minor degrees of cultural snobbery), before the discussion (and journey) culminates in the one drink that signifies true bar order enlightenment. Host: Dave Chang and Chris Ying Producer: Victoria Valencia, Cory McConnell, Gabi Marler, Euno Lee Learn more about your ad choices. Visit podcastchoices.com/adchoices

Dave and Chris open up with an observation about the true meaning of the phrase “excuse me,” before moving on to an exploration of the journey of American drinking culture and the way alcohol preferences change with age. Along the way, the two establish the “Hefeweizen Principle” (a way to point out minor degrees of cultural snobbery), before the discussion (and journey) culminates in the one drink that signifies true bar order enlightenment. Host: Dave Chang and Chris Ying Producer: Victoria Valencia, Cory McConnell, Gabi Marler, Euno Lee Learn more about your ad choices. Visit podcastchoices.com/adchoices

Merriam-Webster's Word of the Day for March 13, 2023 is: apotheosis • uh-pah-thee-OH-sis • noun Apotheosis means "the perfect form or example of something" or "the highest or best part of something." It can also mean "elevation to divine status; deification." // Some consider (however ironically) french fries to be the apotheosis of U.S. cuisine. // Their music reached its creative apotheosis in the late aughts, which is also when they won two Grammys. See the entry > Examples: "Having begun 4,000 years ago, as 'strange little rooms in modest Mesopotamian houses' storing cuneiform tablets, libraries reached their Western European apotheosis by the 18th and 19th centuries as grand paneled spaces with fireplaces, ornate ceilings, built-in shelves, hard and soft chairs (for serious and relaxed reading), plush carpets, game tables, maybe a grand piano and secret doors (through which servants discreetly entered to tend fires)." — Julie Lasky, The New York Times, 26 Dec. 2021 Did you know? Among the ancient Greeks, it was sometimes thought fitting to grant someone "god" status. Hence the word apothéōsis, from the verb apotheóō or apotheoûn, meaning "to deify." (All are rooted in Greek theós, meaning "god," which we can also thank for such religion-related terms as theology and atheism.). There's not a lot of literal apotheosizing to be had in modern English, but apotheosis is thriving in the 21st century. It can refer to the highest or best part of something, as in "the celebration reaches its apotheosis in an elaborate feast," or to a perfect example or ultimate form, as in "a movie that is the apotheosis of the sci-fi genre."

Duck Team joins Bumpy in a search for the missing Old Folks! Callie kicks down some doors, Sol gets slippery, and Calder has a bad dream. Support us at Patreon.com/Naddpod to get access to the after-show and a bunch of other Naddpod content! Get tickets to our upcoming live shows at naddpod.com/live.Music/Sound Effects Include:"A Wizard Tournament" by Emily Axford."Lilith LaTrix" by Emily Axford."The Baroness" by Emily Axford."Hospitably Hostile" by Emily Axford."The Pact" by Emily Axford."Balnor the Brave" by Emily Axford."A Memory" by Emily Axford."Langston" by Emily Axford."A Fate Refused" by Emily Axford."Unknown Tome" by Emily Axford."The Purge" by Emily Axford."Apotheosis" by Emily Axford."Winter Sprite" by Emily Axford."The Valiant Ol' Cobb" by Emily Axford."Mee Maw's Burden" by Emily Axford."Demi-God" by Emily Axford."Forsaken" by Emily Axford."The Gunslinger's Girl" by Emily Axford."Winter Sprite" by Emily Axford."The Prodigal Sister" by Emily Axford.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Duck Team interrogates Glen, then hatches a plan to save the Crick! Sol goes from hot to cute, Calder finds a new favorite beverage, and Callie's done playing games. Support us at Patreon.com/Naddpod to get access to the after-show and a bunch of other Naddpod content! Get tickets to our upcoming live shows at naddpod.com/live.Music/Sound Effects Include:"Electric Zap" by bevibelddesign at Freesound.org."Jacob's Ladder" by Halleck at Freesound.org."Electric Wooshes" by Glaneur de sons at Freesound.org."A Wizard's Tournament" by Emily Axford."All I Need is One Thread to Spin a Web" by Emily Axford."Hospitably Hostile" by Emily Axford."A Haven Away From Home" by Emily Axford."Left is Left, Right is Center" by Emily Axford."Bonkginya, Fia Bonkginya" by Emily Axford."Langston" by Emily Axford."Deadeye" by Emily Axford."Alexandrite" by Emily Axford."Tarragon's Terrarium" by Emily Axford."Lilith Latrix" by Emily Axford."Secret Basement" by Emily Axford."Montgomery Manor" by Emily Axford."Demigod" by Emily Axford."Beedra Weevil" by Emily Axford."Apotheosis" by Emily Axford."Spooky Shafts" by Emily Axford.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.