Podcasts about Aristotelian

In this insightful episode of The Reformed Brotherhood, hosts Tony Arsenal and Jesse Schwamb begin their series on Jesus's parables by examining the Parable of the Sower (or Soils). This foundational teaching from Christ reveals why some hearts receive the gospel message while others reject it. The hosts unpack the four soil types Jesus describes, exploring what each represents spiritually and how these patterns continue to manifest today. They emphasize that while the parable reveals different responses to the gospel, it also provides comfort for believers engaged in evangelism, reminding us that outcomes ultimately depend not on the sower's skill but on the condition of the soil—a condition that only God can prepare. This episode offers both theological depth and practical encouragement for Christians seeking to understand the various responses to the gospel message in their own ministry contexts. Key Takeaways The Parable of the Sower serves as a hermeneutical key for understanding all of Jesus's parables, as it directly addresses why Jesus taught in parables and provides the interpretive framework for understanding their purpose. The parable reveals four types of responses to the gospel (represented by the four soils), but only one that leads to genuine salvation and fruit-bearing. The focus of the parable is not on the sower's skill or the seed's quality but on the condition of the soil—emphasizing God's sovereignty in salvation while encouraging continued evangelism. The "rocky ground" hearers represent those who initially receive the gospel with joy but have no root system to sustain them when trials come, often resulting in what we might call "deconstruction" today. Christians should expect varied responses to gospel proclamation and not be discouraged when the seed appears to be wasted on unresponsive hearts, as this pattern was predicted by Jesus himself. The parable provides a warning against shallow faith while encouraging believers to develop deep spiritual roots that can withstand persecution and trials. Genuine conversion is ultimately evidenced by fruit-bearing, not merely by initial enthusiasm or religious affiliation. Understanding the Soils The Parable of the Sower presents four distinct soil types, each representing different responses to the gospel message. The first soil—the path—represents hearts where the gospel makes no impact whatsoever; the seed simply bounces off and is quickly snatched away by Satan. This illustrates not merely outward rejection of the gospel, but also intellectual non-comprehension. As Tony explains, this doesn't necessarily mean active hostility toward the gospel but could simply be indifference: "It may not be someone who has like a closed fist, 'I hate the gospel, I hate everything about God,' but for some reason they're just not [interested]." This parallels Paul's teaching in 1 Corinthians 2:14 that "the natural person does not accept the things of the Spirit of God, for they are folly to him." The rocky soil represents those who initially receive the gospel with enthusiasm but lack depth. Their faith appears genuine at first but quickly withers under pressure or persecution. This phenomenon is particularly evident in what we often call "deconstruction" today—where someone who appeared genuinely converted falls away when their faith is tested. As Jesse notes, "I think what I've been helpful for me is to get outta my mind...what's the length of time here? Is it possible that somebody could be in this place...which presents like a setting down of deep roots that could last like years on end?" The parable reminds us that immediate joy at receiving the gospel is not necessarily evidence of saving faith, and it calls us to examine whether our own faith has sufficient depth to withstand trials. The Comfort of Realistic Expectations One of the most encouraging aspects of this parable is how it calibrates our expectations about evangelism and gospel ministry. Jesus teaches that when the gospel is proclaimed, we should expect varied responses—including outright rejection—not because of any failure in the message or messenger, but because of the condition of human hearts. This provides tremendous comfort for believers engaged in evangelistic efforts who might otherwise be discouraged by apparent failure. Tony highlights this point: "This parable is not about the skill of the sower or even the efficacy of the seed...The point of the parable...is that it has to do with the soil itself." This understanding frees us from the pressure of thinking we must somehow perfect our evangelistic technique or presentation, while also removing the false guilt that can come when people reject the message we share. Furthermore, the parable encourages continued, generous sowing of the gospel seed. As Tony observes, "We don't see the sower in this parable meticulously only identifying the good soil and only planting the seeds there. He does promiscuously spread this seed everywhere that he can." This reminds us that our responsibility is faithful proclamation, while the results remain in God's sovereign hands. Memorable Quotes "The Parable of the Sower teaches really that the gospel call goes out to all... but only those who God regenerates, that good soil, are gonna receive it savingly and will bear fruit." - Jesse Schwamb "Just because our experience of Christianity and our experience of being in the faith feels so genuine and real and rooted, we should also recognize that it felt real and genuine and rooted for [those who later fell away]... There's a caution there for us." - Tony Arsenal "The exhortation built into this is that we need to seek that root. We don't get to determine what kind of soil we are on an ultimate level—that's God's election and his secret providence. But on a horizontal level, in our experience of things, we have agency, we make decisions. We seek to be rooted or unrooted in the gospel." - Tony Arsenal Full Transcript [00:00:36] Introduction and Greetings Jesse Schwamb: Welcome to episode 462 of The Reformed Brotherhood. I am Jesse. Tony Arsenal: And I'm Tony. And this is the podcast of Good Soil. Hey brother. Jesse Schwamb: Hey brother. Well, will you look at us? Look at us. It's finally and officially begun. And that is this conversation. [00:01:00] Kickoff to the Parable Series Jesse Schwamb: This episode is really the kickoff, well, the first parable that we're going through together, starting a long conversation that I think is gonna bear much fruit, if you will. Yes. Maybe 30, maybe 60, maybe a hundred times. Lord willing. It's gonna be great. And we're starting off with a doozy. Yes. Actually, maybe this is like the granddaddy of all the parables because we're gonna hear Jesus tell us something about the word of God and how it's received among different hearers. And this is so fantastic. It's the only place to begin because this is truly some eternally contemporary words. Yeah, it's, this is the parable that's continually verified under our own eyes. Wherever the word of God is preached or expounded and people are assembled to hear it, the sayings of our Lord in this parable are found to be true. It describes what goes on as a general rule in our congregations in the world. Anytime the word of God goes out, what a place to begin. So we're gonna get there. It's gonna be great, don't you worry, dear listener. [00:02:04] Affirmations and Denials Jesse Schwamb: But of course, before we do that, it's our tradition, our word that's spoken is always something in affirmation with something or in denial against something. So I say to you, as I always do, Tony. What do you have for us on this episode? Uh, an affirmation or denial. Tony Arsenal: This is an affirmation. I'll try to keep it nice and short and tight. Uh, I am affirming everything that comes with the fall. It's the air's getting crisp. The season, the, the pumpkin. Yeah. Not, not the fall. With the, let's, let's, let's clarify. I'm affirming everything that comes with autumn. So, uh, the air's crisp, the pumpkin spice is flowing, the leaves are starting to come down. Although, as a New Englander, I feel like I might be a little disappointed this year they're saying that it might not be as vibrant because we've been under a bit of a drought. But, uh, I, I'm all for all of it. Sweaters, gimme like a nice cozy scarf to put on and like a, I don't know, like a stocking cap. Gimme some flannel. I'm just ready to rock and roll. I'm, I'm, I'm done with summer and I'm ready for fall and yeah, that's, that's the whole thing. That's the affirmation. Jesse Schwamb: Yeah. [00:03:09] Autumnal Delights and Debates Jesse Schwamb: Beautiful. It's speaking of like eternally or seasonally contemporary. That is so good. Plus I would say like the fall or autumn. The best adjectives, doesn't it? Yes. Like including like the word ottum. Yes. Like, that's just a great word that we, we do not use enough of. So this season, loved ones dropping a tum in there because Yes. It's just such a good word. Tony Arsenal: And I, I know people hate on the pumpkin spice and uh, there was a rev, I think I've said this before, it's re revolutionized my understanding because I used to get so mad because I was like, this doesn't even taste like pumpkin. It's not pumpkin flavored items, it's pumpkin spiced. Flavored items. So it's the, the spice you would use in pumpkin pie is the spice that they're talking about. So people complain that you're just putting nutmeg in things. And to that, I say yes, that's the point. You just start adding nutmeg or pumpkin spice or cloves or all spice or whatever it might be. The point is we're using the same spices that you would use for making a pumpkin pie or some other sort of fall. Delicious fall. Pumpy squashy, goodness. Jesse Schwamb: You got that right. This is a classic case of don't hate the player. Hate the game. Tony Arsenal: It's true, it's true. And if you don't like it, if you don't like pumpkin spice, then just don't talk to me at all. I'm just kidding. Still get pumpkin spice. Like you can go to Starbucks and get the same, same coffee you always get. You don't have to get pumpkin spice, you don't have to drink pumpkin beer, you don't have to do any of that. The all the stuff is, all the normal stuff is still available. They don't tell you you can't have it. Nobody is opening your mouth and pouring it down your throat. So just calm down, order your normal drip coffee and move on with your life. Jesse Schwamb: Speaking of polarizing autumnal type things, I don't know if we've talked about probably, we have talked about this and I've just forgotten. Where do you land on the whole. Cotton, uh, sorry. Candy corn, not cotton candy, but candy corn. Tony Arsenal: I, I feel like we have talked about this and my perspectives may have changed over the years. I'm not a big fan of candy corn, but I will eat it until I vomit. If you put it in front, I think is the, is the consensus that if there's a bowl of it in front of me, the first thing that I will do is I will break off two little white tips of the ca uh, candy corn and stick them on my fangs and pretend to be vampire. Jesse Schwamb: Beautiful. Tony Arsenal: And then I will eat the remainder of the pound and a half of candy that's in front of me until I throw up. Jesse Schwamb: Yeah. And I know there's some difference between like candy, corn and like the little pumpkin confectionary ones. Yeah. Some people prefer those over others. And then this is not even to talk about the whole debate between when it comes to Reese's Peanut butter cups and Oh yeah. The pumpkin variety of those and No, all that stuff. Tony Arsenal: No. Mm. Jesse Schwamb: No. To those? Tony Arsenal: No, to those. The, the shaped, the shaped, uh, Reese's Peanut butter objects, I suppose they're not cups at that point. Uh, they use a different kind of peanut butter. I dunno if you know that, but they use a different peanut butter. So they, they actually do taste different than the actual didn't know that says peanut butter cups. Um, it's either a different kind of peanut butter or a different kind of chocolate. But one of the primary substances, uh, not in the Aristotelian sense, uh, one of the primary substances is different. And so it does actually taste different. It's not as good. And then the balance between the chocolate and the peanut butter is off. It's, it's not good. I'm a, I'm a peanut butter cup. Uh, I like to say aficionado, but I think probably snob would be a better. A better term for it. Jesse Schwamb: Listen, you'll, you like what you like by the way, only on this podcast, only, I think among long-term listeners, would it be necessary to clarify that you do not mean substance in there was six alien sense. Tony Arsenal: That's true. That's, that's definitely true. Well, Jesse, that is where we are. Enough about my, uh, fall. Uh, food preferences. What are you affirming and or denying? Tonight, [00:07:02] Musical Recommendations Jesse Schwamb: I'm gonna also come along with you on it with the affirmation, and maybe while you're drinking that PSL or you're searching for that candy, corn, you might like, want something to put into your ears that isn't us, that's a little bit more melodic. And so I'm affirming with the, this time and age in which it is all about curation. That's often a lovely thing. I use Spotify for all of my music consumption, and they just fed me like a really interesting playlist that I would never have thought of as a category, but I've really been enjoying, it's called Math Rock. And I saw, and I thought I'm, I'm usually kinda like dubious of the Spotify playlist because like they're kind of out there for me generally. But I thought to myself, well, this is an interesting port man too. Like, I like math. I like rock, and the description was complex rhythms and mesmerizing loops. So I thought, I like complex rhythms. I like loops that continue and mesmerize, so the check it out for yourself. If you're looking for something that's like, it's enough to be interesting while you're working on something, but not too interesting. So that distracts you. This is apparently the jam. So yeah, it's like just really interesting rock oriented, mostly instrumental music that is like. Really motivating, but again, not interesting enough to really distract you from the task at hand if that's not your thing. The other thing I would recommend, I know you'll join me in this, Tony, is that poor Bishop Hooper released a new album this week. It's called The Serpent and the Seed, and this one has a ton of tracks on it, like 18 or so, and it, it as well is a unique mix of both instrumental, really lovely, beautiful pieces and then some that carry more vocal and melodic stuff that's kind of their customary jam. Both of 'em are great. They both do have kind of an an autumnal vibe, if I'm honest. Now I'm thinking about it. It's really the perfect compliment to whatever it is that you're consuming that has that pumpkin spice in it. So math, rock, the serpent and the seed. There you go. Tony Arsenal: I'm trying to synthesize. I mean, math and rock are like two of Jesse's favorite things. So I'm trying to synthesize what it would be like to scream the quadratic equation at someone with some sort of like slightly off cadence, dissonant guitar rift underneath. Jesse Schwamb: Yeah. Tony Arsenal: I feel like there's a Me Without You album out there somewhere that that's exactly what it is. But Jesse Schwamb: yeah, probably there should Tony Arsenal: be at least. Jesse Schwamb: Yeah, there, there absolutely should be. And I'm with you. I'm willing to work on that album. That's a great idea. Like just, it's just an album of mathematical equations and like the deep mysteries of life, you know, listen, math is beautiful. Numbers are stories. There's, there's so much there. Yeah. You had me at Quadratic, so I, I think we've, we've given people a lot to enjoy in this fall season. It's true. Tony Arsenal: I, I. I couldn't solve a quadratic equation to save my entire life at this point. Uh, I took introduction to logic when I got to college 'cause I couldn't remember how to multiply fractions on the entrance exam. That's fair. So that's fair. So that was, that's my experience with math. But right Jesse Schwamb: now the internet wants to keep serving me videos about, you've seen like all these tests, like these entrance exams for like Harvard or like the Ivy Leagues, other Ivy Leagues, and it is all these random things, you know, like we're solving for like two variables, terminally, and there is some kinda like expon explanation to it. Um. Yeah, I guess that's what I've become and I watch 'em all. They honestly get me every time. Yeah. I'm like, I'm not gonna watch that. And then I'm like, oh, I'm definitely gonna watch that. So it just happens. It's great. Tony Arsenal: I love it. Meanwhile, meanwhile, YouTube is desperately trying to get me to watch Season six and Cobra High. And it's very quickly gonna be succeeding. I think the next time Netflix has a, has a promotion where I can get a cheap month or something like that, I will definitely be binging Cobra Kai. So I feel like our YouTube algorithms are very different. Jesse Schwamb: Very different. Yeah. Very different. Certainly in, um, there is a commonality of, of the mysteries of the world and. [00:11:06] Introduction to the Parable of the Sower Jesse Schwamb: In some way, that's what we're talking about in this entire series. And yeah, if for some reason you didn't hear a conversation from two weeks ago where we really set the table, I think for what a parable is, why Jesus uses parables. As far as I remember, you correct if I'm wrong, it was the definitive conversation about why the parable is not just peace wise in Jesus' teaching, but really why it's the centerpiece. Yeah, we talked about that at great length. So now we're really ready to go. If you didn't hear that, I highly recommend you go back and hear that. 'cause there's so much. I realize as we, we looked at this parable of the sower or better like the parable of the soils, that we could do a whole series on just this bad boy. Such not just like wide interpretation, but wide application. So much for us to really chew on and then to really come back to and chew the could. So we're gonna have to be probably every time a little bit self-editing and brief. So if you're just yelling at your device, why aren't you talking about this thing? There's a great place for you to yell into or maybe just calmly and very politely suggest rather than the void, you can join our Telegram group. Telegram is just an app for, it's kind of a conversational tool and platform, and if you're looking for it and I know that you are, don't, why would you even fool yourself? It's, you can find it by going to T Me Reform Brotherhood. There's a whole channel, there's a bunch of channels there, a bunch of little conversations that we have compartmentalize. There's one just to talk about the episode. So as we go through this, my encouragement to everybody is track with us, get your scriptures out. Come along with us in the actual journey of processing this. Do spend some time processing it with us. And then when there is inevitably that thing, they're like, why didn't you talk about this? You know, a great place to converse with others and us about that would be in the Telegram Chat. So T Me Reform Brotherhood. So enough of that, let's get to it. Tony Arsenal: Yeah. Yeah. And you know, there's, there's some, um, there's some logic that would say we should have just rather than doing an Introduction to Parables episode, we should have just done the parable, because this parable does really follow, it really does form like an introduction to all of Christ's parabolic teachings. And, you know, it's, no, it's no, um, mystery either in God's providence or just in Matthew as being a, a, you know, somewhat genius level composer of, of a work of literature in putting this parable first, because you're absolutely right at the top of the show that this parable really is. Almost like the hermeneutical key for all of the parables. Not just for in terms of like understanding the parables, it doesn't do that so much. But in understanding the purpose of the parables and more importantly, explicitly in the middle of this, Christ explains why he teaches in parables. So we covered that a lot last time, so we're not gonna, we're gonna skip over that middle section 'cause we don't need to rehash that. But this really is the granddaddy of all the parables. It it is, um. It is Christ's teaching on why he uses parables in action. It's the application of his own theology, of parables, if you want to call it that. Uh, in principle. And he is gracious enough that in this very first parable, he actually gives us the interpretation, right, which is, is not entirely unique, um, in, in the gospels, but it is not always the norm. There are a fair number of parables where Christ just drops the parable and leaves it there, um, for both his immediate listeners to figure out and then also for us to figure out. We're not given the inspired interpretation, but this one we are given the inspired interpretation. And Jesse, I had to laugh because, um. Just as you get really, really upset and worked, worked up about when people say Christ's body broken for you. Uh, it just drives me nuts when people call this the parable of the soils. 'cause Christ gives it a name, right? So, so we'll talk about that too. And I, I'm, I'm mostly playing, like, I'm not gonna jump through the screen at you or anything like that, but that's the, one of the other unique features of this parable is that it's given it's, it's given a name. Um, and that's part of the interpretation is that in most cases, parables have a primary figure or a primary point that's being made. And if you get that primary point wrong or that primary figure wrong, um, you tend to get the rest of the parable wrong. In this case, Christ graciously tells us who the parable is about or what the parable is about, and then later on when we get to the, the next parable or a couple parables down, um, he actually tells us more about the parable through some other teaching as well. [00:15:38] Reading and Analyzing the Parable Tony Arsenal: So, Jesse, do you have that text in front of us? Do you wanna go ahead and read that first chunk? That's the parable itself. Jesse Schwamb: I do, let's do it by the way. Uh, maybe somebody should keep track. Here's a fun little game of how many times we say parable or parabolic. And of course, whenever I hear parabolic, I always think, of course there is like something of great hyperbole or allegory, but I often think of, uh, parabola, which to your point, Tony, I think you're just doing this for my sake now, and I love, this is an exponent oriented equation. Of course, it's a like a canonical section, which can only be creative mathematically by pronunciation again. So thank you for that. I thought you just did that for me, so Tony Arsenal: I have no idea what you just said. You might as well have been speaking like Hindu. Jesse Schwamb: It's fantastic. Well, let's, let's get to the actual, the best word, the word of life. And this is from Matthew chapter 13. Beginning just at the start of the chapter. That same day, Jesus went out of his, uh, house and sat beside the sea and, and great crowds gathered about him so that he got into a boat and sat down and the whole crowd stood on the beach. And he told them many things in parables saying. A sower went out to sow. And as he sowed, some seeds fell along the path and the birds came and devoured them. Other seeds fell on rocky ground where they did not have much soil, and immediately they sprung up since they had no depth of soil. But when the sun rose, they were scorched. And since they had no roots, they were it away. Other seeds fell among thorns and the thorns grew up and choked them. Other seeds fell on good soil and produced grain. Some a hundred fold, some 60, some 30. He who has ears, let him hear. Tony Arsenal: Yeah. So on a surface level here, the, the parable is straightforward, right? We have a very straightforward picture, which is, is common for most of the parables, that it's not some sort of unusual, crazy out there situation that's being described. It's a common scenario from everyday life, uh, that doesn't tend to have sort of like. Mythological legendary kinds of characteristics. We have a simple farmer who is out sowing his seeds. Um, some of the commentaries we'll point out, and I don't, I dunno how accurate this is or isn't, but I, I saw it in, in a couple different commentaries. So I'm inclined to, to believe it that our model of farming, uh, in sort of a western world or, or maybe not western world, but in a more, I dunno, technologically advanced world, is to teal the ground till the ground first, Jesse Schwamb: right? Tony Arsenal: And then to scatter seed. And it was much more common in the ancient world to actually scatter the seed kind of, uh, promiscuously and then till the ground. Um, I don't know the reasons for that. I'm not a horticulturist, but, um. The, the, one of the critiques that I've heard, and it's funny when people try to critique Jesus is 'cause they're always proven wrong, but one of the critiques I've heard is like, no farmer whatever would ever do this. Like, no, no sower would ever just throw seed on the ground, but this actually is the way they would've done farming. So he's, he's taking an everyday scenario that everyone would've been familiar with. Right. Nobody would've been like, oh yeah, that doesn't make any sense. They would've just said, oh yeah, of course you just throw the seed on the ground and then you come back around later and you do what you need to do. So it, it was really a scenario where some of the seed would've fallen on the path. And we're not talking about like a road next to the farm, but a lot of times the, the field had sort of, um. They're probably called like convenience trails is what they're called now. But people would travel through the, through the paths, and so there would be an area that's already walked, walked on that's a little bit easier to traverse. And eventually that area would turn into a pathway. So it was, it was kind of turned into sort of like hard clay turf that you couldn't get the seed into anyways. And then there would've been areas where, um, there was rocks under the surface. Most of our fields that our farm fields have been tilled and prepared and have been worked over, that the stones had been removed. But it wasn't always like that in the ancient world. And then you would've had areas where there was, uh, there was other vegetation, thorns, weeds, other kinds of plants that would've made, made it difficult for the crop to sprout and to bear fruit. So we have a very common scenario. There's nothing surprising about this. There's nothing out of the ordinary. It's just a simple farming metaphor that Christ employs here. Jesse Schwamb: And in some ways that's very consistent of course, because we have these very ordinary, normal things that God is using as a means of explanation for something that is very extraordinary, very supernatural. So we have the natural coming into play, not just as a representation, but to really demonstrates, illustrates and impound both in structure and form. This idea of what it means for the gospel to be communicated. And I'm with you, my understanding is in most ancient world. Those, those fields, we tend to think of them as fields and often the reference that way were like more like these narrow strips of land separated by these paths and you have this farmer casting the seed like very liberally. And not only that, but I think what's interesting right on the face. Is we see that there are basically four potential outcomes here and only one of those outcomes, 'cause we're already understanding this to mean the sowing of the sea, which is the word of life, which is the gospel message. Only one of those outcomes results in kingdom growth. There's a ratio of three to one. There's three times as many poor outcomes. In other words, there's all of these various ways in which we find that the seed is not rejected or does not result in the intended fruit. But there is just one path, one narrow kind of way in which it does result, and then it results in kind of various outcomes in terms of like the magnitude of the fruit or the plants that result from this planting. But as a result of that. I think what's really interesting to me right on the face is that we're seeing, like you said, there is a sower. He's casting the seed deliberately, he's coming on the path and he's just throwing it out. And in that narrow strip of land, there are all these different soils. And so right away we see if you're, if you're a farmer, you're understanding something about, it's not about the skill of the farmer in the casting of the seed. It's not even about the, the skill of the seed to grow. It's about the soil itself. And so again, we have this as three times as many potentially poor outcomes as there are for the one that results in this grand harvest. Tony Arsenal: Yeah. Yeah. And the one thing about this that might be, might have been, and, and again, some of the commentators are, are split on this, but might have been a sort of unexpected, um, element. And, and this is something we do see with, uh, with the parables, is there's usually some sort of, um. Unexpected or dramatic or turn of events kind of element, usually towards the end of a parable that would make, would, should be a subversion of expectations. Right? Right. And so the, in this instance, um, a yield of 30 times or, or 60 times or a hundred times, all of those yields would be crazy high yields. Um, you know, I, I, I think there are some plants, some of the commentators will make, make a point that there are some plants where like a 30. A 30 yield is normal. Um, but a 30 or a 60 or a hundred times yield of a crop is, is not the expectation. And so I think in, in a scenario like this, the reader or the listener is prepped by the fact that there are three, uh, negative outcomes and only one favorable outcome. To assume that the crop yield is not going to be great. Right? And then the reality is the crops that do sprout the crops that land on the good soil or the seed that lands on the good soil. Not only is it productive, it's so productive that it actually outpaces and kind of compensates for the lack of productivity or the lack of fruitfulness of the other three. So it's, it's three different, uh, it's four possible outcomes and then three levels of fruitfulness. And so this parable does sort of cause the listener or the hearer to think about, um, and start, you know, from the very outset, think about what does, what does it mean that the seed landed on the path and was stolen away by the birds? What does it mean that it sprouted quickly and uh, but didn't have roots and so it withered away in the sun? And what does it mean that, you know, it sprouted among thorns and so it couldn't bear fruit. And then I think the implied, um, the implied question that's being forced here because the parable does start out, you know, saying there was the sower, the sower, um. Sowed this seed out. He doesn't introduce this the same way he normally, he normally does or commonly does, right? Jesus often will start the peril ball by saying something like, the kingdom of God is like, right? Or you know this. This is like that. This, he just starts out saying like, a sower was out in the, in the field sowing seed. So the, the listener is not primed to know what the comparison is necessarily, but I think part of that is that now they're forced to ask what is the comparison? And I don't think it's much of a stretch. And again, this is why parables are so kind of paradoxical is it's not a difficult, when we get to the interpretation, it's not difficult to see the interpretation. Right, right. It's, it's easy to understand that the parable here, the metaphor is, is different reactions of, of some sort to. To a given thing, right? It's, it's different reactions to an investment of some sort. There's an investment of seed and in some instances it just doesn't take, in other instances, it takes and it doesn't sprout, and in other instances it sprouts, but it never fruits. So when we get to the interpretation, Jesus is gonna give us the clarity of what that investment is, and then who are, or what are the outcomes and what do they mean? In, in our, you know, in our thought process of what the kingdom of God is like. Jesse Schwamb: Yeah, so let's do it then. [00:25:44] Understanding the Soils Jesse Schwamb: 'cause what we've got here is we basically have, each soil is representing some type of here. So we've got four heres but only one true believer. So it's probably behooves us to go through all of them and really kind of chat through. And maybe what we can do is try to bring some of our own practical application to each of these. I've been really meditating and pondering that, trying to think if this is practical for us, then how can we understand how each of these are being manifest all around us? And of course the intention here is not to like name people that we think fall into each of these four little groups, but more so to think about how we might understand people who do fall into each of these groups. And that is to say that. Each one of these, well, the, the first three rather, that these ones in which they're, the soil is in some degree suboptimal. I, I don't know that it means that it's always that way, for instance. So we might think of people that fall into those categories, but the Lord may be moving or working in them to move them into that fourth category. And of course, he's done that with ourselves, so we know that that's exactly how he operates. Um, and it's, I think it's good for us to remember that. I think there's a lot that's scary about this first soil, this idea that. The seed just bounces. So we get no uptake whatsoever in this one. But the other ones, at least you get a little satisfaction that there's some kind of reception. There is a receipt of that word. And the reason why I find this one to be so troubling is because these who hear it in the first case, they don't understand and they don't esteem it. And Christ is very clear to say that the seed itself doesn't sit there long. It bounces. So there's a, there is a literal hardness. That's reflected in that clay soil or that path, which is down trotted. And it's hard because of perhaps this constant lack of belief, this constant and unrepentant hearts or lifestyle, but it would be enough if it just kinda bounced off and sat there. But the fact that it's snatched away that the birds come and take it away, that Satan himself has an active and powerful role in influencing all of those who are hearing this word. And I think that hardness of heart may not just be manifest in, say, like an unrepentant lifestyle or this kind of clench fist against God on the inside, which is of course true of the natural man. But more than that, that anything that would take us away from true belief. So that is even any kind of our religious system or belief, any kind of philosophy, any kind of other worldview I think is in mind here because we know the devil comes to kill, steal, and destroy. And so. What he's doing in that sometimes happens first and foremost in the mind, manifested in the heart and then in our behaviors. So if he's stealing away this word by replacing it with something that is false, that is not true, that destroys, that pulls us away and moves us away, then this is very scary. He has a real power, which we talked about. I don't know, like maybe six or so episodes ago. It's worth listening to, I think. And so what I find here that is really traumatizing upfront is the involvement in particular of the sinful man under his own mean estate. That is, that it's clear that the natural man cannot conceive of the things of God without regeneration, and Jesus makes it abundantly clear. He's, he's basically saying what Paul says later on in First Corinthians when he writes, the natural person does not accept the things of the spirit of God, does not accept them. So again, there's no agreement. There's no, even an intellectual ascent does not accept the things of the spirit of God for they are folly to him and he's not able to understand them because they're spiritually discerned. The spiritual person judges all things, but is himself to be judged by no one for who is understood the mind of the Lord so as to instruct him. But we have the mind of Christ, so there is no mind of Christ, which is, it's a horrible way to live life. And so in that space we have both the natural man, his total depravity, unable to pull himself up by his theological bootstraps or philosophical bootstraps or his intellectual emotional bootstraps to even discern what the way in which the world really actually is. And then in in, I say in addition to that, we have the devil himself waging war and attacking by pulling away that seed. Tony Arsenal: Yeah. And I have a little bit of a different take on this and I think this is what I am looking forward to in this series. Is there, there is gonna be. [00:30:01] Understanding the Parable of the Sower Tony Arsenal: Different, uh, different understandings that probably all fall and are all compatible, but all fall within a acceptable range of understanding. Here, you know, I, in, in reading some of the commentaries, Calvin makes the point that all four of these different types of seed represent people who in some sense are open to the gospel. They're, they're open to, he, he makes the point that this is not talking about the, the person who like refuses to hear the gospel at all, who like won't even come into the church. This is a person predominantly who is, is exposed to the word in some sense, probably in view as someone who's among the people of God who's in the, in the, in the physical body of the people of God who's among Christians or among those hearing the word. And for whatever reason, the, the, the seed doesn't, uh, it doesn't even get into the soil. Right, and he compares, Christ compares, um, this not to somebody who is hardhearted, but to someone who doesn't understand, right? That there's an intellectual element to this, right? You think of, um, you know, you think of somebody who hears the scripture and probably understands outwardly what it means, but doesn't ever comprehend it internally. They don't ever really, they don't ever really let it penetrate into their, into their hearts. Um, so it's been sewn into their hearts, but it doesn't actually take root in their hearts in any other sense. [00:31:38] The Role of the Soil in Receiving the Word Tony Arsenal: And this is what's a little bit different from, from the other ones that we're gonna see in all of the other cases. The seed takes root, Jesse Schwamb: right? Tony Arsenal: It actually penetrates the ground and begins to grow. Um, it, this is a seed that never even makes it that far. And so it may not be someone who has like a, who necessarily has like a closed fist. I hate the gospel. I hate everything about God, but for some reason they're just not. And when we say for some reason I'm talking, obviously I'm talking la you know, horizontally. Um, we know that the reason that they don't have an open heart is 'cause the Holy Spirit is not open to their heart. But for whatever earthly temporal reason, the word just doesn't penetrate. It bounces off of them. It just doesn't get there. Not necessarily because they're outwardly hostile to it. They just maybe are not interested in it. And so this is where I think that. Along with the evil one, snatching it away. That's actually like one in the same thing. Is, is part of what I think this is getting at is that the, the, the only reason that the, um, that Satan can snatch away the word from their heart or what has been sewn into their heart is because their heart has not received it. And so it's that sort of dual function and, and maybe it's kind of like, almost like, uh, in Exodus, you know, God hardening the heart and then Pharaoh hardening the heart and those two things are happening, you know, by means of concurs that God is doing it in a divine sense. I almost feel like this is an instance where kind of like the, the census or, or with job where Satan is the one who is doing it, but it's ultimately attributed to God as well. It's the hardening of the heart, but it's also the hardness of heart. Um, all of those things are playing a dynamic, but ultimately the point here is that there are those who the word is preached to. [00:33:30] The Sower's Responsibility and the Soil's Condition Tony Arsenal: Um, you know, we will find out in, in a little bit later, like, the sower is Christ in, in these parables here. It's not, it's not generally the sowing of the word. It's Christ who is sowing the word. It's the son who is sowing, uh, the seed of the word. And we can think about that either during his own ministry. This certainly was, um, was true of his own ministry on Earth, that there were some who just did not receive the word and they just, it just bounced off of them. But then also as the son sows the seed through his people, down through the church age, through history, whether it's in the Lord's Day service or personal, witnessing, personal, you know, um, evangelism, it's still God who is sowing the seed. It's still the Lord who is the sower of the seed. But even in that context, there are still some who just don't receive it. So I think what you said earlier is really, is really spot on. This parable is not about. The skill of the sower or even the efficacy of the seed. Right. And I think sometimes people read this and they, they look at it as though it is actually the sewer's fault. What a dumb sower. He sowed it on the path. Of course it's not gonna take root. That's not the point of the parable at all. The point of the parable, and we learn it just right, this very first one, is that it has to do with the, the soil itself. Which is why, you know, I, I kind of joke about calling it the parable of the soils, and that's a fine way to refer to it. And most of these parables could have multiple different, you know, accurate titles as well. But the point of the parable, or the main point of the parable is that the soil itself is what determines the outcome. Again, you know, we, we don't need to get into all the theological details of how the soil becomes, what the soil is. This show has the word reformed in the title. You can figure out that we're gonna say, well, God is the one that prepares the soil. And that also just fits with the, with the a parable here, right? The good soil is only good because it's been tilled and prepared by the sower ahead of time, right? So I think that's, that's spot on. And, and you know, as I think about the people I know in my life, um, it's very easy to get discouraged when you try to so seed to, to follow through on the metaphor when you try to so seed and it feels like it bounces off. But we shouldn't be surprised at that. We shouldn't be surprised when someone is just not interested because Christ in his very first parable tells us there are people out there like that. That doesn't mean you don't sow the seed, it doesn't mean you don't continue to spread the seed the way that the sower does. And the reason for that is that some of it is going to take, take root, some of it is going to take root and bear fruit and you are not in charge and you don't control which one does which. We don't see the sower in this parable meticulously only identifying the good soil and only planting the seeds there. He does promiscuously spread this, so this seed everywhere that he can. [00:36:26] The Reality of Hardheartedness Jesse Schwamb: Yeah, there is something there that I think is comfortable about this hardness of the soil, because I think sometimes we underestimate that the normative position of man is to be antagonistic toward God. That's not to say like we're talking about in their every action they take, they're going to refuse to hear the gospel or they're going to fight vehemently or out outwardly against it. But it's true that everywhere we find the scriptures, whether it's this other metaphor about God, again, doing this great surgery, of taking out this height of stone, which is of course hardheartedness or whether we go to like Romans three, where Paul says that there's no one who understands, there's no one who seeks God. So we understand that the default position is, one, nobody's seeking after God. Two, that God is too threatening to us. He threatens ourself. He threatens our ego, he threatens our own way. He threatens our contingency, all of which we try to fight against, like to our own dismay. And you know, basically. You know, it's willing, suspension of disbelief. But it's interesting and I think comforting here that what he's saying is, is exactly what you've just said, which is do not he, he'd almost say like loved ones. Do not be surprised when you find that people are just not that interested. They're just not into the gospel. Because your default position is to be a gospel abuser. To be a covenant breaker. And so because of that, there's just a natural hardness. And that hardness, I think he has to draw out. He has to say it's gonna bounce and Satan's gonna snatch it away because it would be, it's too easy to look at those who are just like vehemently opposed to the gospel that wanna debate. You wanna shut you down, wanna yell at you, wanna put signs in your face, wanna spit on you. That's too easy to be like, well, of course. Those people are not gonna receive it. But what about the quiet people who just don't care? Or, yeah. What about the people who are too caught up in their way of life or their simple behaviors or their patterns, or again, just what? What about those? What about the Mormons? When they come to your door and you can speak into your blue in the face about what Paul says, like the gospel plus anything is anathema, and they're just kinda like, yes. Yeah. Totally. That's fine. Totally down with that. And you're like, yeah, but you're doing, you're doing that very thing. This is great comfort to know that even those situations where you're not at war explicitly with somebody, that it's still comforting to know that this is going to happen. And also I think it's a great reminder that apart from God, apart from that changing of the soil, as you said, Tony, we would be those same people. That's in fact where we start. I, I don't say that. Like there's a progression here. We find in the, from moving from one to four. There is though something like you've said, where it's just interesting that Jesus shows us the very kind of shades of this. And I think, again, we gotta get out of our head like the, the temporality of this or like, well, what length of time are we talking about? Like when we get to the second one, which we should move on to. And there is some sprouting of the seed. Like how much time are we talking about? Like if it's two weeks, are they in camp two, if it's three weeks, are they moved out of that into some other, one of the other schools? Uh, I think it's just to show us that there are really, again, four hearers, one believer, and we can see clearly what the one believer looks like. It's a little bit more difficult to maybe sometimes discern what the other three look like, but it gives us hope and encouragement and basically just a sense of like, this is the way the world works. To know pres positionally, that when we go out, and like you said, I love this already, this is a major theme, is speak the gospel to all people. I mean, in this way, the gospel is for all people. Because Jesus' saying, do not cast the seed here. Go and look at that narrow path and find out, try to keep it off the, the hard ground. Do not let the devil snatch it up. It just says, throw and seed, throw and seed. And so we have to keep doing that stuff. [00:40:10] The Challenge of Shallow Roots Jesse Schwamb: So let's get to number two. What, what? Yeah. What say? Yeah. Tony Arsenal: Let me read it here. This is in verse, uh, 20 and 21. Here. It says, as for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy. Yet he has no root in himself, but endures for a while. And when tribulation or persecution arises on account of the world, immediately he falls away. So thi this is the person who, um, who has some sort of outward conversion experience, right? It's a person who receives the word, he receives it with joy, um, and appears to sprout, right? This is seed that has taken hold and has, uh, you know, the, the, and we, we can see that it has taken hold. So it's not just some hidden seed that has roots and never breaks the surface. Right. It's a, it's a, it's a plant that has made its way into the soil. It has taken roots of some sort. Um, but the roots are shallow. The roots never actually get, uh, deep enough to, to be able to survive the sun, right. In the, the original parable, it's, it's baked by the sun. And, you know, this is, um, I think what what we're gonna see is maybe to sort of preface your question, and I think probably this is gonna be one of those two parter episodes, even though we planned it to be one parter episode. Um, I think what we're gonna see here is that you can't actually know whether someone is. The hard rocks is the rocks or the thorns. Right? Un until, until all is said and done. Right. Right. And that's part of what's difficult is you, you want to look at a parable like this, and this is where I think maybe this is a good sort of like caution against overinterpreting, the parables, right? Christ is not trying to give us a rubric to identify who is what. Jesse Schwamb: Right. He's Tony Arsenal: not trying to give us like a litmus test to say like, that person is the hard soil. That person is the rocks. That person is the thorns. And you know, this reminds me, I, I recall, I, I dunno how many years ago, it was a couple years ago when Kanye West was going through his like Jesus phase, right? And he, everyone was like, oh my gosh, I can't believe that Kanye is a Christian and he's writing this album called Jesus. Jesus Saves. And, and I, I just remember saying at the time, like, guys, there's a parable of the soils here. Like we should be. Um, we should be joyful that it, it appears that this seed is taking root, but there are lots of different outcomes when the seed takes root. And it's funny because I, I don't, I don't remember what episode this was and please don't go look it up 'cause that's a waste of everyone's time. But I remember when that conversation happened and I don't know whether there was an affirmation or a denial or what context came up in, but I remember contrasting him to Justin Bieber. And it's ironic, right, because I actually just read on Twitter today. Let me see if I can find the post during the next time you're talking. Justin Bieber posted this really amazing, theologically astute, mature kind of statement on Twitter today. And I think at the time, if you had asked me, um, is Kanye more likely to be the good soil or Justin Bieber to be the good soil, I would've said Kanye. Right? Just because he's, he was older, he is a little bit more established in himself. Um. Justin Bieber was still very young. He was, he was sort of like all over the place personality wise. He seemed to be changing radically. And it just goes to show like, you can't tell. And, and I'm not even saying right now like, this is, this is where it gets difficult. I'm not even saying right now, Justin Bieber is good soil, although I did right. Retweet his quote and did hashtag good soil. Almost aspirationally, right? But we can take a look at someone's life in retrospect and say, this person is bearing fruit, or this person is not bearing fruit. And, and that's really where this particular, um, type of soil goes. It's not so much the fruit, it's the sprout. And I think when we look at a situation like Kanye and, and. There's hopefully still a lot of life left for Kanye, and that means there's still hope for a con, a genuine conversion and bearing fruit that keeps with repentance that does not appear to be what had happened at the time. Right? He's gone totally off the rails at this point. So we pray for that. We hope, we hope for better things for him. Um, but. At the time, Kanye was, is he, he's going by Y now. I don't even know what to call him anymore. But Kanye was a sprout that grew up with great joy quickly. And what we found through time is that it appears that he, when he was, although maybe he fits better into the second, this next category that we'll have to push off till next week, I think. But either way, like he appeared to have sprouted, he appeared to have taken root and ultimately did not actually bear fruit. And that's the defining feature of these first three ones. It's not so much about what happens with the seed. Does it get in the ground? Does it not get in the grow? Does it sprouts, does it not sprout? It's ultimately about the fruitfulness, right? The final, the final phase of the parable, the final, um, the final type of soil is the one that produces fruit. So we'll get to that in detail, but that's what we need to think about. And again, like I said, it's not as though crisis saying like, all right, here's this checklist of ways to determine whether someone's conversion is correct, is true or not. Because we can't know that until after the fact and well after the fact. We also can't know that it's valid until after the fact. What I think this parable, broadly speaking, gets at is that we have to look at every situation and realize that there are these different possible outcomes. And although I don't know that this is explicitly part of the parable, it also sort of points us to the fact that like, because it's not a foregone conclusion about what's gonna happen, maybe there's also something we can do about it. Right? Right. Maybe when we realize someone might be on the rocky soil. Whether we, we have some reason to believe that or we just want to get out in front of that possibility, maybe there's still room to actually get in there and, and move the seed to a different soil, I guess might be a better way to use the metaphor is to, to just take the seed somewhere else or to till the soil, to get the rocks out of the soil. Although this is not talking about like rocks in the soil. It's talking about a layer, probably a layer of bedrock. Like Yes, exactly. Just under the surface. Jesse Schwamb: Right? So Tony Arsenal: there is an immutability about these, these different categories of, of people, and again, this is where like overinterpreting, the parable can get to be problematic, but we, we see that there are these categories, we can't necessarily know which one of these categories a person is in when they have some sort of outward expression of faith where they've received. I think we can tell the difference between that first category. Someone who just has not received the, the gospel at all, has not received the word of God at all, right? Like it's just bounced off of him. It's made no impact. I think we can see that that's a relatively straightforward, um, situation for us to assess. And of course we can't see someone's heart, but it's, it's usually pretty outwardly, readily available to us that they just have not received the word in any means. Right. When we get to these second two categories, that's not the case. We're talking about two different categories of people who have received the word and it has begun to sprout. It has begun, it actually has sprouted, not just begun to sprout, but it's sprouted. Um, I just think we need to be really careful to sort of not place someone in an immutable category until after we've seen what's gonna happen. Yes. Really across their whole life. Jesse Schwamb: Yes. [00:47:41] The Importance of Deep Roots in Faith Jesse Schwamb: I'm glad you brought that up because we really have to remember that in the last three instances, you cannot tell from the soil what the outcome will be. So it is a little bit, I'm with you, kind of a misnomer in the translation. This idea of like rocky soil. Yeah. If it were truly like rocky soil, the way that probably most of us in the Western think of it like soil mixed with gravel, right? They're probably, the sewer would be like, why would I throw it on there like that? That doesn't make any sense. Certainly again, if you're looking for that, that really fertile, well tilled ground, the one that looks promising, you wouldn't do that. So more than likely, I'm with you. We're talking about like a hired limestone layer that would've been like a few inches below, and as the sun would come down, my understanding is of course, like that limestone would heat up. It'd be like the perfect warm environment for like a seed to immediately like spring up with some hope. And that's exactly I think what Jesus is after here. It's this idea that the seed springs up immediately. People receive the message with joy. There's been no root or development to deeper moist soil though, because it doesn't exist. It gets blocked out. But inci incidentally, like the heat of that rock bed actually is the thing that causes it to germinate and produce at least a sprout really, really quickly. But as soon as like any kind of other heat comes upon it, because it cannot not grow deeper because it cannot set the roots, because it cannot get enough water from deep down, then it's going to be quick to die. I think we see this all the time. Maybe we even see this to some degree, not exclusively and in the same kind of magnitude in our own lives. But you know, we may listen to a sermon with pleasure while the impression produced in us is like only temporary, short-lived. You know, our hearts can be like that stony ground. Sometimes it may yield like a plentiful cop clap of warm feelings and like good resolutions and good vibes. How often do we hear that language? But all this time, there may be no deeply rooted work in our souls. And that first like cold blast of oppression or temptation may cause like all of that to go away. What I see interpret it from this particular group and, and this the one that follows it very much the same is like a conversion to religion. So here where this is where I firmly, like, I think we have a class, and this might trigger some people, but I'm gonna say it anyway. We have a class for this to me is deconstructionism. Yeah. And I think what I've, I've been helpful for me is to get outta my mind is that. I'm not sure that we have to be so concerned in this, this metaphor or this great parable about like what's the length of time here? So for instance, is it possible that somebody could be in this place where there is this hard layer of rock, which presents like a setting down of deep roots that could last like years on end. Yeah, where somebody has heard the gospel message has come into the life of the church and finds that this is generally a pleasant way to believe and to live and to express these ideals until maybe they have a strong voice somewhere or they're confronted with the fact that this, their message now is not very tolerant. And so as soon as there comes against them, this push that maybe what you're saying is too exclusive, that all of a sudden there really is a manifestation that there's no real root there. Yeah, there was no conversion. There was a conversion to religious principle and ideas and insomuch as those things didn't push too much against whatever objectives they had. Not even like going after what happens in the the third instance here with all the pleasures of life and all the temptations of the flesh, but just that there is some challenge. To what they believe and that it would be continually lived out in their actual lives, meaningful enough that it would impact behavior, change their mind, and continue to make them outspoken about the thing in which they're setting their roots into that if those things would cause the death of. That sprouts, then to me, that's where we find deconstruction isn't falling. And so in that case, again, it's comforting because it's not a matter of actual conversion as it were. It's not a matter of actual regeneration that hasn't actually occurred. There's plenty of reasons to come alongside and to give the gospel some kind of favor or to give it some kind of acquiescence because it's good on its own. There are lots of things that are good about it, but the rootedness in that is not merely in the outward manifestations of all the benefits of the gospel. It is getting Christ, as we've said. Yeah. And if we're not abiding in Christ, then we will necessarily die. In fact, Christ says elsewhere when he speaks to himself that even every bad branch that does not bear fruit, the father prunes and throws away. And so here we find that happening. It's, this is traumatic, it is dramatic, but this is where I think we see oftentimes Christians really get unnerved and sometimes it really, I think, rocks them when they see people who've had, like you said, Tony, like some professional faith. And I remember us talking about Kanye, and I remember us saying like, I think you and I were cautiously optimistic. We said like, this is fantastic. God does this very thing where he transforms people. And then we see in the long term, in the long run, the manifestation of that transformation, not in just merely as sinner's prayer or some expression of knowing something about the gospel intellectually, but the living it out so that the plant itself grows up in Christ to know of his great love, and then to share and abide in that love where it bears fruit. And so here I find this again, to be just very comforting because I think we see this a lot and our nerves, a lot of Christians, but I think Christ is giving an example here to say, do not be a unnerved by this. [00:53:10] Encouragement for Sowers and Believers Tony Arsenal: Yeah, maybe one last thought and then we, we can push pause until next week when we come back to this parable. Is. I think it's, there's two words in this, um, this little, these two verses here that really stick out to me. There's the, the word immediately, right? Yes. He immediately receives it with joy. That word is repeated later on when he immediately falls away. So there is a, um, there's a, a sense of suddenness to this, to this kind of, I'm using quotation marks if you're not watching the YouTube to this quotation or this, um, conversion experience, right? I think we all know people who have kind of the slow burn conversion experience, right? That's not to say that those people may not be, um, on hard soil or rocky soil. Right. But the, the person that we're talking about in that crisis talking about is the person who hears the word and has every appearance of an outward, radical, outward conversion of joy. And then joy is the second word that that shows up here. One of the things that drives me crazy, you know, maybe just to, to riff off the, the deconstruction, um, narrative a little bit is it drives me crazy when some sort of, um, high profile Christian falls away from the faith or deconstructs or falls, you know, into deep sin and then abandons the faith or has a tragedy happened in their life and whatever reason they abandon the faith. There's this tendency particularly among, I, I think sort of. I don't know if like, there still are young restless reform Christians out there, but I think it's still a valid descriptor. Kind of like the, I'm trying not to be pejorative, but sort of like the surface level tulip is what I call them, like the five point Calvinists who like heard an RC sprawl sermon one time and think that they are like the def, they're the definition of Calvinism. There's this tendency among that demographic that when somebody falls away from the faith to act as though everything about their experience of Christianity was somehow like an act like it was a, it was a, it was a play they were putting on, they were deceiving everybody. Right. That's that's not real. It's not the, it's not the way that it actually works and, and. I think the, um, the flip side and the caution for us in that is that just because our experience of Christianity and our, our experience of being in the faith feels so genuine and real and rooted, we should also recognize that like it felt real and genuine and rooted for Derek Webb or for name, name your key, you know, Joshua Harris, name your big profile deconstruction person of the day. Um, there's a caution there for us and I think that's the caution here in this, um, in this, I dunno, part of the parable is. Just as this is saying, the reason that the person falls away immediately is because there is no root in them yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, he immediately falls away, right? The cause of this is because there is no route that ca

Allison Postell, assistant professor of philosophy at Hillsdale College, joins host Scot Bertram to discuss how we develop habits, the Aristotelian understanding of habit, and how to break bad habits. Learn more: https://k12.hillsdale.edu/See omnystudio.com/listener for privacy information.

“Who Thought the Eucharist Was Just Symbolic? ” This episode delves into the early Church’s beliefs about the Eucharist, exploring questions like the origins of the symbolic view and whether early Church Fathers spoke symbolically. We also tackle the significance of “breaking bread” in the early Church and the implications of transubstantiation. Join The CA Live Club Newsletter: Click Here Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 03:30 – Where did the symbolic view of the Eucharist come from? 05:13 – Didn't some early Church Fathers speak symbolically about the Eucharist? Doesn't that challenge the idea of unanimous early belief? 07:30 – Didn't the disciples fail to object during the Last Supper because they understood Jesus metaphorically? 09:00 – If “breaking bread” was common in the early Church, doesn't that just suggest a fellowship meal, not a literal body and blood? 15:25 – The Eucharist doesn’t seem to do anything to believers? 20:30 – How Do I Properly Receive the Eucharist? 21:50 – How does transubstantiation actually work—and why does it rely on medieval Aristotelian philosophy rather than Scripture? 29:05 – How do we know that the early Church actually believed in transubstantiation and not just a spiritual or symbolic presence? Why does the Catholic View win out? 35:22 – The priesthood is against going directly to God. We don't need Earthly priests. 42:20 – Does the Eucharist cause more division than Unity? 48:08 – Is the Eucharist just an adaptation of pagan rituals?

EXCLUSIVE NordVPN Deal ➼ https://nordvpn.com/withinreason Try it risk-free now with a 30-day money-back guarantee Joe Folley runs the YouTube channel Unsolicited Advice. He graduated from Cambridge University in 202with an MPhil in Philosophy, specialising in logic. TIMESTAMPS: 0:00 - What is Logic?5:04 - Aristotelian vs Stoic Logic12:47 - How Logic Provides Clarity18:42 Ambiguities in Logical Language29:07 - Validity vs Soundness in a Logical Argument39:40 Why Anything Follows From a Contradiction47:42 - The Law of Non-Contradiction56:27 - What is Truth and Falsity in Logic?58:36 - Does Your Mum Know You're Gay?1:05:05 What is Fuzzy Logic?01:08:14 - What is Modal Logic?01:13:40 - Informal Rules of Logic01:29:15 - Resources to Learn About Logic Learn more about your ad choices. Visit megaphone.fm/adchoices

Can ancient philosophy help us understand the Christian faith? Louis Markos joins me to talk about his latest book, "From Aristotle to Christ," and how Aristotelian thought shaped the way the early church expressed its beliefs. Our conversation digs into topics like why Aristotle still matters, how philosophy can sharpen faith, and what it means for Christians today.Louis Markos (PhD, University of Michigan) is professor of English and scholar in residence at Houston Christian University, where he holds the Robert H. Ray Chair in Humanities. His many books include From Achilles to Christ: Why Christians Should Read the Pagan Classics, From Plato to Christ: How Platonic Thought Shaped the Christian Faith, The Myth Made Fact: Reading Greek and Roman Mythology through Christian Eyes, Apologetics for the 21st Century, Atheism on Trial, From Aristotle to Christ, and On the Shoulders of Hobbits: The Road to Virtue with Tolkien and Lewis. Personal Website/Writing: https://www.ryleyheppner.comApologetics Canada: https://apologeticscanada.com/ryley-heppner/Instagram: https://www.instagram.com/ryleyhepp/

The concept of eudaimonia, rooted in Aristotelian philosophy, is more than just happiness. Eudaimonia represents a state of good spirit and the realisation of one's full potential. It's about creating environments that support individuals in becoming their best selves across different life stages and circumstances. I sat down with Jenna Mikus to explore the concept and find out how we can weave this into Biophilic Design. Jenna is founder of the Eudae Group and an Honorary Fellow at the University of Melbourne, and focuses on this concept, bridging engineering, philosophy, and design to create spaces that truly support human flourishing. Eudaimonia manifests itself in Jenna's recent projects across healthcare and educational settings. In hospitals, she challenges traditional design creating spaces that support all users of the space, staff, patients and families. Imagine healing environments with dedicated family zones, access to natural views, and carefully curated sensory experiences that help process difficult emotions. All of this will resonate with Biophilic Designers. Jenna's own professional journey is anything but conventional. With a background in mechanical engineering, art history, and business, she represents the antithesis of traditional siloed thinking. Her career trajectory—from government consulting to architectural design—reflects a deep commitment to understanding how environments can profoundly impact human experience. In educational spaces, Jenna advocates for neuro-inclusive design. We need classrooms with varied lighting zones, comfortable materials, and flexible spaces that accommodate different learning styles. The goal is to create environments that inspire learning by understanding how space can activate creativity and engagement. All these things are also woven into Biophilic Design. In our conversation she shares that we can all bring these large-scale learnings into small-scale real-world situations. When her father experienced a serious health crisis, Jenna applied her design principles directly. By carefully controlling environmental factors—ensuring good air quality, playing classical music he loved, and creating visual references to positive memories—she supported his cognitive recovery. Just like the Journal of Biophilic Design, crucially, Jenna emphasises breaking down disciplinary barriers. She sees innovation happening in the "messy middle" between traditional fields, advocating for a more holistic, collaborative approach to design. This means bringing together engineers, architects, psychologists, and other professionals to create truly comprehensive solutions. Biophilic design plays a central role in this approach. Drawing inspiration from indigenous philosophies that emphasize human connection with place, Jenna believes our environments should reflect our fundamental need to connect with nature. It's not just about adding plants or windows but creating meaningful interactions between human spaces and natural systems. Her vision extends beyond individual buildings to broader societal transformation. By designing with empathy, inclusivity, and a deep understanding of human needs, we can create spaces that support individual and collective well-being. This approach recognizes that our built environments are not just physical structures, but active participants in human experience. When asked to paint the world with a "magic brush of biophilia," Jenna envisions a landscape of open-mindedness, beautiful light, and empowering interactions. She sees design as a tool for uplifting individuals, societies, and planetary health—achieving a symbiotic relationship that allows humans to truly flourish. Her upcoming presentation at the Biophilic Design Conference promises to further explore these ideas, offering insights into how we can reimagine design as a holistic practice that supports human potential. For architects, designers, and anyone interested in creating more supportive environments, Jenna offers a compelling message: Design is not just about creating spaces, but about nurturing human potential. By understanding the deep psychological and philosophical dimensions of our built environment, we can create spaces that don't just shelter us, but actively support our growth, creativity, and well-being. I was so happy to interview Jenna, as I love her interdisciplinary approach. It's important to remind ourselves that thoughtful, empathetic design can be a powerful catalyst for individual and collective transformation. Biophilic Design helps us articulate this into the real world. To find out more about Jenna and Eudaimonia, connect with her on LinkedIn, her Google Scholar page and visit the Harvard FxD page. Also check out Conscious Centre for Design, and the International WELL Building Institute, Also she would like to extend the opportunity to submit a chapter for an upcoming book she is editing visit this link. Book tickets to see Jenna at Biophilic Design Conference www.biophilicdesignconference.com If you like this, please subscribe!Have you got a copy of the Journal? You can now subscribe as a member of the Journal of Biophilic Design or purchase a gorgeous coffee table reference copy or PDF download of the Journal journalofbiophilicdesign.comor Amazon and Kindle. Biophilic Design Conference www.biophilicdesignconference.com

Stephen Dedalus beats debt with this one simple trick!Topics incluce: “Scylla and Charybdis'” dialectic as metacommentary on Ulysses as a whole, the perils of offending the gods of the sea, Stephen takes offense to Æ, Stephen's many debts, the artistic value of green room gossip, contrasting Æ and Mr. Deasy, Stephen as the ship of Theseus, Aristotelian logic destroying Stephen's sill loophole, Fr. Conmee, A Portrait of the Artist as a Young Man, form of forms, entelechy, and many, many tangents.Support us on Patreon to access episodes early, bonus content, and a video version of our podcast.On the Blog:Decoding Dedalus: Entelechy, Form of FormsBlooms & Barnacles Social Media:Facebook | Twitter | InstagramSubscribe to Blooms & Barnacles:Apple Podcasts | Spotify | YouTube

This is the opening hour and a half of the sequel to my recording "Thucydides, Plutarch, Nietzsche" for my Technology and Nihilism series.  Subscribers will have access to the full 4 hour recording soon.Here I discuss the significance of Thucydides's turn to speeches after the "archaeology."  In this recording I discuss Thucydides as the alternative to the Platonic and Aristotelian tradition, and how it is that Nietzsche sees in Thucydides the standard which we are to look towards going forward.Among other things, what is at issue is the status of the divine in the life of man, particularly with respect to what we mean by "history" and how, if at all, we even have access to "history."I include numerous and meticulous juxtapositions of Thucydides with Plato (particularly the dialogues of the Gorgias, the Republic, and the Laws) and Aristotle (particularly the Nicomachean Ethics, the Politics, and the Physics). I also draw upon specific examples from Montesquieu, Hegel, Nietzsche, William Butler Yeats, and Heidegger to connect everything that comes tumbling out from a very subtle and detailed reading of Thucydides and a representative sampling of the entirety of the great books of our Western tradition to emphasize the living relevance of them all for us todaySupport the show

“There is one thing, Emma, which a man can always do, if he chooses, and that is his duty." —Mr. KnightleyWe believe Jane Austen is for everyone, but it's no secret that her modern fanbase is predominantly female. But why is that, and what might men be missing? Brett McKay joins us in this episode to share how he first discovered Austen's work and why more men should read her books. Along the way, we touch on Austen's Aristotelian ideas of virtue, the qualities that make a good man, the importance of choosing the right spouse, and how reading her works can help everyone become the best version of themselves.Brett McKay is the founder of The Art of Manliness, a website and podcast dedicated to helping men “grow up well, reach their potential, and become better friends, mentors, husbands, fathers, and citizens.” Since 2008 he has interviewed hundreds of authors and scholars on a wide range of subjects, from philosophy to weight-lifting, dinner-party planning to hostage negotiation. In 2023, he interviewed Austen scholar John Mullan in an episode entitled “Jane Austen for Dudes.” For a transcript and show notes, visit https://jasna.org/austen/podcast/ep25/.*********Visit our website: www.jasna.orgFollow us on Instagram and FacebookSubscribe to the podcast on our YouTube channelEmail: podcast@jasna.org

This week on The Literary Life, Angelina and Thomas wrap up our encore series on J. K. Rowling's Harry Potter: Book 1. Angelina and Thomas begin the episode with some thoughts on their Aristotelian approach to literature as seen in this series of episodes. After sharing their commonplace quotes, they dive into their discussion of the last few chapters of the book. Some of the ideas they consider are how the entire plot is a series of symbols, alchemy and the allegory of the soul, and the figure of the “wildman” in the literary tradition. They also go over the characters of the centaurs, the significance of the unicorn, more references to Greek mythology, how Harry exemplifies the “chest” of the well-ordered man, and the great importance of the philosopher's stone as a Christ symbol.  Visit HouseofHumaneLetters.com for classes with Angelina, Thomas, and other members of their teaching team. To view the full show notes for this episode, including commonplace quotes, book links, and today's poem, please visit https://theliterary.life/282.

In this episode, we discuss Alasdair MacIntyre's landmark book After Virtue. MacIntyre, an ex-Marxist and committed anti-liberal, offers a defense of the Aristotelian tradition and its search for the truly common good against the dominant tendency of liberal societies to reduce morality to individual preferences. Modern society, MacIntyre believes, is one where we live fragmented lives, unable to narrate a coherent story of the relationship between morality and politics. Our invocations of morality ring increasingly hollow as we cannot even imagine what it would mean to convince others of what is good. We explore how the loss of morality coincides with all of us becoming moralists, why it seems we have to choose between Nietzsche and Aristotle, the costs of teaching morality like a choose-your-own-adventure buffet, and whether MacIntyre offers a compelling solution to our nihilistic times. The least we can say is that living without virtue is a real bummer!GET YOUR TICKETS FOR THE LIVE SHOW HERE:https://epiphanychi.com/events/whats-left-of-philosophy-live-show-karl-marxs-communist-manifesto/This is just a short teaser of the full episode. To hear the rest, please subscribe to us on Patreon:patreon.com/leftofphilosophyReferences:Alasadair MacIntyre, After Virtue: A Study in Moral Theory, 3rd Edition (Notre Dame: University of Notre Dame Press, 2007).Émile Perreau-Saussine, Alasdair MacIntyre: An Intellectual Biography. trans. Nathan J. Pinkski (Notre Dame: University of Notre Dame Press, 2022).Michael Lazarus, Absolute Ethical Life: Aristotle, Hegel and Marx (Stanford: Stanford University Press, 2025). Music:“Vintage Memories” by Schematist | schematist.bandcamp.com“My Space” by Overu | https://get.slip.stream/KqmvAN

In this episode, my son Jack joins me to examine The Consolation of Philosophy by Boethius, a Roman scholar living just after the fall of the Roman Empire in 476 CE. A renaissance man before the Renaissance, Boethius translated Greek philosophers like Aristotle and Plato, served as a trusted aide to the Gothic king Theodoric in Ravenna, and was a mathematician, astronomer, and family man whose sons became consuls in their early 20s. Despite his Christian faith, tensions with the Arian Theodoric led to his imprisonment and brutal execution at 44. This tragedy tarnished Theodoric's rule, but Boethius' legacy shaped medieval thought, preserving Greek philosophy and influencing giants like Chaucer, Dante, Aquinas, and Shakespeare.Written in a cell awaiting death, The Consolation of Philosophy is a profound dialogue between Boethius and Lady Philosophy. Divided into five books, it blends prose (prosa) and poetry (metrea), offering wisdom through a narrative arc. Book One introduces Boethius' despair; Book Two explores Fortune's fickleness; Book Three seeks the highest Good; Book Four tackles the problem of evil; and Book Five reconciles divine foreknowledge with free will. The poems, rich with mythological and Biblical imagery, provide emotional breaks and reinforce the prose's insights. As C.S. Lewis noted, this work was beloved by educated Europeans for centuries.Boethius weaves Neoplatonism, Stoicism, and Aristotelian ideas into a Christian framework. Lady Philosophy echoes Plato's belief in innate knowledge, urging Boethius to “dream of your origin,” and champions philosopher-kings. Stoic themes emerge as she declares the mind free despite bodily exile, while Aristotle's Unmoved Mover aligns with Boethius' God. The concept of exile as a spiritual crisis resonates, connecting Boethius to figures like Odysseus and Dante.Jack and I discuss whether this is a satire, and how much both of us love Boethius as a character in his own novel.The Ignatius Press edition, translated by Scott Goins and Barbara Wyman, shines with clear prose, excellent footnotes, and quality paper—perfect for annotating. This book demands a reread and sparks a reading list including Chaucer, Milton, and C.S. Lewis' The Discarded Image. Join us! I think this book is for everyone, but even if you think, "Maybe not for me," you'll know what it's about and why it matters.This is a year-long challenge! Join me next week for Sun Tzu's The Art of War and The Tao Te Ching from Lao Tzu.LINKTed Gioia/The Honest Broker's 12-Month Immersive Humanities Course (paywalled!)My Amazon Book List (NOT an affiliate link)CONNECTTo read more of my writing, visit my Substack - https://www.cheryldrury.substack.com.Follow me on Instagram - https://www.instagram.com/cldrury/ LISTENSpotify - https://open.spotify.com/show/5GpySInw1e8IqNQvXow7Lv?si=9ebd5508daa245bdApple Podcasts - https://podcasts.apple.com/us/podcast/crack-the-book/id1749793321 Captivate -

Sponsor Shout-Out: Homeschooling math doesn't have to end in tears—yours or your kids'. Our favorite math solution? CTC Math. With short, clear video lessons and a self-paced, no-prep format, it's the curriculum we wish we'd started with sooner. Try it free at ctcmath.com – and breathe easier. Episode Summary: In this lively episode, Lisa and Gina—your trusty admin team from It's Not That Hard to Homeschool—tackle a big question that's come up often in our community: How do you teach your kids how to learn? The answer? The Five Common Topics—a powerful, flexible tool you can use across all grade levels and subjects to help your kids think critically and learn independently. Whether you're homeschooling one child or ten, this method is a game changer. Key Takeaways: ✅ What are the Five Common Topics? Originating from classical education and rooted in Aristotelian thought, these are: Definition – Start by clarifying terms to prevent miscommunication and build deeper understanding. Comparison – Explore similarities and differences to build critical thinking muscles. Relationship – Examine how people, places, and ideas relate. Circumstance – Understand context: time, place, and surrounding events. Authority – Identify where truth or information is coming from—and why it matters.

Are courage, wisdom, humility, and justice gendered? Are certain virtues inherently masculine or feminine? Drawing on philosophical reasoning, Aristotelian ethics, and the incarnational model of Christ, we explore three compelling arguments for why virtue should be understood as fully human, not gender-coded. Support the Podcast Support us on Patreon Website: thatllpreach.io IG: thatllpreachpodcast YouTube Channel  

The word “Cartesian” is synonymous with a radical contrast between mind and body. What led Descartes to his dualism, and how can he explain vital activities in humans and animals having rejected the Aristotelian theory of soul?

2 Peter 1:5-9 // Jonathan NeefDiscover how to grow in virtue and become more like Jesus. This video explores the cardinal virtues—wisdom, justice, temperance, and fortitude—through a Christian lens, contrasting them with Aristotelian philosophy. Learn practical steps for habit formation and how these virtues connect to faith and love, leading to a fruitful life. Explore the "ladder of faith" and how these virtues are not sequential steps but a continuous spiral of growth.SERMON NOTES (YouVersion): https://bible.com/events/49431214PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2542/responses/new25.05.11

2 Peter 1:5-9 // Ben BeasleyDiscover how to grow in virtue and become more like Jesus. This video explores the cardinal virtues—wisdom, justice, temperance, and fortitude—through a Christian lens, contrasting them with Aristotelian philosophy. Learn practical steps for habit formation and how these virtues connect to faith and love, leading to a fruitful life. Explore the "ladder of faith" and how these virtues are not sequential steps but a continuous spiral of growth.SERMON NOTES (YouVersion): https://bible.com/events/49431215PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2509/responses/new25.05.11

2 Peter 1:5-9 // Caleb JenkinsDiscover how to grow in virtue and become more like Jesus. This video explores the cardinal virtues—wisdom, justice, temperance, and fortitude—through a Christian lens, contrasting them with Aristotelian philosophy. Learn practical steps for habit formation and how these virtues connect to faith and love, leading to a fruitful life. Explore the "ladder of faith" and how these virtues are not sequential steps but a continuous spiral of growth.SERMON NOTES (YouVersion): https://bible.com/events/49431216PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2553/responses/new25.05.11

2 Peter 1:5-9 // Taylor FairDiscover how to grow in virtue and become more like Jesus. This video explores the cardinal virtues—wisdom, justice, temperance, and fortitude—through a Christian lens, contrasting them with Aristotelian philosophy. Learn practical steps for habit formation and how these virtues connect to faith and love, leading to a fruitful life. Explore the "ladder of faith" and how these virtues are not sequential steps but a continuous spiral of growth.SERMON NOTES (YouVersion): https://bible.com/events/49431217PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2546/responses/new25.05.11

2 Peter 1:5-9 // Jacob NannieDiscover how to grow in virtue and become more like Jesus. This video explores the cardinal virtues—wisdom, justice, temperance, and fortitude—through a Christian lens, contrasting them with Aristotelian philosophy. Learn practical steps for habit formation and how these virtues connect to faith and love, leading to a fruitful life. Explore the "ladder of faith" and how these virtues are not sequential steps but a continuous spiral of growth.SERMON NOTES (YouVersion): https://bible.com/events/49431213PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2574/responses/new25.05.11

asses.masses is a unique, 7-hour, live performance that uses video game logic to expand the narrative possibilities and social dramaturgy of experimental theater. With a single video game controller at the front of a movie theater with lights up so everyone can see each other, the audience must negotiate amongst themselves who will step up to play the next section of a narrative game that spans a wide range of different genres from 8-bit pixel art RPG representing the hyperreal to high-res, 3D open world walking simulators representing a fantasy idealized realm. The audience also has to negotiate how to make hundreds of collective decisions that come up in the game from dialogue tree options to which direction to to go to deciding which set of metaphoric political platform issues that should be prioritized for the ensemble cast of socialist Marxist donkeys. They lean upon the binge-watching culture to split the 7 to 8-hour run time into 10 total episodes split into 2-episode chunks that are broken up by 4 different intermissions where snacks and dinner are provided. Here's a description of the story that's told in this long-form format: The unemployed donkeys have one demand: the humans must surrender their machines and give all donkeys their jobs back. But revolution is never easy! asses.masses is a custom-made video game about labour, technophobia, and sharing the load of revolution, designed to be played from beginning to end in a live theatre. This is gaming as performance, an immersive, cheeky, and highly original work. Brave spectators take turns at the controller to lead the herd through a post-Industrial society, where asses are valued more for their hides than their potential. Confronting automation-driven job loss, nostalgia as a barrier to progress, and the role of technology in adaptation, we are encouraged to find space between the work that defines us and the play that frees us. asses.masses is Animal Farm meets Pokémon meets Final Fantasy, as exciting in form as it is in content. No previous gaming (or donkey) experience required. asses.masses is one of the more unique immersive experiences that I've had a chance to have, especially when it comes to mashing up social behaviors that stem from video game culture, but set within a live theatrical context. I saw asses.masses at PAM CUT (Portland Art Museum's Center for an Untold Tomorrow) here in Portland, OR on March 29th, and I had a chance to remotely catch up with the co-creators Patrick Blenkarn and Milton Lim to unpack their journey of blending video games into how stories are told in a live theatrical performance. We also explore how they're exploring new modes of social dramaturgy that leverage insights from couch co-op, live Twitch streams, and video game logic where part of the performance is automated through the video game itself, but it's augmented by the emergent social dynamics of the audience that end up reflecting main narrative themes of managing flows of power, community-building, collective decision-making, and in the case of our screening some actual revolt against an theater nerd/gamer audience member turned heel. Overall, the experience allowed the audience to exercise some muscles of social imagination beyond the Capitalist Realism baseline as elaborated by Mark Fisher's work, and there was a turn-taking between the more cathartic mode of Aristotelian drama and breaking the fourth wall of Brecht's distancing effect / alienation effect. The narrative was initially developed to serve a wide range of game-play mechanics in a live theater context, but the spaciousness of the extended run-time allowed them to explore many deeper philosophical, political, and economic topics that most stories do not have the time to get into. The ensemble cast of archetypal characters each have their own arc, and I found that the ending and epilogue really landed and stuck with me. If you have an opportunity to catch an upcoming scre...

"The Cosmological argument is a family of arguments that seek to demonstrate the existence of a Sufficient Reason or First Cause of the existence of the cosmos... The kalam cosmological argument traces its roots to the efforts of early Christian theologians who, out of their commitment to the biblical teaching of creation ex nihilo, sought to rebut the Aristotelian doctrine of the eternity of the universe." The argument is extremely simple: 1. Everything that begins to exist has a cause. 2. The universe began to exist. 3. Therefore, the universe has a cause. This is part 2 of our apologetics study as we work through "The Blackwell Companion to Natural Theology." James Sinclair, co-author of the chapter on the kalam cosmological argument with William Lane Craig, joins the show to discuss the scientific evidence in support of premise 2. We look at the FRW mode, astronomical evidence for the Big Bang, the Hawking-Penrose singularity theorems, the BVG theorem, quantum gravity approaches, and the exceptions to each of these approaches. Come join the conversation and bring your questions! James D. Sinclair (MS Physics Texas A&M, BS Physics Carnegie-Mellon) is a senior anti-air warfare analyst for the United States Navy with a specialty in the constructive (digital only) modeling of air-to-air combat. Some career accomplishments include analytical support for the fielding of the AIM-9X Sidewinder missile, combat utility evaluation of the F-35 Lighting II, and presentations at public symposia such as the Military Operations Research Society (MORS) and the Combat Identification Systems Conference (CISC). He began to interview cosmologists in the early 2000s on the topic of the beginnings of the universe, bringing Navy knowledge integration methods to the formulation known as the Kalam Cosmological Argument. This ultimately led to a collaboration with philosopher William Lane Craig and two co-authored articles: “The Kalam Cosmological Argument,” in The Blackwell Companion to Natural Theology and “On Non-Singular Spacetimes and the Beginning of the Universe,” in Scientific Approaches to the Philosophy of Religion. He also co-authored the article "Fine-Tuning and Indications of Transcendent Intelligence" with Robert Spitzer.

In Part Two of a four-episode series, “The Clerics: Christianity in America,” Hillsdale College President Larry P. Arnn interviews Bishop Robert Barron, bishop of the Diocese of Winona–Rochester and founder of Word on Fire Catholic Ministries. The two discuss Aristotelian metaphysics, the relationship between faith and politics, the American founding, and the future of Word on Fire. This interview was conducted on March 20, 2025. Discover more at podcast.hillsdale.edu.See omnystudio.com/listener for privacy information.

In Part Two of a four-episode series, “The Clerics: Christianity in America,” Hillsdale College President Larry P. Arnn interviews Bishop Robert Barron, bishop of the Diocese of Winona–Rochester and founder of Word on Fire Catholic Ministries. The two discuss Aristotelian metaphysics, the relationship between faith and politics, the American founding, and the future of Word on Fire. This interview was conducted on March 20, 2025. Discover more at podcast.hillsdale.edu.See omnystudio.com/listener for privacy information.

https://youtu.be/UaRhK2N8m6Y Podcast audio: A continuation of Dr. Harry Binswanger's Saving Math from Plato (OCON 2023): how the Aristotelian, perception-based approach to mathematics refutes or re-interprets wrong ideas advanced by figures such as Russell and Cantor. Topics include number, infinity, limits, and the axiomatic concepts of mathematics. (The lecture assumes no knowledge of mathematics beyond beginning algebra.) Recorded live on June 16 in Anaheim, CA as part of OCON 2024.

Virgil has asked two questions: Why'd the mountain shake and why'd the shades all cry out with one voice?The unknown shade on the fifth terrace of Mount Purgatory begins his answer by referring to Aristotle's notions of change . . . and offers the surprising conclusion that some change is impossible about the three steps to the gate of Purgatory proper.And then he does something wilder: He begins to wrap the poetic imagery of Cantos XX and XXI back onto itself.Join me, Mark Scarbrough, as we explore this difficult passage, the first part of the unknown shade's answer.Here are the segments for this episode of WALKING WITH DANTE:[02:20] My English translation of the passage: PURGATORIO, Canto XXI, lines 40 - 57. If you'd like to read along or continue the conversation with me via a comment, please find the entry for this episode on my website, markscarbrough.com.[04:08] The mountain's meteorology and Aristotelian accidental change.[09:09] Two translation issues early in the passage.[12:45] Classical learning: Thaumus's daughter, Iris.[15:41] Stable feet v. wet feet . . . and the search for a contemplative space.[19:28] The refusal to answer "why?"[21:16] Rereading the passage: PURGATORIO, Canto XXI, lines 40 - 57.

This episode is a recording of the lecture delivered on February 21st by Dr. R.J. Snell at Robert Rowling Hall at UT Austin. The natural law is generally presented as highly certain and universal in its first principles, as essentially known by all rational personals, even though the specifications of those principles to concrete actions is far less certain. This view is especially prevalent in classical accounts of natural law rooted in metaphysics or philosophical anthropology. None of these should surprise a Thomas or Aristotelian, however, committed to hylomorphism, but it does require us to think of the natural law as hermeneutical rather than analytical and as conversational rather than methodical.

Caleb and Michael break down Book IV of Cicero's "On Ends" - his powerful critique of Stoic ethics.Discover why Cicero believed the Stoics fell short by prioritizing virtue alone while dismissing external goods. Is Stoicism just playing word games with what's "good" versus "preferred"? Would the perfect Stoic and the perfect Aristotelian behave the same way? This episode tackles the core tensions in ancient ethics that are relevant for modern life.(03:22) Cicero's Perspective(07:51) Weak Arguments(08:44) Powerful Argument #1 – Stoicism Wasn't New(16:16) Powerful Argument #2 – We Have A Body(22:22) Powerful Argument #3 – The Dilemma(33:27) Defending Stoicism from #3(48:30) Taking On Argument #2 ***Subscribe to The Stoa Letter for weekly meditations, actions, and links to the best Stoic resources: www.stoaletter.com/subscribeDownload the Stoa app (it's a free download): https://stoameditation.com/podIf you try the Stoa app and find it useful, but truly cannot afford it, email us and we'll set you up with a free account.Listen to more episodes and learn more here: https://stoameditation.com/blog/stoa-conversations/Thanks to Michael Levy for graciously letting us use his music in the conversations: https://ancientlyre.com/

Dr. Mark Farnham graduated from Westminster's PhD program in Apologetics. His book, "Every Believer Confident" was recently released by P&R Publishing. He currently teaches at Lancaster Bible College. Nate sits down with Dr. Farnham to discuss apologetics and how every Christian believer is equipped to do the work of apologetics. It's not just a discipline for those who are trained philosophers or expert theologians. The early Christians didn't get sent off to Athens to learn Aristotelian philosophy before they were allowed to engage their friends and neighbors in evangelism. The Scriptures are sufficient for apologetics. If you enjoy this episode, you can access tons of content just like this at wm.wts.edu. You can also get a copy of Dr. Farnham's book at the Westminster Bookstore. If you would like to join us in our mission to train specialists in the bible to proclaim the gospel for Christ and his global church, visit wts.edu/donate

Is it valid or even permissible to attend a Mass led by an excommunicated priest or bishop? We explore this complex issue and also dive into questions on Mary's perpetual virginity, altar calls at Pentecostal services, and the meaning behind “baptism for the dead.” Join The CA Live Club Newsletter: Click Here Questions Covered: 04:55 – My wife is Pentecostal and I attend early morning Mass and then Pentecostal service with wife and children I want to know if it is ok  to go up to altar call with my wife and children?  14:53 – How to refute quantum mechanics disproving the Aristotelian proof of God and Causality  18:22 – Perpetual Vigirnity of Mary. Is it reasonable to think that St. Joseph did not know that Mary had taken a vow of Virginity?  24:30 – St. Paul, scripture, baptism for the dead, he has a theory of what it means, wants to get Joe's take…He thinks baptism for those who are dead in their sin  32:50 – Why does St. Paul go against the Council of Jerusalem when he says some Christians can eat meat sacrificed to idols?  36:25 – Can I attend a Mass that is being celebrated by an excommunicated priest or bishop?  42:41 – Mary's role as intercessor in light of Lukes passages on sword piercing her soul, and the Magnificat.  47:04 – Girlfriend died 3 years ago, he led her to Christ, wants to know if he can still pray to her, even though she may be in Purgatory, and can he ask her to pray for him  52:04 – Calling back with follow-up question, his wife does not want the kids baptized in the Catholic Church. Should he still passively participate? 

Questions? Comments? Text Us!How do rituals, traditions, and philosophical reasoning shape our understanding of the divine and the human experience?In this episode of God: An Autobiography, The Podcast, Dr. Jerry L. Martin and Dr. Michael Poliakoff explore the evolution of thought and tradition from ancient Jewish practices and Egyptian influences to the philosophical insights of Plato, Aristotle, Confucius, and Emmanuel Levinas.The conversation examines how humanity has sought wisdom across cultures and eras—from the Torah's laws to Aristotelian virtue, Confucian ethics, and Levinas' concept of “the other.” How do ritual and habit shape moral understanding? And what happens when tradition gives way to reason?Key Themes in This Episode:Ritual and Ethical Evolution – From Jewish law and Confucian rites to Aristotle's philosophy of virtueJonah and Nineveh: God's Call Beyond Borders – What it means to be “chosen” and how divine purpose extends beyond any single traditionLevinas and the Ethics of the Other – How encountering another person transforms our understanding of self and moralityThe Power of Tradition in Daily Life – From religious rituals to simple habits, how they shape human interaction and spiritualityBreaking Down Borders: Ancient Thought and Modern Philosophy – How wisdom from across cultures connects in the search for meaningThis episode presents a rare exploration of how ritual and reason interact—not just in religious practice, but in the very fabric of human thought. Whether you're interested in philosophy, history, or spirituality, this discussion offers insights that transcend time and tradition.Other Series:The podcast began with the Dramatic Adaptation of the book and now has several series:From God To Jerry To You- a brand-new series calling for the attention of spiritual seekers everywhere, featuring breakthroughs, pathways, and illuminations.Two Philosophers Wrestle With God- sit in on a dialogue between philosophers about God and the questions we all have. What's On Our Mind- Connect the dots with Jerry and Scott over the most recent series episodes. What's On Your Mind- What are readers and listeners saying? What is God sayingResources:THE LIFE WISDOM PROJECT PLAYLISTStay ConnectedSubscribe to the podcast for free, and explore the book God and Autobiography as Told to a Philosopher by Jerry L. Martin, available on amazon and at godanautobiography.com.Share your thoughts or questions at questions@godandautobiography.com—we'd love to hear your story of God!

https://youtu.be/YjhHIgZzO3k Podcast audio: In this episode of The ARI Bookshelf, Jason Rheins, Ben Bayer, Don Watkins, and Alex Silverman examine two contrasting perspectives on the influence of Christianity: Tom Holland's Dominion and Charles Freeman's The Closing of the Western Mind and The Reopening of the Western Mind. While Holland's widely discussed book argues that Christianity is the foundation of science and Western values, Freeman's books present a contrary view. Our panelists bring their expertise to evaluate the arguments in both books, assessing their historical and philosophical accuracy. The discussion covered: The central arguments of the books; Why the Church feared Aristotelian philosophy; How Freeman's books provide a more thorough and philosophical analysis than Holland's; How Holland diminishes Greek influence on modernity; How Holland appropriates secular ideas and thinkers into Christianity; The role of Christianity in the abolition of slavery; The relationship between Christianity and science; Why Holland's book gained popularity while Freeman's did not. The video premiered on March 11, 2025.

Jim talks with Mark Stahlman about Trump as an avatar of the current digital transformation. They discuss the GameB movement & complexity theory, predictions made to the Pentagon's Office of Net Assessment, security through development as alternative to war, the three spheres (East, West, Digital), China's approach to digital vs. the Western approach, Catholic social teaching principles, neo-feudalism vs. the scribal paradigm, Humanity 2.0, Aristotelian concepts of soul & hylomorphism, Cyber Sabbath practices, transitions between oral/scribal/digital paradigms, technological change as evolutionary pruning, Jonathan Rauch's Constitution of Knowledge, memory & imagination as key faculties, versions of the Enlightenment project, Daoism & Eastern philosophy, coherent pluralism, and much more. JRS EP 174 - Fred Beuttler and Mark Stahlman on Trivium University Center for the Study of Digital Life Exogenous (Mark's Substack) The Three-Body Problem, by Liu Cixin Analogia: The Emergence of Technology Beyond Programmable Control, by George Dyson JRS EP 287 - Jonathan Rauch on the Epistemic Crisis Science and Civilization in China, by Joe Needham Mark Stahlman is a biologist, computer architect and ex-Wall Street technology strategist. He is the President of the not-for-profit Center for the Study of Digital Life (CSDL, 501(c)3,  digitallife.center) and its educational project Trivium University (Triv U, trivium.university). He is also CEO of Exogenous, Inc. (EXO, exogenousinc.com), a strategic risk analysis group and on the editorial staff of its publication, the Three Spheres Newsletter (TSN). He studied for but did not complete advanced degrees in Theology (UofChicago) and Molecular Biology (UW-Mad). He has been widely interviewed and published, including teaching online courses (available on YouTube via 52 Living Ideas).

In this video I give a perspective on the New Testament that you probably have never heard before and offer some thoughts on a contemporary expression of spiritual life after deconstruction. If you appreciate my work please consider making a donation at "paypal.me/newdayglobal" Thank you!

In this episode I examine the biblical background and meaning of being "Baptized in the Spirit" and what it means for us today. If you appreciate my work please consider making a donation at "paypal.me/newdayglobal" Thank you!

In this episode, Jeremiah and E continue a three part series about burnout, finding balance, and making space for self.  Here we discuss some practical ways to fight burnout and create space for self, applying Aristotle's Golden Mean and pondering three questions we can ask ourselves throughout our days that will hopefully point us back towards balance and away from burnout. As always, thank you to everyone who listens along with us.If you'd like more information about Good to Talk or its hosts, please visit: https://goodtotalk.co

In this episode I examine various forms of happiness, the difference between happiness and eudaimonia, and the basics of Aristotelian virtue ethics as described by Edith Hall in Aristotle's Way.

Patrick explores deep theological and philosophical questions and has discussions that range from the Aristotelian concepts of substance and accident in relation to gender, to the moral implications of vasectomy and its impact on marriage. A visitor to an Episcopal church raises questions about the church's stance on homosexuality, and Patrick offers a perspective grounded in scripture. Additionally, blending faith with science is addressed, highlighting how they can coexist harmoniously. Patrick continues his conversation with Joshua from the end of the last hour: Is Aristotelian distinction between substance and accidence related to the gender issue today? (01:00) Katie - What is a good resource for arguing against getting a vasectomy? (11:47) Meredith - What does God think about a priest being gay? (27:58) Joseph – Comment about Dana’s call from yesterday’s show (40:08) Antonio - Did Jesus ask the apostles to bring weapons with him into the Garden? If so, why? (48:55)

We really are living in a time period when as the writer of Hebrews stated, "everything that can be shaken" is being shaken. In this episode Aaron will explore why there is so much confusion today especially within religion and how we can navigate our way through these turbulent times. If you appreciate his work please consider making a donation at "paypal.me/newdayglobal" Thank you!

This lecture discusses key ideas from the 20th and 21st century philosopher and moral theorist, Alasdair MacIntyre's essay "Plain Persons and Moral Theory" It focuses upon his contention that plain persons are often what he calls "proto-Aristotelians" in their broad commitments embodying moral theory, rather than simply neutral blank slates. MacIntyre writes: "[T]he plain person is funda­mentally a proto-Aristotelian. What is the force of 'fundamentally 'here? What it conveys can be expressed in three claims, first that every human being either lives out her or his life in a narrative form which is structured in terms of a telos, of virtues and of rules in an Aristotelian mode or has disrupted that narrative by committing her or himself to some other way of life, which is best understood as an alternative designed to avoid or escape from an Aristotelian mode of life, so that the lives of those who understand themselves, explicitly or much more probably implicitly, in terms set by Kant or Reid or Sidgwick or Sartre, are still informed by this rejected alternative. Secondly, I have told the story of the decline and fall of the plain person as the narrative of a single life. But the story could have been told, and I have told it elsewhere (in After Virtue), as a claim about the narrative history of a set of successive periods in West.em culture from the sixteenth to the twentieth century. This partial mirroring of the fate of individuals in the history of the larger social order and of the fate of that larger order in the narratives of individual lives testifies to the inseparability of the two stories. Thirdly, as these first two claims imply, I am also committed to holding that every human being is potentially a fully-fledged and not merely a proto-Aristotelian and that the frustration of that potentiality is among his or her morally important characteristics. We should therefore expect to find, within those who have not been allowed to develop, or have not themselves allowed their lives to develop, an Aristotelian form, a crucial and ineliminable tension between that in them which is and that which is not, Aristotelian. The standard modem anti-Aristotelian self will be a particular kind of divided self, exhibiting that complexity so characteristic of and so prized by modernity." To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3,000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler You can find MacIntyre's essay "Plain Persons and Moral Theory" here - https://amzn.to/3KUbXVf

A deeply considered examination of the “common good” reconciling Catholic Social Thought with secular politics and philosophy. The Second Vatican Council invites dialogue about the common good as the set of economic, political, legal, and cultural conditions for human flourishing, whether as individuals or as communities. However, some contemporary Catholic authors jeopardize this dialogue by polarizing liberalism and the common good, interpreting the commitment to individual liberty as incompatible with commitment to the common good. Human Dignity and Liberal Politics: Catholic Possibilities for the Common Good (Georgetown UP, 2023) clarifies the meaning of the common good through the three lenses of Aristotelian practical philosophy, twentieth-century Catholic Social Thought, and political liberalism. It makes the case that embracing the common good does not entail a rejection of liberalism, but that a commitment to liberal politics is compatible with faithful adherence to the Catholic tradition. The book argues that liberal political philosophy is not only compatible with Catholic Social Teaching but may also be the most appropriate framework for communicating the richness of the Church's tradition today. Furthermore, accepting political liberalism can facilitate collaboration in political life between those who hold different worldviews and foster an enriched discussion of democracy, human rights, and religious liberty. Students and scholars of Christian ethics and political philosophy will benefit from this response to the challenges of dialogue about the “common good” in the context of the resurgence of this topic. Sam Young is a recent PhD graduate from Cardiff University, specialising in the theological history of European social Catholic movements active during the crisis years of the 1920s and 1930s. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

A deeply considered examination of the “common good” reconciling Catholic Social Thought with secular politics and philosophy. The Second Vatican Council invites dialogue about the common good as the set of economic, political, legal, and cultural conditions for human flourishing, whether as individuals or as communities. However, some contemporary Catholic authors jeopardize this dialogue by polarizing liberalism and the common good, interpreting the commitment to individual liberty as incompatible with commitment to the common good. Human Dignity and Liberal Politics: Catholic Possibilities for the Common Good (Georgetown UP, 2023) clarifies the meaning of the common good through the three lenses of Aristotelian practical philosophy, twentieth-century Catholic Social Thought, and political liberalism. It makes the case that embracing the common good does not entail a rejection of liberalism, but that a commitment to liberal politics is compatible with faithful adherence to the Catholic tradition. The book argues that liberal political philosophy is not only compatible with Catholic Social Teaching but may also be the most appropriate framework for communicating the richness of the Church's tradition today. Furthermore, accepting political liberalism can facilitate collaboration in political life between those who hold different worldviews and foster an enriched discussion of democracy, human rights, and religious liberty. Students and scholars of Christian ethics and political philosophy will benefit from this response to the challenges of dialogue about the “common good” in the context of the resurgence of this topic. Sam Young is a recent PhD graduate from Cardiff University, specialising in the theological history of European social Catholic movements active during the crisis years of the 1920s and 1930s. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

This lecture discusses the 20th century philosopher and historian of ideas, Pierre Hadot, and focuses on chapter 11 of his book, Philosophy As a Way of Life. He discusses the short history Hadot provides us with, in which ancient philosophy was oriented around what he calls "philosophy as a way of life", including Platonic and Aristotelian philosophy. Christian philosophy develops in west in two directions, that of the Church Fathers and monastic authors, where it remains philosophy as a way of life, and philosophy understood more and more as theory or as an instrument for theology, found in the Universities and taking the shape of Scholasticism. In the modern period, while there are still some philosophers and movements who go past that model of philosophy, the majority of it remains within that perspective. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Pierre Hadot's Philosophy as a Way of Life - amzn.to/39kPA8Y

There is a common misconception that the Jewish religion does not believe in an afterlife. While it's true that Judaism is focused on actions, intentions and thoughts in this life, it also believes in an afterlife, and has a variety of points of view about what happens after death. Today's guest, Professor Joseph Stern, will discuss Maimonides' unique understanding of the afterlife, per his recent article, "A Guide to the AfterDeath: Maimonides on olam ha-ba'", Religious Studies (2024), 60, S74–S90 Professor Josef Stern is a renowned scholar of Jewish philosophy and thought, specializing in the works of Moses Maimonides. He is a Professor Emeritus at the University of Chicago, where he has contributed significantly to the study of medieval Jewish philosophy, particularly the intersection of philosophy, theology, and intellectual history. With a deep focus on Maimonides' Guide for the Perplexed and its implications for metaphysics, epistemology, and religious thought, Professor Stern has published extensively on themes such as skepticism, intellectual perfection, and the nature of religious language. His work often bridges Jewish thought with broader philosophical traditions, including Aristotelian and Islamic philosophies. Known for his clear, incisive analysis and ability to connect historical ideas to contemporary debates, Professor Stern remains a leading voice in Maimonidean scholarship. His recent studies on concepts like Olam Ha-Ba (the World to Come) provide fresh insights into Maimonides' revolutionary vision of the afterlife and human perfection. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

There is a common misconception that the Jewish religion does not believe in an afterlife. While it's true that Judaism is focused on actions, intentions and thoughts in this life, it also believes in an afterlife, and has a variety of points of view about what happens after death. Today's guest, Professor Joseph Stern, will discuss Maimonides' unique understanding of the afterlife, per his recent article, "A Guide to the AfterDeath: Maimonides on olam ha-ba'", Religious Studies (2024), 60, S74–S90 Professor Josef Stern is a renowned scholar of Jewish philosophy and thought, specializing in the works of Moses Maimonides. He is a Professor Emeritus at the University of Chicago, where he has contributed significantly to the study of medieval Jewish philosophy, particularly the intersection of philosophy, theology, and intellectual history. With a deep focus on Maimonides' Guide for the Perplexed and its implications for metaphysics, epistemology, and religious thought, Professor Stern has published extensively on themes such as skepticism, intellectual perfection, and the nature of religious language. His work often bridges Jewish thought with broader philosophical traditions, including Aristotelian and Islamic philosophies. Known for his clear, incisive analysis and ability to connect historical ideas to contemporary debates, Professor Stern remains a leading voice in Maimonidean scholarship. His recent studies on concepts like Olam Ha-Ba (the World to Come) provide fresh insights into Maimonides' revolutionary vision of the afterlife and human perfection. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Questions Covered: 07:28 – Why does the Church believe babies can go to hell? 20:05 – Does a priest have to wear a stole when he blesses items like holy water? 23:44 – Why is it that protestants no longer have genuine consecration of the eucharist if Martin Luther was a priest and was able to consecrate? 29:45 – What is the difference between meat and fish, especially in the context of meatless Fridays? 34:15 – Why do Catholics use Aristotelian logic especially when not a lot of others do? 45:35 – How can I best explain the infallibility of the Papacy? 51:44 – Why do Catholics pray to saints and Mary when Jesus said only pray to God? …

In this solosode, you’ll get to explore some of the most powerful tools and strategies for optimizing your body and mind. First, we’ll dive deep into the benefits of plant-based protein for building muscle. If you’re wondering whether plants can pack the same punch as animal-based sources, you’re in for some surprising insights. You’ll also get to explore minimalist training techniques—perfect for maintaining strength and muscle with less time and effort, so you can stay fit without spending hours in the gym. This episode is packed with actionable tips and insights designed to help you live a truly boundless life. Get ready to upgrade your health, performance, and mindset. Let’s dive in! 05:17 - Rebranding to The Boundless Life Podcast, reflections on a 17-year podcasting journey, and insights into a $25,000 blood filtration protocol in Tijuana.11:19 - The concept of solvitur ambulando ("solved by walking"), how walking improves learning, focus, neurogenesis, and boosts memory, mood, and cognitive performance.15:06 - Benefits of physical movement while learning, the Aristotelian peripatetic school approach, and using a manual treadmill for walking while working.27:13 - A study on maintaining 95% of fitness gains by training once every two weeks, combining strength and cardio in one session, and tips for efficient workouts.32:27 - Sauna use for muscle growth, recovery, and bone density via heat shock proteins, growth hormone, and mTOR activation, with evidence-based benefits from high-heat sessions.36:41 - Advantages of "weekend warrior" workouts, plant-based vs. animal-based proteins for athletic performance, and the role of leucine in boosting muscle protein synthesis on plant-based diets.44:06 - Effective melatonin use for sleep and jet lag, issues with over-the-counter dosing inaccuracies, and selecting reliable supplement brands. Full show notes: BenGreenfieldLife.com/482 Episode Sponsors: Joovv: Get an exclusive discount on your first order of my favorite in-home light therapy devices. Just go to Joovv.com/ben and apply code BEN. ZBiotics Pre-Alcohol Probiotic: Order with the confidence of a 100% money-back guarantee and 15% off your first order at zbiotics.com/BEN15 when you use code BEN15. Beekeeper's Naturals: Beekeeper’s Naturals is offering you an exclusive offer—go to beekeepersnaturals.com/BEN or enter code BEN to get 20% off your order. C60 Power: Visit shopc60.com/ben-greenfield and use coupon code GREENFIELD15 for 15% off your first order—start taking back control over your cellular health today! LVLUP Health: Head over to lvluphealth.com/BGL for a special discount on their game-changing range of products.See omnystudio.com/listener for privacy information.

I reflect on the lengthy, highly philosophical debate from last night and reconstruct the arguments since we had technical difficulties. I consider how it is we can associate Aristotle in the pagan tradition, how my Aristotelian pagan opponent used his argumentation and how the position was flawed. My Site: https://jaysanalysis.com My Patreon: https://www.patreon.com/JayDyer My Book: https://jaysanalysis.com/shop/ My TV Show: https://www.gaia.com/series/hollywood-decoded Follow on Twitter: https://twitter.com/Jay_D007 Follow on Facebook: https://www.facebook.com/JaysAnalysis/ Follow on Instagram: https://www.instagram.com/jaysanalysis/Flashback! Become a supporter of this podcast: https://www.spreaker.com/podcast/jay-sanalysis--1423846/support.