Podcasts about Appian

It's easy to get lost in the AI gold rush exploding around the globe. On this episode of The Reboot Chronicles Show, Appian CEO Matt Calkins explains why AI's greatest value isn't about replacing humans, but about helping organizations work faster or smarter. Now it is time for a moment of truth about the basic value of AI.A great American entrepreneurial growth story, Matt has grown Appian from a scrappy basement startup to the most successful software IPO of 2017 with only $10 million of pre IPO capital. Most CEOs don't raise capital so efficiently before going public—which is one reason we wanted him on the show. I guess also because Dean did the same thing, as the CEO of Autoweb, which he took public at a billion-dollar valuation. It's a small club…but getting bigger with AI companies.This rapidly growing group now has a $2B market cap and thousands of employees that have rebooted into a ‘Process AI' firm built to enable a ‘worker' model for organizations.Hot off the heels of their World Conference, where they unpacked the future of tech, and how to put AI to work, Matt cuts through the hype to help us peer around corners with a realistic take on what's next for our organizations and our lives.

Melvyn Bragg and guests discuss the brothers Tiberius and Gaius Gracchus whose names are entwined with the end of Rome's Republic and the rise of the Roman Emperors. As tribunes, they brought popular reforms to the Roman Republic at the end of the 2nd century BC. Tiberius (c163-133BC) brought in land reform so every soldier could have his farm, while Gaius (c154-121BC) offered cheap grain for Romans and targeted corruption among the elites. Those elites saw the reforms as such a threat that they had the brothers killed: Tiberius in a shocking murder led by the Pontifex Maximus, the high priest, in 133BC and Gaius 12 years later with the senate's approval. This increase in political violence was to destabilise the Republic, forever tying the Gracchi to the question of why Rome's Republic gave way to the Rome of Emperors.WithCatherine Steel Professor of Classics at the University of GlasgowFederico Santangelo Professor of Ancient History at Newcastle UniversityAndKathryn Tempest Lecturer in Roman History at the University of LeicesterProducer: Simon TillotsonReading list:Appian (trans. John Carter), The Civil Wars (Penguin Classics, 2005)Valentina Arena, Jonathan R. W. Prag and Andrew Stiles, A Companion to the Political Culture of the Roman Republic (Wiley-Blackwell, 2022), especially the chapter by Lea Beness and Tom HillardR. Cristofoli, A. Galimberti and F. Rohr Vio (eds.), Costruire la Memoria: Uso e abuso della storia fra tarda repubblica e primo principato (L'Erma di Bretschneider, 2017), especially ‘The 'Tyranny' of the Gracchi and the Concordia of the Optimates: An Ideological Construct.' by Francisco Pina PoloSuzanne Dixon, Cornelia: Mother of the Gracchi, (Routledge, 2007)Peter Garnsey and Dominic Rathbone, ‘The Background to the Grain Law of Gaius Gracchus' (Journal of Roman Studies 75, 1985)O. Hekster, G. de Kleijn and D. Slootjes (eds.), Crises and the Roman Empire (Brill, 2007), especially ‘Tiberius Gracchus, Land and Manpower' by John W. RichJosiah Osgood, Rome and the Making of a World State, 150 BCE-20 CE (Cambridge University Press, 2018)Plutarch (trans. Ian Scott-Kilvert and Christopher Pelling), Rome in Crisis (Penguin Classics, 2010) Plutarch (trans. Robin Waterfield, ed. Philip A. Stadter), Roman Lives (Oxford University Press, 2008)Nathan Rosenstein, ‘Aristocrats and Agriculture in the Middle and Late Republic' (Journal of Roman Studies 98, 2008)A. N. Sherwin-White, ‘The Lex Repetundarum and the Political Ideas of Gaius Gracchus' (Journal of Roman Studies 72, 1982) Catherine Steel, The End of the Roman Republic, 146 to 44 BC: Conquest and Crisis (Edinburgh University Press, 2013)David Stockton, The Gracchi (Oxford University Press, 1979)In Our Time is a BBC Studios Audio Production

Melvyn Bragg and guests discuss the brothers Tiberius and Gaius Gracchus whose names are entwined with the end of Rome's Republic and the rise of the Roman Emperors. As tribunes, they brought popular reforms to the Roman Republic at the end of the 2nd century BC. Tiberius (c163-133BC) brought in land reform so every soldier could have his farm, while Gaius (c154-121BC) offered cheap grain for Romans and targeted corruption among the elites. Those elites saw the reforms as such a threat that they had the brothers killed: Tiberius in a shocking murder led by the Pontifex Maximus, the high priest, in 133BC and Gaius 12 years later with the senate's approval. This increase in political violence was to destabilise the Republic, forever tying the Gracchi to the question of why Rome's Republic gave way to the Rome of Emperors.WithCatherine Steel Professor of Classics at the University of GlasgowFederico Santangelo Professor of Ancient History at Newcastle UniversityAndKathryn Tempest Lecturer in Roman History at the University of LeicesterProducer: Simon TillotsonReading list:Appian (trans. John Carter), The Civil Wars (Penguin Classics, 2005)Valentina Arena, Jonathan R. W. Prag and Andrew Stiles, A Companion to the Political Culture of the Roman Republic (Wiley-Blackwell, 2022), especially the chapter by Lea Beness and Tom HillardR. Cristofoli, A. Galimberti and F. Rohr Vio (eds.), Costruire la Memoria: Uso e abuso della storia fra tarda repubblica e primo principato (L'Erma di Bretschneider, 2017), especially ‘The 'Tyranny' of the Gracchi and the Concordia of the Optimates: An Ideological Construct.' by Francisco Pina PoloSuzanne Dixon, Cornelia: Mother of the Gracchi, (Routledge, 2007)Peter Garnsey and Dominic Rathbone, ‘The Background to the Grain Law of Gaius Gracchus' (Journal of Roman Studies 75, 1985)O. Hekster, G. de Kleijn and D. Slootjes (eds.), Crises and the Roman Empire (Brill, 2007), especially ‘Tiberius Gracchus, Land and Manpower' by John W. RichJosiah Osgood, Rome and the Making of a World State, 150 BCE-20 CE (Cambridge University Press, 2018)Plutarch (trans. Ian Scott-Kilvert and Christopher Pelling), Rome in Crisis (Penguin Classics, 2010) Plutarch (trans. Robin Waterfield, ed. Philip A. Stadter), Roman Lives (Oxford University Press, 2008)Nathan Rosenstein, ‘Aristocrats and Agriculture in the Middle and Late Republic' (Journal of Roman Studies 98, 2008)A. N. Sherwin-White, ‘The Lex Repetundarum and the Political Ideas of Gaius Gracchus' (Journal of Roman Studies 72, 1982) Catherine Steel, The End of the Roman Republic, 146 to 44 BC: Conquest and Crisis (Edinburgh University Press, 2013)David Stockton, The Gracchi (Oxford University Press, 1979)In Our Time is a BBC Studios Audio Production

They were jailers in the Roman prison that held Sts Peter and Paul, and came to faith in Christ through the witness of the two holy Apostles. After receiving baptism, Processus and Martinian released the saints from prison. As the Apostles were leaving Rome, the Lord appeared to Peter on the Appian way. When Peter asked him where he was going, he replied, 'To Rome, to be crucified once again.' Abashed, the Apostles returned to Rome to face their martyrdom. Processus and Martinian were beheaded along with St Paul.

This Elon Musk-made moment of government upheaval has some business executives seeing dollar signs, and that includes Matt Calkins, the CEO of software company Appian. Calkins contends there are billions of dollars to be saved in how the government buys stuff, but reforming that process requires “the most powerful digital worker ever invented” — artificial intelligence. On POLITICO Tech, Calkins tells host Steven Overly how he thinks AI can tackle the government's waste problem, and why Musk and Washington must find a way to get along. Learn more about your ad choices. Visit megaphone.fm/adchoices

Matt Calkins, CEO of Appian (APPN), discusses their latest earnings quarter and A.I. regulation. “We've got to place [A.I.] at the center of work,” he argues, giving client examples. He thinks A.I. is “optimizing” humans, and humans will still “need to be involved” but “allocated to better purposes.” He also walks through Appian's work with the government and talks about what A.I. regulation should look like.======== Schwab Network ========Empowering every investor and trader, every market day.Subscribe to the Market Minute newsletter - https://schwabnetwork.com/subscribeDownload the iOS app - https://apps.apple.com/us/app/schwab-network/id1460719185Download the Amazon Fire Tv App - https://www.amazon.com/TD-Ameritrade-Network/dp/B07KRD76C7Watch on Sling - https://watch.sling.com/1/asset/191928615bd8d47686f94682aefaa007/watchWatch on Vizio - https://www.vizio.com/en/watchfreeplus-exploreWatch on DistroTV - https://www.distro.tv/live/schwab-network/Follow us on X – https://twitter.com/schwabnetworkFollow us on Facebook – https://www.facebook.com/schwabnetworkFollow us on LinkedIn - https://www.linkedin.com/company/schwab-network/About Schwab Network - https://schwabnetwork.com/about

Send us a textYes, I know that Octavian IS Augustus, but this episode is about how Gaius Octavius became Gaius Julius Caesar Augustus, and in doing so replaced the old Roman Republic with a military autocracy masquerading as a republic. This is the conclusion of our three part series on the fall of the Roman Republic. My cohost for all three episodes has been my good friend Dr. Jennifer Paxton of the Catholic University of America.This episode includes two audio snippets:Mark Antony's funeral oration for Caesar, from the 1953 film version of Shakespeare's "Julius Caesar" (with Marlon Brando as Brutus)"What have the Romans done for us?" from "Monty Python's The Life of Brian"Quotations from:Appian on Caesar's Funeral, trans. John Carter (https://www.livius.org/sources/content/appian/appian-caesars-funeral/)Res Gestae Divi Augusti ("the achievements of the deified Augustus"), trans. F.W. Shipley  (https://www.livius.org/sources/content/augustus-res-gestae/)Tacitus Agricola. Translated by Alfred John Church and William Jackson Brodribb (1877)Tacitus, Annals. Loeb Classical Library edition of Tacitus, 1931For another take on the story, I recommend listening to "Marc Antony vs. Octavian Caesar: Ancient Rome's Ruthless Rivals," a two part series on the podcast "Beef with Bridget Todd."As I am posting this a couple of days before Christmas and Hanukkah, I would like to wish you all Happy Holidays. And if you haven't yet listened to it, you might want to try our episode on how Hanukkah and Christmas were celebrated in the Middle Ages (with detours into how Hanukkah became the Jewish Christmas in the United States and why the Puritans tried to suppress Christmas).Listen on Podurama https://podurama.com Intro and exit music are by Alexander NakaradaIf you have questions, feel free to contact me at richard.abels54@gmail.com

Guest post by José Carlos Pereira, Director of Noesis' Low Code Solutions business unit. The software development world already went through several evolutions since it all started with Ada Lovelace or John Backus and it is now undergoing one more shift, where low-code platforms are not just emerging alternatives, but they're shaping up to enhance or even replace traditional coding. This transformation is accelerating at such a rapid pace that it's no longer a question of if low-code will dominate, but when. According to Gartner, by 2025, 70% of all new applications will be developed using (by any means) low-code platforms. As enterprises confront tighter budgets, talent shortages, and the need for faster digital transformation, the low-code revolution is not just a possibility, it's inevitable. Revolution Over Evolution Traditional coding once drove technological innovation, but platforms like OutSystems, Appian, and Microsoft Power Platform are redefining that landscape. These low-code platforms enable businesses to tackle complex challenges with unprecedented speed and efficiency. Ryan Cunningham, Vice President of Power Apps at Microsoft, highlights this shift, stating that "Power Platform is dramatically accelerating the pace of digital transformation by making it feasible to address the thousands of processes inside organizations that have traditionally been overlooked by custom software." This shows how low-code is not merely supplementing traditional development but revolutionising areas that were previously considered too complex. Low-code doesn't just supplement traditional development; it's transforming how businesses can innovate. Complex, large-scale projects that once took several months to build can now be delivered in weeks, making low-code the driving force behind today's rapid technological evolution. AI + Low Code: The Ultimate Combination The future of low-code is being supercharged by the integration of AI, transforming how applications are developed and deployed. Tiago Azevedo, CIO of OutSystems predicts that "By 2028, 75% of enterprise software engineers will use AI coding assistants." illustrating the rapid shift in development practices. The combination of low-code and generative AI is expected to reduce repetitive tasks, alleviate developer burnout, and enable teams to experiment freely, all while maintaining privacy and security . This powerful blend allows businesses to build and deploy applications at unprecedented speed and with greater flexibility. AI's ability to automate coding tasks enhances the efficiency of low-code platforms, making them even more accessible for non-experienced developers while helping seasoned developers to produce even more and to focus on strategic aspects and high-value projects that can bring even more added value to the businesses and customers. Together, AI and low-code are reshaping the landscape of software development, driving faster innovation and productivity. Democratisation of Software Development Low-code platforms are revolutionising software development by enabling non-developers like business analysts, to help building applications without needing previous coding expertise. This shift empowers those closest to business challenges to directly contribute to solutions. As Satya Nadella, CEO of Microsoft, highlighted, Power Platform has become "the leading business process automation and productivity suite for domain experts", allowing innovation across industries. Platforms like OutSystems and Appian also make app development accessible, providing intuitive visual tools and built-in safeguards to ensure quality. This democratisation fosters faster innovation, reduces the dependency only on IT teams, and encourages collaboration between technical and non-technical staff. Rethinking Legacy Systems Legacy systems have long been a significant obstacle for businesses attempting digital transformation. These older infrastructures, often custom-built over decades...

Today we have another guest on our podcast, Craig DeHut from Appian Media. Appian media is a unique media company that truly brings the Bible to life, by bringing the audience directly to the locations of the biblical stories. Not only does this add a rich layer of history, archeology, and geography to the biblical […]

Enterprise workflows and tools are likely to see a dramatic shift as AI adoption and prowess grows, and the intensifying race to roll out AI could have implications for enterprise productivity, collaboration and process automation. In this episode of the Tech Disruptors podcast, Appianco-founder and CTO Michael Beckley joins Sunil Rajgopal, senior software analyst at Bloomberg Intelligence, to discuss how the ground on solutions to design, automate, and optimize business processes is shifting, the role of low-code platforms and how AI is likely to alter the outlook. The two also talk about Appian's product journey, key customer verticals and competition.

Founder, CEO and Chairman of the Board Matt Calkins is Appian's founder, CEO, and Chairman of the Board. Matt grew Appian from a startup in his basement to the most successful software IPO of 2017 with only $10 million of outside capital. He serves on the board of the Sorensen Institute and sits on the Leadership Council for the Virginia Public Access Project. Matt was the top Economics graduate of his class at Dartmouth. He is the author of several award-winning board games, and is frequently a top finisher at the World Boardgaming Championships.

This is episode 706. Read the complete transcription on the Sales Game Changers Podcast website. The Sales Game Changers Podcast was recognized by YesWare as the top sales podcast. Read the announcement here. Read more about the Institute for Excellence in Sales Premier Women in Sales Employer (PWISE) designation and program here. Purchase Fred Diamond's best-sellers Love, Hope, Lyme: What Family Members, Partners, and Friends Who Love a Chronic Lyme Survivor Need to Know and Insights for Sales Game Changers now! Today's show featured an interview with Jason Adolf, Vice President - Global Public Sector Vertical at Appian. JASON'S TIP:  "For people who sell to the government, shed the COVID mindset. You need to go out, find a trade show, find an industry day, find a networking event, and go register for it and go. Your government customers are coming out. Your partners are going to be there. Washington tends to be a very incestuous community as far as trading people. If you are not out there, somebody else is. Your competitor is out there. If you are not out there, you're not top of mind."

Monday of the 28th Week in Ordinary Time Optional Memorial of Pope St. Callistus I; a slave of Rome, and later ordained deacon by Pope St. Zephyrinus, whom he succeeded as pope in the year 217; as a deacon, he was guardian of the Christian cemetery on the Appian way, which still bears his name; he vigorously opposed heresy, but his charitable attitude toward repentant sinners incurred the wrath of contemporary rigorists; martyred in the persecutions of Alexander Severus in the year 223 Office of Readings and Morning Prayer for 10/14/24 Gospel: Luke 11:29-32

This riveting podcast episode features an interview with video producer Craig Dehut, the founder of Appian Media. Find out how film can assist in understanding the Bible in its proper context and how we can get involved in Christian film. Find out more about Craig & Appian media here: www.appianmedia.org 

In this episode of Tech Talks Daily, Adam Glaser from Appian shares how generative AI is transforming enterprise technology and redefining how businesses operate. As the global appetite for AI grows, Appian's low-code platform stands out by making AI more accessible, allowing enterprises to build and deploy AI-powered applications without requiring extensive data science resources. Adam dives deep into how generative AI serves as a force multiplier across the board—from developers building and testing applications faster to end users interacting directly with AI-driven chat interfaces. A key focus of the conversation is Appian's patented data fabric, a virtualized data layer that addresses fragmented enterprise data. This architecture provides the foundation for AI to operate efficiently, pulling together disparate data sources into a unified system. Adam explains how this approach enables businesses to unlock the full potential of AI, helping enterprises tackle complex tasks such as document extraction, PII detection, and real-time data analysis. Throughout the episode, Adam presents several real-world examples where Appian's AI-enhanced solutions have delivered measurable results. From automating the accounts payable process for a U.S. fire protection company to improving student advising through AI chatbots at a large university, these stories reveal how businesses are achieving significant productivity gains and cost savings. In particular, the episode highlights how AI has revolutionized document processing, customer service, and data management, reducing errors and improving accuracy across industries. Adam also addresses the barriers to AI adoption, including common concerns around data privacy, job displacement, and unrealistic expectations. He offers practical advice for business leaders looking to integrate AI effectively, urging them to focus on tangible business outcomes and view AI as a tool to augment human capabilities, not replace them.

Leave feedback!Today I am speaking with Emily Lin, Developer Relations at Scroll, an innovative layer-2 scaling solution for Ethereum. Scroll aims to provide a more efficient and scalable platform for Ethereum transactions, enabling greater adoption and usability. During this interview, Emily shares her journey into the tech and web3 space. We first talk about Emily's background and then we discuss discovering her interest in computer science. She also shares her experiences working at various tech companies, including her time at Appian, some early entrepreneurial ventures, and how she got started at ConsenSys working on Linea and then her recent move to Scroll. We also explore the importance of L2s and Emily's perspective for why The Graph is important to her work, both at Linea and now at Scroll, as a DevRel and the ecosystems she supports.Show Notes and TranscriptsThe GRTiQ Podcast takes listeners inside web3 and The Graph (GRT) by interviewing members of the ecosystem.  Please help support this project and build the community by subscribing and leaving a review.Twitter: GRT_iQwww.GRTiQ.com 

This is episode 681. Read the complete transcription on the Sales Game Changers Podcast website. The Sales Game Changers Podcast was recognized by YesWare as the top sales podcast. Read the announcement here. Read more about the Institute for Excellence in Sales Premier Women in Sales Employer (PWISE) designation and program here. Purchase Fred Diamond's best-sellers Love, Hope, Lyme: What Family Members, Partners, and Friends Who Love a Chronic Lyme Survivor Need to Know and Insights for Sales Game Changers now! Today's show featured an interview with Dave Dantus, Vice President Sales– US Public Sector for Appian Corporation. DAVE'S TIP:  “You just need to allocate time on developing strategy and culture. If you're micromanaging account executives and you overfocus on dashboards, you won't have the time to focus on it.”

Con đường Appian huyền thoại của Rome, được xây dựng vào năm 312 trước Công nguyên, hiện là một công viên khảo cổ được bảo vệ. Với chiều dài 500 km, đây là một trong những con đường cổ xưa nhất thế giới và hiện UNESCO đang xem xét đưa vào Danh sách Di sản Thế giới. Appian Way cung cấp thêm một minh chứng sống nữa cho sức mạnh của Đế chế La Mã.

Interview with Blake Hylands, CEO of Lithium Ionic Corp., Brendan Yurik, CEO of Electric Royalties Ltd.Recording date: 21 June 2024The lithium and battery metals sector presents a compelling long-term investment opportunity, despite recent market volatility. Industry experts believe these materials are critical to the global transition towards clean energy and electric vehicles, with demand expected to grow significantly over the coming decades.Blake Hylands, CEO of Lithium Ionic, and Brendan Yurik, CEO of Electric Royalties, both emphasize the sector's long-term potential. Yurik likens lithium to "the new oil," predicting it will gradually replace fossil fuels over the next 50 years. This transition is expected to drive double-digit annual demand growth for lithium and other battery metals for the foreseeable future.While recent price fluctuations have created uncertainty, experts view this as a natural part of an emerging market's development. Hylands notes that even after the recent pullback, lithium prices remain approximately double their levels from 4-5 years ago. This suggests that high-quality, low-cost projects can still generate attractive margins in the current price environment.A key factor supporting the investment thesis is the potential for a supply-demand imbalance. As the market expands, larger mines will be needed to meet growing demand.  Investors are advised to focus on high-quality projects in favorable jurisdictions. Hylands highlights Brazil's Lithium Valley as an attractive region, comparing its geological potential to established producing areas in Western Australia. Supportive government policies and efficient permitting processes are also crucial factors to consider.Given the inherent risks in mining projects, diversification emerges as a key strategy. Yurik advocates for exposure to multiple projects and metals to mitigate risk. While lithium attracts significant attention, other metals like copper and tin also offer opportunities in the clean energy transition.In the current market environment, companies are exploring alternative financing options. Lithium Ionic's recent royalty deal with Appian demonstrates how companies can access capital while minimizing dilution at depressed equity valuations. For investors, royalty and streaming companies offer an alternative way to gain exposure to the sector with potentially lower risk.When evaluating investments, experts recommend focusing on projects with simple, proven technology, experienced management teams, robust project economics, and favorable jurisdictions. Hylands emphasizes the importance of low-cost, high-margin projects that can weather market volatility.While near-term sentiment remains subdued, industry participants see potential catalysts that could reignite investor interest. These include greater market clarity on supply-demand dynamics and tangible progress on individual projects entering production.Investors should be aware of risks, including ongoing market volatility, project development challenges, potential technological disruptions, and geopolitical factors affecting global supply chains. A long-term perspective is crucial, given the extended timelines involved in bringing new mining projects online.In conclusion, while the lithium and battery metals sector may experience continued near-term volatility, the fundamental case for long-term investment remains strong. For patient investors willing to carefully evaluate opportunities and manage risks, the sector offers exposure to a critical component of the global energy transition, with potential for significant upside as demand continues to grow.Learn more: https://cruxinvestor.com/categories/commodities/lithiumhttps://cruxinvestor.com/companies/lithium-ionic-corphttps://cruxinvestor.com/companies/electric-royaltiesSign up for Crux Investor: https://cruxinvestor.com

In this episode of the Future of Application Security podcast, Harshil speaks with Abdullah Munawar, Director of Product Security at Appian. Abdullah shares valuable insights into his journey from security assessments and consulting to leading product security efforts, discussing the evolving challenges and strategies for building effective security programs in modern development environments.  He discussed the importance of evolving security practices beyond identification to implementation within organizations, including the need for a holistic approach to product security and focusing on high-priority vulnerabilities. Abdullah also explains the challenges of maintaining data quality in AI companies.  Topics discussed: The transition from consulting to in-house product security and the importance of hands-on experience in understanding the challenges of implementing security fixes and mechanisms. Defining the scope of product security in the context of decentralized development practices and the shift towards "you build it, you manage it" approaches. The changing role and structure of product security teams to address the full stack of security concerns, from architecture and automation to traditional AppSec tasks. Strategies for driving remediation and adoption of security practices, including leadership buy-in, targeted automation, and empathy-building initiatives like security champion programs. Emerging challenges in product security related to AI and data management, such as data poisoning, segregation, and unintended leakage.

We're celebrating Asian American and Pacific Islander (AAPI) Heritage Month with Denise Vu Broady, a Vietnamese refugee who has climbed the corporate ladder into the C-suite and is now a mentor to other women in the tech industry.Denise shares her inspirational story of how she blossomed from an introverted young girl to the outspoken powerhouse she is today as the Chief Marketing Officer at Collibra, a software development company.We chat about owning your voice in the workplace, learning from failure and how to find the right mentor—and cultivate the relationship. “Have a voice, be yourself and think about what you want and ask for it,” says Denise. “You cannot get to professional success without breaking some rules.” Theme: Own Your PowerEpisode Highlights:Working with different culturesLearning from failureBreaking the rule of being a quiet Asian immigrantAsking for what you wantCultivating relationships with mentors and sponsorsHow to find the right mentorThere's no such thing as being perfectCareers are marathons, not sprintsEarly career advice Mentioned in this Episode:Refugee Girl: They called us “The Boat People” by Hang Pham SonnenbergDenise's Bio: Denise Vu Broady is the Chief Marketing Officer for Collibra and is responsible for accelerating the company's marketing strategy, brand recognition, and growth marketing across the globe. Denise has 25+ years of enterprise technology experience and has held leadership roles at Appian, WorkForce Software, and SAP, with experience in go-to market, product launches, strategy, marketing, communications, and operations. Denise holds a double bachelor's degree in Marketing and Production & Operations from Virginia Tech.Connect with us on our social media: Instagram and LinkedInJoin our LinkedIn community where we discuss rule-breaking strategies for multicultural women.More from Alisa Manjarrez: Instagram and LinkedInMore from Courtney Copelin: Instagram and LinkedInMore from Dr. Merary Simeon: Instagram and LinkedInLearn more at www.whatrulespodcast.com.

Appian Corporation is a 25-year-old technology company that focuses on improving process automation for large organizations. Once a year they have an annual conference for developers and partners. They rotate this meeting all over the world, we are lucky enough to have them meet in Washington DC where we have the chance to sit down with one of Appian's co-founders, Michael Beckley. During the interview Michael Beckley covered topics like the impact of artificial intelligence on process automation; process automation and acquisition professionals; and how to improve process automation. Appian Corporation was one of the first companies to embrace a platform that was described as no-code, low-code. The interview will give you a detailed understanding of the benefits of that approach. After these questions, we pivoted to looking at how Appian Corporation can help the federal audience reach agency goals. Michael detailed concepts like re-using code, compliance, and how Appian uses objects. During the event, I decided to meet some developers and ask them what questions they would ask if they had the opportunity to sit down with one of the founders of Appian. Let us begin with the questions from the “floor.”   Minor Mata from Costa Rica. “No questions, we just appreciate all the free training.” He expanded on the concept of not just technology training, but instruction in solving business problems as well. Appian understands that software needs to enable execute in practice. Noe Miniel from Miami. “Can you improve the speed of the interface?” Appian gives you the tools to speed up the system. That is the purpose of the Appian data fabric. Jason R. from the federal government. “Can you make the code easier to review?”   Appian incorporates the ability to configure Appian. This can allow senior architects to review the code and not create redundancy. They have template libraries as well as visual tools to allow comparison of code in development. Listen to the interview to get a bird's eye view of the progress Appian has made over the years to help federal agencies develop flexible code as well as maintain high compliance standards.   = = = Want to leverage you next podcast appearance? www.podscorecard.com Connect to John Gilroy on LinkedIn   https://www.linkedin.com/in/john-gilroy/ Want to listen to other episodes? www.Federaltechpodcast.com      

They were jailers in the Roman prison that held Sts Peter and Paul, and came to faith in Christ through the witness of the two holy Apostles. After receiving baptism, Processus and Martinian released the saints from prison. As the Apostles were leaving Rome, the Lord appeared to Peter on the Appian way. When Peter asked him where he was going, he replied, 'To Rome, to be crucified once again.' Abashed, the Apostles returned to Rome to face their martyrdom. Processus and Martinian were beheaded along with St Paul.

They were jailers in the Roman prison that held Sts Peter and Paul, and came to faith in Christ through the witness of the two holy Apostles. After receiving baptism, Processus and Martinian released the saints from prison. As the Apostles were leaving Rome, the Lord appeared to Peter on the Appian way. When Peter asked him where he was going, he replied, 'To Rome, to be crucified once again.' Abashed, the Apostles returned to Rome to face their martyrdom. Processus and Martinian were beheaded along with St Paul.

Jason Adolf, Vice President - Global Public Sector Vertical at Appian Corporation joins the show to discuss the current landscape for low-code platforms in federal, state and local government agencies. We also discuss the renewed emphasis on the  “citizen developer” movement and why CIO's are finding value in the democratization of application development. Future trends are also discussed as we look 18-24 months into the future of this market.

Tuesday in the Octave of Easter Saint of the Day: St. Appian, 286-306; born in Lycia, and studied at Berytus, modern Beirut; went to Caesarea, with Eusebius; protested an order to sacrifice to the Roman gods, and was arrested and thrown into the sea with weights on his feet; tradition holds that an earthquake occured immediately after his execution, bringing his body back to the shore Office of Readings and Morning Prayer for 4/2/24 Gospel: John 20:11-18

Appian Media is a production company that creates visually engaging and biblically accurate documentaries to help people better connect with the Bible. They started in 2015 with a documentary on the life of Jesus and have since produced documentaries on various biblical topics. Their upcoming documentary, 'Out of Egypt,' explores the story of the Exodus and the journey of the Israelites. Appian Media hopes to continue creating high-quality content that brings people closer to God's Word, free of charge. Chapters 00:00 Introduction and Excitement 01:27 Background of Appian Media 04:19 Following the Messiah Documentary 06:12 Searching for a King Documentary 08:39 Reimagining Bible Study 09:42 The Power of Visualization 11:41 Upcoming Documentary: Out of Egypt 20:09 The Most Ambitious Project 23:28 Nightmare Train Experience 29:36 Appian Media's Impact Worldwide 34:31 Looking Ahead for Appian Media 38:28 Exodus is Our Story 44:02 Appreciation for Appian Media Appian Media Contact and Information Youtube: https://youtube.com/@appianmedia?si=QVNk1RwQsSnT_sf7Insta: https://www.instagram.com/appianmedia?igsh=MW13YTh0NHhjNjRodQ==FB: https://www.facebook.com/share/ZYjXJK8WyxVwFL8R/?mibextid=qi2OmgOut of Egypt tickets:www.appianmedia.org/eventsLIVE OOE on March 16:https://www.youtube.com/live/tBOj9kDhN4E?si=0LNOf0XFuiRfeHe3

Eliminate silos, simplify maintenance, and add agility.  “Rube Goldberg” is a term that is used to describe a ridiculously complicated mechanism. One may apply that phraseology after a quick look at some federal systems. It only makes sense. Over the years systems have been customized to respond to a specific kind of workflow inherent in an individual case. Humans being humans, all think they are unique and radically different from any other system. After a couple of decades of this, you get case management systems that are siloed with unique methods of doing the same activity. In today's interview, we will look at a new way to streamline the entire case management process to reduce cost, simplify maintenance, and be more responsive to changing needs. Jason Adolf from Appian unpacks the concept of modularity in case management systems. That way, users do not get bombarded with change and can adapt incrementally. A system that is low code no code makes it easier to adopt leading edge methods into the application when you are ready. Prem Abuvasamy has had to manage patches with disparate systems. His experience shows that a multi-vendor approach can result in multiple timetables for system patches. It is possible that the system administrator wants to patch but is limited by the vendor. Tedious reports can take advantage of a system that allows for code to be reused and applied to a variety of case management systems. This means that reports can be generated automatically, allowing federal technology leaders to concentrate on larger agency objectives. This is a valuable discussion on change management, even if you are not responsible for case management.

Miguel Ángel González, vicepresidente de Southern Europe & Latam en Appian, nos habla en Mercado Abierto sobre los planes a corto plazo de la compañía.

Episode Topic: Welcome to an insightful episode of PayPod. Michael Heffner, Vice President of multiple divisions within Appian Corporation, discusses the world of process automation. The discussion centers on Appian's journey since its founding in 1999, its evolution in technology, and its commitment to helping large institutions optimize their work processes. Michael shares insights into the complex challenges faced by companies in integrating and orchestrating their existing architectures while embracing innovation and adapting to the tools of today. Lessons You'll Learn: Listeners will gain valuable insights into the significance of process automation in the modern business landscape. Michael Heffner sheds light on the critical role of low-code and no-code tools in simplifying application development, addressing backlogs, and fostering innovation. The episode also explores the relevance of the Gartner Magic Quadrant and how Appian's leadership in low-code capabilities is assessed. Additionally, the discussion touches on the crucial aspects of data practices and the power of unifying data through Appian's Data Fabric. About Our Guest: Michael Heffner, Vice President at Appian Corporation, shares his journey with Appian, starting as a customer before joining the company. His extensive experience in the financial industry and passion for growth and innovation align with Appian's commitment to accelerating business processes. Michael is instrumental in leading initiatives like Appian Select, focusing on customer-centric strategies, and driving value engineering to articulate and deliver tangible benefits for clients. Topics Covered: The conversation spans various topics, from Appian's role in the process automation landscape to the importance of low-code development and its impact on addressing backlogs. Michael delves into the nuances of the Gartner Magic Quadrant, highlighting Appian's leadership in the industry. The episode also explores the challenges and opportunities in data practices, emphasizing Appian's approach to unifying data through its innovative Data Fabric. Additionally, Michael shares insights into upcoming industry trends, such as the adoption of AI and the movement towards tokenization and digital assets. Check our website: https://www.soarpay.com

At HFS we're calling 2023 the year of digital dichotomy. On one hand, there is an imminent “slowdown” given myriad macroeconomic headwinds and other factors, and on the other, there is a “big hurry” to innovate and find new sources of value to grow and differentiate. In financial services, the lion's share of digital investment has gone to retail banking business lines, with a heavy emphasis on customer experience (CX). But commercial banking and its institutional customers are hungry for innovation and ease of onboarding and servicing. In this edition of HFS Unfiltered, Elena Christopher talks shop with Sumanta Basu, Global Head, Intelligent Process Automation at Wipro, and Doug Shum, Director of Financial Services Solutions at Appian about how their firms are working together to seriously amp customer experience for commercial banks and institutional customers. Key discussion topics include: Making progress in the year of the Digital Dichotomy Investing in CX beyond retail banking Driving digital transformation from front-to-back for OneOffice success Improving regulatory risk and compliance through automation Activating partnerships to bring the power of ecosystems to enhance CX

Appian Corporation, Q3 2023 Earnings Call, Nov 02, 2023

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. 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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).

At Money of Mine, we find a way to make even the “slow news days” jam packed with juicy content. To kick things off, we go deep into the financing of a project in a maligned country and in a commodity we have never talked about before. London PE group, Appian, together with Sir Mick Davis' Vision Blue, are pulling together a finance package that would see Mayur Resources' (MRL) Central Lime Project in Papua New Guinea developed. We try unpack what the read-through is in relation to the funding dynamics of PE funds. Then we look at WA1's recent run (ding ding ding), we ask the question, is there some shareholder activism brewing at Delta Lithium? We talk about Regal's acquisition of 50% of Taurus Funds Management and wrap up with a look at New World Resources' royalty finance deal. All Money of Mine episodes are for informational purposes only and may contain forward-looking statements that may not eventuate. The co-hosts are not financial advisers and any views expressed are their opinion only. Please do your own research before making any investment decision or alternatively seek advice from a registered financial professional. Thank you to our Podcast Partners: Terra Capital – Specialist investment manager in the natural resources sector Anytime Exploration Services – Exploration workers, equipment, core cutting/storage + much more JP Search – Recruitment specialists for the financial world K-Drill – Safe, reliable, and productive surface RC drilling SMEC Power & Technology – Electrical specialists for the mining industry KCA Site Services – Underground mining machine hire for ITs, normets, trucks and more McMahon Mining Title Services (MMTS) – Australia-wide tenement service experts Brooks Airways – Perth's leading charter flight operators Futureproof Consulting – Specialist mining-industry sustainability consultants providing ESG solutions for miners of all sizes, stages and commodities Join our exclusive Facebook Group for the Money Miners and request access to the Hooteroo chat group. Subscribe to our weekly newsletter HOOTEROO HERALD Buy a Video of us on Cameo Follow Money of Mine on YouTube Follow Money of Mine on Twitter Follow Money of Mine on LinkedIn Follow Money of Mine on Instagram Timestamps:(0:00) Preview(0:26) Intro(1:13) Matty's Underground Mayhem(7:41) Mayur (MRL) gets Financing for PNG Lime Project(20:26) WA1 Infill

Azure Minerals (AZS) led us it with a couple of intriguing talking points. We ran through their initial met test-work which gave the market some cause for concern, plus their latest drill hits. Bellevue (BGL) was next off the rank with a project update for Matty to tuck into. We raised some comments from Appian Capital's founder on the back of their latest fundraising (US$2b+ fund III) while finishing off on Atlantic lithium's (A11) positive announcement as they look to progress their Ghanaian lithium project Ewoyaa. All Money of Mine episodes are for informational purposes only and may contain forward-looking statements that may not eventuate. The co-hosts are not financial advisers and any views expressed are their opinion only. Please do your own research before making any investment decision or alternatively seek advice from a registered financial professional. Thank you to our Podcast Partners: Terra Capital – Specialist Investment manager in the natural resources sector Anytime Exploration Services – Exploration workers, equipment, core cutting/storage + much more JP Search – Recruitment specialists for the financial world K-Drill – Safe, reliable, and productive surface RC drilling SMEC Power & Technology – Electrical specialists for the mining industry Join our exclusive Facebook Group for the Money Miners and request access to the Hooteroo chat group. Subscribe to our weekly newsletter HOOTEROO HERALD Follow Money of Mine on YouTube Follow Money of Mine on Twitter Follow Money of Mine on LinkedIn Follow Money of Mine on Instagram Timestamps: (0:00) Preview(0:49) Intro(2:38) Azure Minerals has an up-and-down couple of days(17:51) Bellevue getting to crunch time(24:02) Appian raise chuncky new fund(26:03) Atlantic Lithium one step closer

No quiet Friday at Money of Mine with plenty of news from the world of mining to chat about today. We launched into MinRes (MIN) upping the stakes, now raising US$1.1B in a bond offering to global investors. Liontown (LTR) updated the market with a poorly kept secret that the capex bill had jumped, plus news that DSO was no longer on the cards. The ACG Acquisition Co SPAC revealed that its deal to buy 2 Brazilian mines from Appian was no more while Lithium Power (LPI) responded to media speculation regarding a potential transaction with Chilean state-owned copper giant Codelco. IsoEnergy & Consolidated Uranium decided they'd get together in a Canadian uranium merger as well as Sovereign (SVM) sharing (yesterday) its PFS for its rutile and graphite project in Malawi. To round off a big week Core Lithium (CXO) provided a much needed positive update and figures from its first financial year as a producer. All Money of Mine episodes are for informational purposes only and may contain forward-looking statements that may not eventuate. The co-hosts are not financial advisers and any views expressed are their opinion only. Please do your own research before making any investment decision or alternatively seek advice from a registered financial professional. Thank you to our Podcast Partners: Terra Capital – Specialist Investment manager in the natural resources sector Anytime Exploration Services – Exploration workers, equipment, core cutting/storage + much more JP Search – Recruitment specialists for the financial world K-Drill – Safe, reliable, and productive surface RC drilling SMEC Power & Technology – Electrical specialists for the mining industry Join our exclusive Facebook Group for the Money Miners and request access to the Hooteroo chat group. Subscribe to our weekly newsletter HOOTEROO HERALD Follow Money of Mine on YouTube Follow Money of Mine on Twitter Follow Money of Mine on LinkedIn Follow Money of Mine on Instagram Timestamps:(0:00) Preview(0:35) Intro(1:59) MinRes upping the stakes(7:22) Liontown capex jumps(14:26) ACG SPAC deal falls through(16:41) Lithium Power jumping on media speculation(19:51) IsoEnergy & Consolidated Uranium getting together(23:10) Sovereign PFS for BIG Malawian mine(26:23) Core Lithium finally share good news

Dr. Nayla Bahri joins us to discuss friendships – at work, in our lives, and in midlife. We share personal stories and ideas on how to cultivate friendships, including the kinds of friends you need – like an “action” friend. The research referenced highlights the importance of friendships at work for productivity and your likelihood of staying in the job longer. It also underscores the importance of friendships on happiness and longevity. I believe midlife women desire meaningful friendships. Most of us want soulful connections with great women. We discuss the importance of sharing core values and where you might make a new friend, and much more. While on the show notes page, I'd love for you to join our newsletter. You'll receive more inspiration and tips to love yourself and live your best midlife. You'll also get a FREE copy of Michele's Book, Design a Life You Love (available for a limited time). RESOURCES MENTIONED Join Michele's Newsletter Michele on Instagram Michele's Book Website:  Nayla's Website https://www.linkedin.com/in/naylabahri/ https://www.instagram.com/drnaylabahri/ Gallup Study on the importance of friends at work   ABOUT THE GUEST Dr. Nayla Bahri is an executive coach, educator, facilitator, and co-host of The Inside Job Podcast. Her mission is to help everyone she collaborates with create their ideal relationship with work, one that lets them thrive, experience more satisfaction and flow, and deliver excellence. Her clients include individual leaders and teams across organizations and levels. She works with not-for-profits, startups, and well-established organizations including Apple, American Express,TheCity of New York, Appian, The Nature Conservancy, ColgateUniversity, Royal Bank of Canada, Stripe, and ABC/Disney. Nayla served as the Dean of Students at Columbia Business School for fifteen years, where she coached and taught thousands of students and co-founded the Leadership Lab, the clearinghouse for leadership activities for MBA and EMBA students.She also led the learning and development team for a private equity-held global medical diagnostics organization, creating and leading initiatives including culture and employee engagement strategy, leadership development programs, performance management innovation, management curriculum, and coaching managers and the most senior leaders in the organization. Nayla is a graduate of Smith College, the University of Pennsylvania, and Columbia University. Her certifications include PCC level coach (ICF), Korn Ferry 360 Voices and Learning Agility, DDILeadership Suite, Immunity to Change (Individuals and teams), and the Hogan Assessment System.

Appian Corporation, Q2 2023 Earnings Call, Aug 03, 2023

In der heutigen Folge „Alles auf Aktien“ sprechen die Finanzjournalisten Anja Ettel und Holger Zschäpitz über den Sartorius-Schock, das Merck-Mentekel und einen Lift bei Lilium. Außerdem geht es um Siemens Healthineers, Qiagen, Eckert & Ziegler, Synlab, MTU Aero Engines, Airbus, Intel, AstraZeneca, Allianz Global Artificial Intelligence (WKN: A2DKAU), DWS Artificial Intelligence (WKN: 847414), Amundi MSCI Robotics & AI ESG Screened ETF (WKN: A2JSC9), WisdomTree Artificial Intelligence ETF (WKN: A2N7KX), Xtrackers Artificial Intelligence & Big Data ETF (WKN: A2N6LC), L&G Artificial Intelligence (WKN: A2PM50), Nvidia, Meta, Amazon, Microsoft, Apple, Broadcom, Alphabet, UpStart, C3.AI, Nvidia, Blackberry, Palo Alto, Appian, UiPath, Alteryx, Splunk, Samsara, Autodesk, Pure Storage, Service Now, iShares S&P 500 Swap ETF (WKN: A2QAJB) und Lyxor MSCI All Country World ETF (WKN: LYX00C). Wir freuen uns an Feedback über aaa@welt.de. Disclaimer: Die im Podcast besprochenen Aktien und Fonds stellen keine spezifischen Kauf- oder Anlage-Empfehlungen dar. Die Moderatoren und der Verlag haften nicht für etwaige Verluste, die aufgrund der Umsetzung der Gedanken oder Ideen entstehen. Für alle, die noch mehr wissen wollen: Holger Zschäpitz können Sie jede Woche im Finanz- und Wirtschaftspodcast "Deffner&Zschäpitz" hören. Impressum: https://www.welt.de/services/article7893735/Impressum.html Datenschutz: https://www.welt.de/services/article157550705/Datenschutzerklaerung-WELT-DIGITAL.html

Appian Corporation, Q1 2023 Earnings Call, May 09, 2023

They were jailers in the Roman prison that held Sts Peter and Paul, and came to faith in Christ through the witness of the two holy Apostles. After receiving baptism, Processus and Martinian released the saints from prison. As the Apostles were leaving Rome, the Lord appeared to Peter on the Appian way. When Peter asked him where he was going, he replied, 'To Rome, to be crucified once again.' Abashed, the Apostles returned to Rome to face their martyrdom. Processus and Martinian were beheaded along with St Paul.

They were jailers in the Roman prison that held Sts Peter and Paul, and came to faith in Christ through the witness of the two holy Apostles. After receiving baptism, Processus and Martinian released the saints from prison. As the Apostles were leaving Rome, the Lord appeared to Peter on the Appian way. When Peter asked him where he was going, he replied, 'To Rome, to be crucified once again.' Abashed, the Apostles returned to Rome to face their martyrdom. Processus and Martinian were beheaded along with St Paul.

[NOTE: audio corrects at 12:47]Do you see him hanging there, with his back against the grain?Hear him crying in pain, as he pushes off his nail-pierced feet to breathe, rubbing his wounded back against the grain.See the early Christians, staring down the Roman Empire, facing brutality armed only with sacrificial love, going against the grain.And cast your eyes to the wheat field, to the stalks swaying in the wind. Will they simply waver through the summer til the autumn of their lives? Or will they be gathered and crushed, so that they, being few, may be planted in new soil and yield a harvest of plenty? It seems to go against every instinct—against our need for survival, and against common sense—to go against the grain.It's also the way of the cross. But, then again, so is resurrection.The sermon today is titled "Against The Grain." It is the first installment in our "He Is Risen" Series. The Scripture reading is from John 12:24-26. Originally preached at the West Side Church of Christ (Searcy, AR) on April 2, 2023. All lessons fit under one of 5 broad categories: Begin, Discover, Grow, Learn, and Serve. This sermon is filed under BEGIN: A Loving Christ and DISCOVER: A New Reality.Click here if you would like to watch the sermon or read a transcript.Footnotes (Sources and References Used In Today's Podcast):Inspired by Sam Wells, "Unless A Grain of Wheat," a sermon preached at St. Martin-in-the-Fields, London (21 Mar 2021).On the text (John 12:24-26), see also Andrew T. Lincoln, The Gospel According to Saint John, Black's New Testament Commentary (2005), p.350.Alexander Jannaeus crucified 800 Pharisees.After the Spartacus revolt, Romans crucified 6,000 on the Appian Way. Appian, The Civil Wars, 1.120.Varus crucified 2,000 of Jesus' fellow Jews in 4 BC.For the story of the Philippian house church and baptistery, see this chapter by Charalambos Bakirtzis, "Paul and Philippi: The Archaeological Evidence," in Philippi at the Time of Paul and After His Death (1998), pp. 42-46."One 19th century theologian": Teilhard de Chardin."Living Significance": Fleming Rutledge's preface to The Crucifixion.Chrysostom, Homily on Galatians 6:14. Cited here."O Sacred Head": see the Wikipedia page here.I'd love to connect with you!Watch sermons and find transcripts at nathanguy.com.Follow along each Sunday through YouTube livestream.

In this episode, our host Joe Batir talks with Alexis Caruselle, Account Director at Appian and Sean Jump, Managing Director at Sia Partners. They discuss the process of automating the AFE process for better accounting and management of expenses and the efficiency improvement this ultimately drives in the oil and gas industry. Alexis' Linkedin: Alexis Caruselle | LinkedIn Appian's website: Appian Platform for Process Automation -Low-Code - Process Mining Sean's Linkedin: Sean Jump | LinkedIn Sia Partners' website: Sia Partners - Global Management Firm (sia-partners.com) This episode is made possible by AWS Energy. Enjoying the show? Leave me a review here! Brought to you on the Oil and Gas Global Network, the largest and most listened-to podcast network for the oil and energy industry. More from OGGN ... Podcasts LinkedIn Group LinkedIn Company Page Get notified about industry events

Osisko Metals Signs C$100 Million Investment Agreement With Appian Natural Resources Fund for a Joint Venture on Pine Point https://ceo.ca/@GlobeNewswire/osisko-metals-signs-c100-million-investment-agreement Bob explains the tremendous value of the deal to shareholders, $30 million total in cash to OM.V plus free-carry while Appian Capital Advisory LLP spends $75 Million over the next 4 years on bringing Pine Point to FID. Then Bob expands on the future of the company being copper focused with their Gaspe Copper Project over 900mt of copper with moly and silver credits with Glencore. Enjoy. Doc Jones --- Send in a voice message: https://anchor.fm/docjonesresourceinvestor/message

Osisko Metals entered into an investment agreement with London-based private equity group Appian Natural Resources Fund to form a joint venture for the advancement of the Pine Point lead and zinc Project in Northwest Territories in Canada. HighGold Mining initiated plans to spin-out its Ontario and Yukon exploration properties into a newco. Galiano Gold reported its feasibility study for the Asanko Gold Mine. Excelsior Mining announced an updated PEA for the Johnson Camp Mine. GoGold has new drill results. Ivanhoe Electric picks up a new Nevada project. We'd like to thank our sponsors: Western Copper and Gold is focused on developing the world-class Casino project in Canada's Yukon Territory. The Casino project consists of an impressive 11 billion pounds of copper and 21 million ounces of gold in an overall resource. Western Copper and Gold trades on the TSX and the NYSE American with WRN. Be sure to follow the company via their website, www.westerncopperandgold.com. ASCU is an early-stage copper developer and explorer of the Cactus Mine and its satellite project, Parks/Salyer, both situated on a 4km mine trend on private land in Arizona's porphyry copper district. Opportunity for significant growth and scale exist along the trend, while future capex requirements outlined in the Cactus PEA benefit from significant onsite and nearby access to infrastructure. The Company is led by an executive management team and Board which have a long-standing track record of successful project delivery in North America. For more information, please visit www.arizonasonoran.com. Fireweed Metals is advancing 3 different projects within the Yukon and Northwest Territories, including the flagship Macmillan Pass Project, a large zinc-lead-silver deposit and the Mactung Project, one of the largest and highest-grade tungsten deposits in the world. Fireweed plans to advance these projects through exploration, resource definition, metallurgy, engineering, economic studies and collaboration with indigenous people on the path to production. For more information please visit fireweedmetals.com.

On this episode of The Internship Show, we speak with Katie Kennedy from Appian. Katie talks about the skills they look for in candidates, what their internship experience is all about and more.

In 1999, Michael Beckley, Matt Calkins, and two other friends were in a basement. Twenty-three years later, Appian is publicly traded with more than 2,000 employees - and was the most successful software IPO of 2017. Today he joins me in a discussion on growth in tech and shares tips to push through the looming recession. He shares how they grew Appian to be a company with a market cap of more than $3B, giving giants like Salesforce and ServiceNow a run for their money. Appian became a unified platform for change that accelerates customers' businesses by discovering, designing, and automating their most important processes. The Appian Low-Code Platform combines the key capabilities needed to get work done faster, Process Mining + Workflow + Automation, in a unified low-code platform. Michael offers advice for newer tech execs on how to combat economic downturns. We also discuss why companies automating tasks in white-collar office roles are not taking away jobs but changing the workflow dynamic to remove menial tasks and allow employees to focus on more important aspects of their job. Tech Talks Daily Podcast Sponsor Check out Flippa, who is the show sponsor in December. Find out more information at https://flippa.com/tech-talks

Tune in as we delve into Emotional Intelligence and how it's linked to Sales success and leadership with our guest Colleen Stanley, the President and Founder of SalesLeadership, Inc, a Sales development firm. Before starting SalesLeadership, Colleen worked in one of the fastest growing companies in the US as the Vice President of Sales for Varsity and oversaw a sales team of 130 virtual sellers.Colleen is the author of two books - Emotional Intelligence for Sales Success and Emotional Intelligence for Sales Leadership. Not only was she named by Salesforce as one of the top Sales influencers of the 21st century, but she was also the number three Sales guru of the top 30 Global Sales Gurus. And her clients include Harvard Business, IBM, Appian, Gallagher, Otterbox, HomeAdvisor, and Bosch Rexroth. Conquer Local is presented by Vendasta. We have proudly served 5.5+ million local businesses through 60,000+ channel partners, agencies, and enterprise-level organizations. Learn more about Vendasta, and we can help your organization or learn more about Vendasta's Affiliate Program and how our listeners (like yourself) make up to $10,000 off referrals.Are you an entrepreneur, salesperson, or marketer? Then, keep the learning going in the Conquer Local Academy.