Podcasts about Ceres

In this episode Morgana leads the charge as we examine Kimi ni Todoke: From Me to You, Deborah is My Rival, and Ceres: Celestial Legend for a Shojo Showdown! We also discuss music, Don't Call it Mystery, Scott Pilgram Takes Off, Nobu and her? and more!!! Send us emails! mangamachinations@gmail.com  Follow us on Twitter! @mangamacpodcast Check out our website! https://mangamachinations.com Check out our YouTube channel! https://www.youtube.com/mangamactv Timestamps: Intro, Thanksgiving turkey, Manga Machinations Ko-fi - 00:00:00 Corrections about Joji Morikawa - 00:03:24 dakazu revisits music from his past - 00:07:36 Darfox's bought more Pocky - 00:20:40 Don't Call it Mystery - 00:22:34 Scott Pilgram Takes Off - 00:26:38 Nobu and her? - 00:31:35 Next Episode Preview - 00:34:58 Main Segment: Shojo Showdown - 00:36:20 Deborah is My Rival by Kaoru Tada - 00:37:45 *SPOILERS* for Deborah is My Rival - 00:53:20 Kimi ni Todoke: From Me to You by Karuho Shiina - 01:02:43 Ceres: Celestial Legend by Yuu Watase - 01:23:59 Our rankings - 01:39:29 Outro - 01:44:04 Songs Credits: “Are You Ready For Me Baby” by Funky Giraffe “Funkymania” by The Original Orchestra “It's Over” by Generation Lost “Crazy for Your Love” by Orkas

En diálogo con Radio Diputados, antes del inicio de la sesión de este miércoles el legislador Jorge Cáceres se refirió a su proyecto de ley para declarar Encuentro Provincial, al “Encuentro Escolar Chamarritero”, que se realiza en la ciudad de Diamante. Además, destacó la iniciativa de regulación de la fabricación, producción y comercialización de productos médicos en todo el territorio provincial, que se inició en el Senado. Ambas iniciativas eran tratadas en la sesión de Diputados. --- Send in a voice message: https://podcasters.spotify.com/pod/show/radio-diputados/message

Marisa Caldera pisó por primera vez el Gran Teatro de Cáceres, como nueva directora, este lunes 20 de noviembre. A los tres días de acceder al cargo, realiza su primera entrevista para un medio de comunicación. En Canal Extremadura Radio, nos habla de sus principales retos, del sueño que va a cumplir y de la responsabilidad que supone dirigir un espacio histórico con tanto acervo y trayectoria. La programación ya está cerrada hasta finales de abril, Caldera comenzará ahora a diseñar el Womad de mayo de 2024, evento que también refleja cambios en la dirección tras la marcha de Dania Débora.

La actualidad de la provincia de Cáceres desde primera hora de la mañana. Además, la información de servicio con el tiempo y el tráfico

La actualidad de Cáceres desde primera hora de la mañana. Además, la información de servicio con el tiempo y el tráfico

Magazine de ocio, actualidad y cultura de la provincia de Cáceres, con José Luis Hernández, especial Diputación de Cáceres

Noticias de Cáceres, con los titulares de la jornada, los temas más importantes del día y la información de servicio con el tráfico y el tiempo

Esta semana conversamos con Andrés Rodríguez Cáceres sobre la vagancia.Andrés es claro: el trabajo no ocupa un lugar central en su vida y se resiste a pensar en el uso del tiempo libre como algo que pueda ser optimizado. Hablamos sobre cómo estar tranquilos comprometiéndonos con la versión menos eficiente de una actividad, sobre las posibilidades que se abren cuando decidimos que los compromisos de trabajo no son lo más importante y cuando abandonamos la carrera por lograr estatus a punta de las horas que trabajamos.¡Pasen a escuchar!

La actualidad de la provincia de Cáceres desde primera hora de la mañana. Además, la información de servicio con el tiempo y el tráfico

La actualidad de Cáceres desde primera hora de la mañana. Además, la información de servicio con el tiempo y el tráfico

Magazine de ocio, actualidad y cultura de Cáceres, con Inmaculada Díaz

Noticias de Cáceres, con los titulares de la jornada, los temas más importantes del día y la información de servicio con el tráfico y el tiempo

La actualidad de Cáceres desde primera hora de la mañana. Además, la información de servicio con el tiempo y el tráfico

Magazine de ocio, actualidad y cultura de Cáceres, con Inmaculada Díaz

La actualidad de la provincia de Cáceres desde primera hora de la mañana. Además, la información de servicio con el tiempo y el tráfico

Almond grower and Almond Board of California Director Christine Gemperle discusses how she finds balance between conventional farming approaches and ecological processes. She also shares her early experiences with whole orchard recycling, new irrigation systems, cover crops and habitat for pollinators, including monarch butterflies.Gemperle and her brother Erich started their almond operation in 1997, which includes 135 acres on two farms: one near Ceres and the other in the Newman area. The brother-sister partners are second generation central valley farmers.“I don't know that people understand how much food security is dependent on California agriculture. It's so important globally that we be able to continue to farm.” - Christine GemperleIn Today's episode:Meet Christine Gemperle of Gemperle OrchardsDiscover how Gemperle has incorporated practices such as whole orchard recycling, cover crops and pollinator habitat into her operationUnderstand how new approaches and new irrigation technologies are making California farms more efficient and resilientThe Almond Journey Podcast is brought to you by the Almond Board of California. This show explores how growers, handlers, and other stakeholders are making things work in their operations to drive the almond industry forward. Host Tim Hammerich visits with leaders throughout the Central Valley of California and beyond who are finding innovative ways to improve their operations, connect with their communities, and advance the almond industry.ABC recognizes the diverse makeup of the California almond industry and values contributions offered by its growers, handlers, and allied industry members. However, the opinions, services and products discussed in existing and future podcast episodes are by no means an endorsement or recommendation from ABC. The Almond Journey podcast is not an appropriate venue to express opinions on national, state, local or industry politics. As a Federal Marketing Order, the Almond Board of California is prohibited from lobbying or advocating on legislative issues, as well as setting field and market prices.

Noticias de Cáceres, con los titulares de la jornada, los temas más importantes del día y la información de servicio con el tráfico y el tiempo

Dr. Al Grauer hosts. Dr. Albert D. Grauer ( @Nmcanopus ) is an observational asteroid hunting astronomer. Dr. Grauer retired from the University of Arkansas at Little Rock in 2006. travelersinthenight.org Today's 2 topics: - Astronomers are searching the solar system for new planets. Calculations based on the orbits of the distant objects out near Pluto suggest the existence of a 10 Earth mass planet twenty times farther from the Sun than the planet Neptune. At its great distance the hypothetical new "Planet 9" would take 20,000 years or so to make a single orbit about the Sun. The search for "Planet 9" has begun. Until we have images of it moving through the night sky it will continue to be a theoretical curiosity. - Humans are searching the Universe to discover life outside of our Planet. You could wake up any morning to the news that humans have found life beyond our planet. It could be fossils of ancient life on Mars. It could be the discovery of micro organisms in one of the salty oceans on the asteroid Ceres, the moons of Jupiter, Europa and Ganymede, and/or Enceladus the strange little moon of Saturn. It could be the reception of electromagnetic signals from a distant advanced civilization. Lacking hard evidence many of us continue to look into the night sky and wonder what is out there   We've added a new way to donate to 365 Days of Astronomy to support editing, hosting, and production costs.  Just visit: https://www.patreon.com/365DaysOfAstronomy and donate as much as you can! Share the podcast with your friends and send the Patreon link to them too!  Every bit helps! Thank you! ------------------------------------ Do go visit http://www.redbubble.com/people/CosmoQuestX/shop for cool Astronomy Cast and CosmoQuest t-shirts, coffee mugs and other awesomeness! http://cosmoquest.org/Donate This show is made possible through your donations.  Thank you! (Haven't donated? It's not too late! Just click!) ------------------------------------ The 365 Days of Astronomy Podcast is produced by the Planetary Science Institute. http://www.psi.edu Visit us on the web at 365DaysOfAstronomy.org or email us at info@365DaysOfAstronomy.org.

Galactic Astrology Reading - The Full Moon in Gemini 2023 at 4 degrees on November 27 is aligned with the Star Cluster Hyades. The ruler of this Full Moon is Mercury conjunct Galactic Center opposite Orion Nebula M42, suggesting a need for walking through turmoil in balance guided by creativity. Ulrika for this intuitive reading of three energetic themes related to the full moon from a galactic perspective. Visit: https://ulrikasullivan.com/quantum-galactic 0:00 Introduction - WELCOME!!! 1:54 MUTABLE ENERGY and CHANGE ENERGY - Hyades and Pleiades guidance. 4:07 THEME 1: A VISION OF A NEW DIRECTION - Mercury is the ruler of this Full Moon conjunct Galactic Center opposite Orion Nebula M42. North Node is conjunct Asteroid Eris and Venus is conjunct South Node conjunct Bootes-Arcturus. Eris showing us the way forward. Integration between science and spirituality. 9:46 Asteroid Eris forging the way forward! 10:56 THEME 2: GUIDANCE THROUGH BALANCED CREATIVITY - The Full Moon is conjunct Star Cluster Hyades - Hyadum I and Ceres and Mars conjunct Sun is opposite Pleiades-Alcyone. Creativity, higher communication, and collaboration are highlighted. An energy guidance grid is held in place through Lilith, Saturn, and Royal Stars Regulus and Fomalhaut. All elements are engaged. 17:11 Pleiades-Alcyone 17:28 THEME 3: TURNING YOUR UNIQUENESS TO STRENGTH - Jupiter opposite Shapley Attractor. Draco-Thuban and Canis Major-Sirius B engaging with expansive universal wisdom. Pallas Athena conjunct Shapley Attractor. 22:30 Draco-Thuban and Canis Major Sirius B 23:11 Summary 25:32 Questions for you to work with - your direction in life, guidance through creativity, bringing out your uniqueness #geminifullmoon #shapleyattractor #pleiades #orionstarseed #galacticastrology Watch the previous Scorpio New Moon video: https://youtu.be/pYTxe9HVs8s Download the Galactic Alignments Reference Guide: https://ulrikasullivan.com/galactic-alignments-1 Get a galactic astrology reading with Ulrika: https://ulrikasullivan.com/quantum-galactic "My Galactic Astrology session with Ulrika was unlike anything I have ever experienced. You can tell that this is her passion with the time and skill that she devoted to gathering, deciphering, and sharing specific and unique information. She guides you with a loving kindness and warmth that is truly genuine. I highly recommend this! " -Jordan P. Ulrika is a certified Quantum Soul Guidance Galactic Astrology Practitioner by Julia Balaz. Take a course with Julia here: https://starseeds.teachable.com/?affcode=236268_ygyugsqo Galactic Astrology podcast playlist: https://www.youtube.com/playlist?list=PLG4N0kp1roSgS-wDNykJpU93BIK4LGTLV Get a copy of Ulrika's book Wisdom Beyond What You Know: https://www.amazon.com/Wisdom-Beyond-What-You-Know/dp/B09NRK41T6 #galacticastrology #fullmoon #astrology #multidimensional #starseedreading #energyreading #fullmoonreading Podcast: New Light Living http://ulrikasullivan.com/podcast Follow me on social media: http://facebook.com/ulrikasullivancoach http://instagram.com/ulrikasullivan http://pinterest.com/ulrikasullivan https://www.linkedin.com/in/usullivan/ https://twitter.com/SullivanUlrika ------------------------------------------------------------------- Please note: New Light Living podcast is for entertainment purposes only.

Galactic Astrology Reading - The Full Moon in Gemini 2023 at 4 degrees on November 27 is aligned with the Star Cluster Hyades. The ruler of this Full Moon is Mercury conjunct Galactic Center opposite Orion Nebula M42, suggesting a need for walking through turmoil in balance guided by creativity. Join Ulrika for this intuitive reading of three energetic themes related to the full moon from a galactic perspective. Visit: https://ulrikasullivan.com/quantum-galactic 0:00 Introduction - WELCOME!!! 1:54 MUTABLE ENERGY and CHANGE ENERGY - Hyades and Pleiades guidance. 4:07 THEME 1: A VISION OF A NEW DIRECTION - Mercury is the ruler of this Full Moon conjunct Galactic Center opposite Orion Nebula M42. North Node is conjunct Asteroid Eris and Venus is conjunct South Node conjunct Bootes-Arcturus. Eris showing us the way forward. Integration between science and spirituality. 9:46 Asteroid Eris forging the way forward! 10:56 THEME 2: GUIDANCE THROUGH BALANCED CREATIVITY - The Full Moon is conjunct Star Cluster Hyades - Hyadum I and Ceres and Mars conjunct Sun is opposite Pleiades-Alcyone. Creativity, higher communication, and collaboration are highlighted. An energy guidance grid is held in place through Lilith, Saturn, and Royal Stars Regulus and Fomalhaut. All elements are engaged. 17:11 Pleiades-Alcyone 17:28 THEME 3: TURNING YOUR UNIQUENESS TO STRENGTH - Jupiter opposite Shapley Attractor. Draco-Thuban and Canis Major-Sirius B engaging with expansive universal wisdom. Pallas Athena conjunct Shapley Attractor. 22:30 Draco-Thuban and Canis Major-Sirius B 23:11 Summary 25:32 Questions for you to work with - your direction in life, guidance through creativity, bringing out your uniqueness #geminifullmoon #shapleyattractor #pleiades #orionstarseed #galacticastrology Watch the previous Scorpio New Moon video: https://youtu.be/pYTxe9HVs8s Download the Galactic Alignments Reference Guide: https://ulrikasullivan.com/galactic-alignments-1 Get a galactic astrology reading with Ulrika: https://ulrikasullivan.com/quantum-galactic "My Galactic Astrology session with Ulrika was unlike anything I have ever experienced. You can tell that this is her passion with the time and skill that she devoted to gathering, deciphering, and sharing specific and unique information. She guides you with a loving kindness and warmth that is truly genuine. I highly recommend this! " -Jordan P. Ulrika is a certified Quantum Soul Guidance Galactic Astrology Practitioner by Julia Balaz. Take a course with Julia here: https://starseeds.teachable.com/?affcode=236268_ygyugsqo Galactic Astrology podcast playlist: https://www.youtube.com/playlist?list=PLG4N0kp1roSgS-wDNykJpU93BIK4LGTLV Get a copy of Ulrika's book Wisdom Beyond What You Know: https://www.amazon.com/Wisdom-Beyond-What-You-Know/dp/B09NRK41T6 #galacticastrology #fullmoon #astrology #multidimensional #starseedreading #energyreading #fullmoonreading Podcast: New Light Living http://ulrikasullivan.com/podcast Follow me on social media: http://facebook.com/ulrikasullivancoach http://instagram.com/ulrikasullivan http://pinterest.com/ulrikasullivan https://www.linkedin.com/in/usullivan/ https://twitter.com/SullivanUlrika ------------------------------------------------------------------- Please note: New Light Living podcast is for entertainment purposes only.

On this episode, you'll learn...

La actualidad de la provincia de Cáceres desde primera hora de la mañana. Además, la información de servicio con el tiempo y el tráfico

La actualidad de Cáceres desde primera hora de la mañana. Además, la información de servicio con el tiempo y el tráfico

Magazine de ocio, actualidad y cultura de Cáceres, con Inmaculada Díaz

Noticias de Cáceres, con los titulares de la jornada, los temas más importantes del día y la información de servicio con el tráfico y el tiempo

El Frente Amplio anunció que no votará en el Senado la venia para designar a Virginia Cáceres como nueva presidenta del Consejo Directivo Central (Codicen) de la ANEP. La oposición entiende que ese nombramiento es ilegal. Cáceres fue nominada por el Poder Ejecutivo para suceder a Robert Silva, que renunció a su cargo en octubre para dedicarse a su campaña electoral como precandidato presidencial en el Partido Colorado. En el FA se argumenta que Cáceres no cumple con los requisitos exigidos por la ley para desempeñarse en ese puesto. Conversamos En Perspectiva con Sebastián Sabini, senador por el MPP, Frente Amplio.

In this special episode, brought to you by Ceres Talent, a marketing staffing agency run by modern-day marketing matchmakers, we're going to talk about planning for 2024, and what the experts are seeing as marketing leaders are identifying hiring needs and developing headcount budgets for 2024. To help me discuss these topics, I'd like to welcome Sue Keith, Corporate Vice President at Ceres Talent. RESOURCES PartnerHero: to waive set up fees, go to https://partnerhero.com/agile and mention “The Agile Brand” during onboarding! Ceres Talent website: https://www.cerestalent.com The Agile Brand podcast website: https://www.gregkihlstrom.com/theagilebrandpodcast Sign up for The Agile Brand newsletter here: https://www.gregkihlstrom.com Get the latest news and updates on LinkedIn here: https://www.linkedin.com/company/the-agile-brand/ For consulting on marketing technology, customer experience, and more visit GK5A: https://www.gk5a.com Check out The Agile Brand Guide website with articles, insights, and Martechipedia, the wiki for marketing technology: https://www.agilebrandguide.com The Agile Brand podcast is brought to you by TEKsystems. Learn more here: https://www.teksystems.com/versionnextnow The Agile Brand is produced by Missing Link—a Latina-owned strategy-driven, creatively fueled production co-op. From ideation to creation, they craft human connections through intelligent, engaging and informative content. https://www.missinglink.company SYNOPSIS The episode delves into the significance of returning to the office, highlighting that it encompasses more than just resuming work tasks. It emphasizes the importance of in-person interactions and spontaneous conversations, such as hallway chats and impromptu whiteboarding sessions, in fostering innovation within the organization. These types of interactions are seen as lacking on platforms like Zoom, which lack the spontaneity and connection-building that comes with face-to-face communication. Furthermore, the guest, Sue Keith from Ceres Talent, underscores that being physically present allows for the development of what they refer to as the "connective tissue" of the organization. This involves getting to know individuals in different departments and areas of the company, such as operations, finance, or HR. Building these connections and understanding everyone's collective role contributes to a stronger sense of connection to the overall mission of the company. There is also a shift in management's perspective on remote work. Initially, many companies recognized the productivity of their employees during the COVID-19 pandemic and embraced remote hiring. However, there has been a growing skepticism among management regarding the productivity of remote employees. This change in perspective may explain the desire for employees to spend at least a few days a week in the office. The return to the office is not solely about work tasks, but also about the value of in-person interactions, spontaneous conversations, and building connections within the organization. It acknowledges that finding a balance between remote work and in-person work, such as through hybrid models, may be the optimal approach to maintain these important aspects of work culture. According to the episode, employees who do not come into the office as frequently may feel marginalized and miss out on face time with their bosses and spontaneous hallway conversations. The absence of physical presence can limit their opportunities for informal interactions and connections with colleagues and superiors, potentially making them feel excluded from important discussions and decision-making processes. Additionally, they may lack visibility and opportunities for networking and building relationships with individuals in different departments or areas of the company. This can impact their professional growth and advancement within the organization. The episode acknowledges that addressing these concerns is a complex issue with no clear or easy answers. There is a shift towards a hybrid work model in many companies. While remote work was widely accepted and seen as productive during the COVID-19 pandemic, there is now growing skepticism among management regarding the productivity of remote employees. Consequently, many companies are now advocating for employees to spend two to three days a week in the office. This shift is not merely about returning to work, but specifically about returning to the office. The term "return to work" may inadvertently contribute to the notion that employees are not truly working unless they are physically present in the office. Both Greg and Sue agreed that a hybrid work model is the way forward. They believe that spending a few days a week in the office allows for making connections, building relationships, and fostering innovative ideas. However, they acknowledge the challenges associated with implementing a hybrid model, including potential feelings of marginalization for those who are not in the office as frequently as their peers. From the perspective of candidates, reactions to the return to the office are mixed. Some candidates are excited about the opportunity to interact with people in real life and are open to a hybrid work schedule. However, there are still candidates who prefer to remain 100% remote and are even willing to accept a pay cut to do so. Overall, the podcast suggests that the shift towards a hybrid work model is underway, but uncertainties and challenges remain. The exact balance between in-person and remote work is yet to be determined and may vary from company to company.

A Gemini Full Moon lights up abundance and shadow work during the second half of November. We also have the Sun entering Sagittarius and opportunities for emotional healing with Mars, Saturn, and Chiron. Aspect patterns include a creative writing “Finger of God,” a Sun-Mars-Ceres Triple Conjunction, and two Venus aspect patterns featuring all three outer planets. Plus I announce November's winner of a free Astrology+ reading with me! Resources Register to attend my online 2024 Astrology Forecast Lecture, December 1 on Zoom: “The Plot Thickens” Watch my 55-minute interview and 30+ other healer interviews FREE in Helena's Heart Wisdom Symposium. Time-sensitive opportunity: the videos will only be up for a few days. Details on the Sun-Mars-Ceres Triple Conjunction and its six-planet Cradle. Learn why Ceres represents both abundance and trauma healing. My Law of Attraction post. My Amazon #1 bestseller: Instant Divine Assistance: Your Complete Guide to Fast and Easy Spiritual Awakening, Healing, and More. Available as an audiobook, narrated by yours truly! Also available as an eBook, paperback, and hardcover starting at $3.99, and included with Kindle Unlimited.  Awaken, Heal, and Thrive! Podcast Learn my invocations for embodied awakening and healing in my free online course: Instant Divine Assistance: Your Free Guide to Fast and Easy Awakening and Healing Awakening Plus November events Awakening Plus online spiritual support membership “This Week in Astrology” Free Session Entry (2 chances each month to win a free session with me!) Solar Fire astrology software My forecasts in writing My services: Astrology+, Shamanic Healing/IFS, life coaching and more Watch the November 16-30 forecast video Here are the November 17 & 18 Sun/Mars/Neptune aspects: 11/17, 3:36 am EST: Mars trine Neptune (24°59′ Scorpio-Pisces) 11/17, 9:52 am EST: Sun trine Neptune (24°59′ Scorpio-Pisces) 11/18, 12:42 am EST: Sun conjunct Mars (25°36′ Scorpio) Here are the November 25 Mars/saturn/Chiron aspects: Saturn semi-square Chiron (0°54′ Pisces-15°54′ Aries) Mars sesquare Chiron (0°53′ Sagittarius-15°53′ Aries) Mars square Saturn (0°54′ Sagittarius-0°54′ Pisces) As of November 16 … The Moon is waxing (there was a Scorpio New Moon on 11/13). Neptune is retrograde thru 12/6. Chiron is retrograde thru 12/26. Jupiter is retrograde thru 12/30. Uranus is retrograde thru 1/27. A Mercury-Venus-Jupiter Yod continues thru 11/19. (11/16 peak) A six-planet Cradle with the Sun, Mars, Ceres, and the three outer planets continues thru 11/23. A Sun-Mars-Ceres Triple Conjunction continues thru 12/7. Whatever your Sun Sign, my forecasts can help you make the best use of the current astrological energies. All dates and times are in the U.S. eastern time zone. Events are most powerful on the dates listed, but their influence will be active for at least a week before and after. Everyone is affected by these global transits. However, you'll be most powerfully impacted when moving planets activate sensitive points in your natal chart. Discover how these transits will personally affect you by booking a session with me. May the stars light your way, Benjamin Bernstein

In this special episode, brought to you by Ceres Talent, a marketing staffing agency run by modern-day marketing matchmakers, we're going to talk about planning for 2024, and what the experts are seeing as marketing leaders are identifying hiring needs and developing headcount budgets for 2024. To help me discuss these topics, I'd like to welcome Sue Keith, Corporate Vice President at Ceres Talent. RESOURCES PartnerHero: to waive set up fees, go to https://partnerhero.com/agile and mention “The Agile Brand” during onboarding! Ceres Talent website: https://www.cerestalent.com The Agile Brand podcast website: https://www.gregkihlstrom.com/theagilebrandpodcast Sign up for The Agile Brand newsletter here: https://www.gregkihlstrom.com Get the latest news and updates on LinkedIn here: https://www.linkedin.com/company/the-agile-brand/ For consulting on marketing technology, customer experience, and more visit GK5A: https://www.gk5a.com Check out The Agile Brand Guide website with articles, insights, and Martechipedia, the wiki for marketing technology: https://www.agilebrandguide.com The Agile Brand podcast is brought to you by TEKsystems. Learn more here: https://www.teksystems.com/versionnextnow The Agile Brand is produced by Missing Link—a Latina-owned strategy-driven, creatively fueled production co-op. From ideation to creation, they craft human connections through intelligent, engaging and informative content. https://www.missinglink.company SYNOPSIS The episode delves into the significance of returning to the office, highlighting that it encompasses more than just resuming work tasks. It emphasizes the importance of in-person interactions and spontaneous conversations, such as hallway chats and impromptu whiteboarding sessions, in fostering innovation within the organization. These types of interactions are seen as lacking on platforms like Zoom, which lack the spontaneity and connection-building that comes with face-to-face communication. Furthermore, the guest, Sue Keith from Ceres Talent, underscores that being physically present allows for the development of what they refer to as the "connective tissue" of the organization. This involves getting to know individuals in different departments and areas of the company, such as operations, finance, or HR. Building these connections and understanding everyone's collective role contributes to a stronger sense of connection to the overall mission of the company. There is also a shift in management's perspective on remote work. Initially, many companies recognized the productivity of their employees during the COVID-19 pandemic and embraced remote hiring. However, there has been a growing skepticism among management regarding the productivity of remote employees. This change in perspective may explain the desire for employees to spend at least a few days a week in the office. The return to the office is not solely about work tasks, but also about the value of in-person interactions, spontaneous conversations, and building connections within the organization. It acknowledges that finding a balance between remote work and in-person work, such as through hybrid models, may be the optimal approach to maintain these important aspects of work culture. According to the episode, employees who do not come into the office as frequently may feel marginalized and miss out on face time with their bosses and spontaneous hallway conversations. The absence of physical presence can limit their opportunities for informal interactions and connections with colleagues and superiors, potentially making them feel excluded from important discussions and decision-making processes. Additionally, they may lack visibility and opportunities for networking and building relationships with individuals in different departments or areas of the company. This can impact their professional growth and advancement within the organization. The episode acknowledges that addressing these concerns is a complex issue with no clear or easy answers. There is a shift towards a hybrid work model in many companies. While remote work was widely accepted and seen as productive during the COVID-19 pandemic, there is now growing skepticism among management regarding the productivity of remote employees. Consequently, many companies are now advocating for employees to spend two to three days a week in the office. This shift is not merely about returning to work, but specifically about returning to the office. The term "return to work" may inadvertently contribute to the notion that employees are not truly working unless they are physically present in the office. Both Greg and Sue agreed that a hybrid work model is the way forward. They believe that spending a few days a week in the office allows for making connections, building relationships, and fostering innovative ideas. However, they acknowledge the challenges associated with implementing a hybrid model, including potential feelings of marginalization for those who are not in the office as frequently as their peers. From the perspective of candidates, reactions to the return to the office are mixed. Some candidates are excited about the opportunity to interact with people in real life and are open to a hybrid work schedule. However, there are still candidates who prefer to remain 100% remote and are even willing to accept a pay cut to do so. Overall, the podcast suggests that the shift towards a hybrid work model is underway, but uncertainties and challenges remain. The exact balance between in-person and remote work is yet to be determined and may vary from company to company.

fWotD Episode 2384: 90377 Sedna.Welcome to featured Wiki of the Day where we read the summary of the featured Wikipedia article every day.The featured article for Tuesday, 14 November 2023 is 90377 Sedna.Sedna (minor-planet designation 90377 Sedna) is a dwarf planet in the outermost reaches of the Solar System discovered in 2003. Spectroscopy has revealed that Sedna's surface composition is largely a mixture of water, methane, and nitrogen ices with tholins, similar to those of some other trans-Neptunian objects. Its surface is one of the reddest among Solar System objects. Sedna, within estimated uncertainties, is tied with Ceres as the largest planetoid not known to have a moon. It has a diameter of approximately 1,000 km (most likely between the sizes of the dwarf planet Ceres and Saturn's moon Tethys), with an unknown mass.Sedna's orbit is one of the largest in the Solar System, with its aphelion (farthest distance from the Sun) being approximately 937 astronomical units (AU). This is 31 times Neptune's distance from the Sun, and well beyond the closest portion of the heliopause, which defines the outer boundary of interplanetary space. As of 2023, Sedna is near perihelion, its closest approach to the Sun, at a distance of 84 AU (13 billion km), almost three times farther than Neptune. The dwarf planets Eris and Gonggong are presently further from the Sun than Sedna. An exploratory fly-by mission to Sedna at perihelion could be completed in 24.5 years using a Jupiter gravity assist.Sedna has an exceptionally elongated orbit, and takes approximately 11,400 years to return to its closest approach to the Sun at a distant 76 AU. The IAU initially considered Sedna a member of the scattered disc, a group of objects sent into highly elongated orbits by the gravitational influence of Neptune. However, several astronomers contested this classification, because its perihelion is too large for it to have been scattered by any of the known planets. This has led some astronomers to informally refer to it as the first known member of the inner Oort cloud. It is the prototype of a new orbital class of object, the sednoids, which include 2012 VP113 and Leleākūhonua.Astronomer Michael E. Brown, co-discoverer of Sedna, believes that understanding Sedna's unusual orbit could yield information about the origin and early evolution of the Solar System.It might have been perturbed into its orbit by one or more stars within the Sun's birth cluster, or possibly it was captured from the planetary system of another star. The clustering of the orbits of Sedna and similar objects is speculated to be evidence for a planet beyond the orbit of Neptune.This recording reflects the Wikipedia text as of 00:42 UTC on Tuesday, 14 November 2023.For the full current version of the article, see 90377 Sedna on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm Justin Standard.

Andrés Holliger, líder de CERES Osorno, converso con Radio SAGO respecto a su participación en la feria agropecuaria que se realiza en el recinto SAGO, desde el 23 al 26 de noviembre. El ecosistema de soluciones tecnológicas de Lely Center Ceres permite convertir de forma más sustentable la inversión en litros de leche producidos. Su misión es hacer del trabajo en las lecherías un trabajo disfrutable y sustentable. Entienden que una lechería es sustentable cuando logra ser rentable, disfrutable y amigable con el medio ambiente. --- Send in a voice message: https://podcasters.spotify.com/pod/show/entrevistas-radio-sago/message

The heat is turned up as Mercury enters Sagittarius on 11/10-12/4 stirring up the holiday season with philosophical worldwide views, especially as Mars in Scorpio arm wrestles Uranus in Taurus for advancing energetic shifts in the collective consciousness. The debate is healthy for innovating ideas forward. The New MOON in Scorpio energizes all emotional landscapes helping to open hearts. Venus now in Libra enjoys balance and peace adding to the holiday season. Mars is next to the Sun in a cazimi aspect, purging old energies to remerge as the Phoenix rising abling much needed empathy for changes towards true equality. Scorpio Mars aspects are highly charged with reactive energies that may manifest in extremes ways. Watch for anxiety and sleeplessness as energies stir the collective pot full of hidden secrets being revealed. Ceres, an asteroid in our solar system, guides partnering with the Moon to bring our inner emotional Mother out to massage our broken dreams and hearts-healing hidden trauma and pain. As the goddess of the autumn harvest, Ceres is also mother to Persephone, kidnapped by Hades (her uncle) to become his queen in the underworld. Ceres sees her daughter only during Spring and Summer, causing her so much pain in death and decay. Uranus in Taurus is shaking things up in the financial , practical, and spiritual world through this entire week and into next as tensions mount on the world stage. Staying mindful enjoying nature can help balance our need to release confusion, anxiety, anger, and stress most of all. Breathing in fresh oxygen recently released by natural plants can bring our level of happiness up. Join me next week as the season of the Scorpio ends with a bang with oppositions immediately occurring as the Sun and Mars enter Sagittarius. Thank you for all the new subscribers and viewers, I appreciate your curiosity for astrology. Please subscribe and like videos, it would help my ability to earn on YouTube. --- Send in a voice message: https://podcasters.spotify.com/pod/show/jody-cirame/message

Søndag spiller AGF den sidste kamp på Ceres Park, som vi kender det. Vi siger farvel. Værter: Dennis Bjerre, Mathias Maznikar-Hansen, Kim Robin Graahede

Dr. Willie Soon, an astrophysicist and geoscientist, is a leading authority on the relationship between solar phenomena and global climate. In this 32+ years of singular pursuit, he seeks to understand the Sun-Earth relations in terms of not only meteorology and climate, but also in terms of orbital dynamics of Sun-Earth-other planets interactions, magmatic (volcanoes) and tectonic (earthquakes) activities. His discoveries challenge computer modelers and advocates who consistently underestimate solar influences on cloud formation, ocean currents, and wind that cause climate to change. He has faced and risen above unethical and often libelous attacks on his research and his character, becoming one of the world's most respected and influential voices for climate realism. In 2018, he founded the Center for Environmental Research and Earth Sciences (CERES-science.com) in order to tackle a wider range of issues and topics without fears nor prejudices. — Slides for this podcast: https://tomn.substack.com/p/bad-data-are-nasa-noaa-epa-and-ipcc Willie Soon on my podcast #29: “This CO2 stuff is...pure delusion”: https://youtu.be/SWox_kECjfM?si=iVOqBumAgq01sEbG Willie Soon on my podcast #79: “Global warming: Mostly human-caused or natural?” https://youtu.be/djvfutJWRhY?si=Ad9JBbJocaXsU2mL Soon/Connollys: Challenges of the detection and attribution of global warming | Tom Nelson Pod #153: https://youtu.be/yu_7lbXD3e0?si=ABsbrUwOpgZzJmOY 00:00 Introduction and Presentation Overview 00:25 Understanding the Climate Narrative 00:59 The Role of NASA, NOAA, EPA, and IPCC 03:11 The Importance of Data Quality and Compliance 04:59 The Problem with Current Climate Models 12:42 The Impact of Urbanization on Climate Data 22:46 The Inconsistencies in NOAA's Adjustments 24:26 Comparing Urban and Rural Climate Data 25:39 Understanding Rural Record and Sea Surface Temperature 26:01 Attribution Cost and Climate Change Causes 26:33 The Role of the Sun in Climate Change 26:41 The Impact of Volcanoes on Climate 27:48 The Influence of Solar Energy on Climate 28:32 The Underestimated Role of the Sun 28:46 The Dynamic Nature of Solar Energy 29:32 The History of Solar Activity 30:22 The Influence of Solar Activity on Climate 31:00 The Consequences of Misinterpretation of Data 35:21 Conclusion and Final Thoughts CERES news: https://www.ceres-science.com/news Please help support independent science by donating to CERES-science.com: https://www.ceres-science.com/support-us https://globalwarmingsolved.com/ ========= About Tom Nelson: https://linktr.ee/tomanelson1 YouTube: https://www.youtube.com/playlist?list=PL89cj_OtPeenLkWMmdwcT8Dt0DGMb8RGR Twitter: https://twitter.com/tan123 Substack: https://tomn.substack.com/ About Tom: https://tomn.substack.com/about

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

Connect the dots between sacred geometry, the flower of life, and the planetary alignment of the conjunction between the Sun, Moon, Mars and Ceres. I also offer some interesting connections between Ceres, Demeter, and Shakti. You can find the blog write up about this new moon below. Enjoy! www.bodyandsoulapothecary.com/blog/shakti

Your moon sign has a deep connection to your natal Ceres sign as both reflect how you connect, attach, nurture, and grieve, as well as how you learn to access your own Inner Parent. Ceres is the higher octave of the Moon, and she is connected with agricultural cycles, harvest, fertility, nourishment, parenting, and maternal energies. The two energies together in your chart reveal how you attach, connect, and separate, which can be unconscious patterns within us. There are powerful connections between the Moon and Ceres, as well as how Pluto requires a deep, intense transformation in order to powerful claim more of your own emotional wisdom and strength.  More to share in this podcast episode.   ~"Modern Heroine Soul Stories: 24 Real Women Soar Higher To Greater Healing, Forgiveness, Trust, and Strength" ~From divorce, friendships ending, questioning her life direction, and life-threatening health challenges, to losing her mom, becoming a mom, moving through inner pain, spiritual growth, and many more topics, every story is shared openly and from her heart. As each woman reemerges on the other side of a hardship and dark period, she offers you greater wisdom, forgiveness, strength, and trust to support you in your own life. https://www.amazon.com/Modern-Heroine-Soul-Stories-Forgiveness/dp/0996568042/   ~ New! 2024 Soul Growth Astrology Webinars ~ The major astrology of 2024 and how the energies will show up in your natal chart, including the 4 Mercury retrogrades, powerful Venus energy in June, 4 eclipse points, a Galactic Grand Trine, Sedna in Gemini, Pluto in Aquarius, Jupiter in Gemini, and more. Wow! Use code “2024” to get the full program for only $33 USD:  https://www.mollymccord.online/2024-astrology  

The Fumigation from Storax

Book your reading now at:  www.jilljardineastrology.com/shopReady for a cosmic ride through the celestial realm? Brace yourself as we uncover the mystique of the Scorpio wave, the aftermath of October's eclipses, and key astrological events shaping November 2023, on Cosmic Scene with Jill Jardine. November promises an awakening with Saturn, ending a retrograde cycle and moving forward in Pisces. Venus makes her graceful transit through Libra, and the transformative Scorpio new moon on the 13th, reveals shocks and surprises. Prepare yourself for a wild ride as Venus serves up a cocktail of balance, love, and peace negotiations, while  Mars transiting Sagittarius spices things up with fun and spontaneity.With the Scorpio New Moon on November 13, and the Gemini Full Moon on November 27. we are exploring the mystical Sabian Symbols, of Dane Rudyar and Dr. Mark Edmond Jones, to better understand the lunar rhythms. Later, we're spotlighting Sun sign forecasts for November 2023, highlighting lucky days and key trends for each sign. From Leo's much-needed time to recharge, to Virgo taking center stage, and Libra's role in taming the intense Scorpio sky, there's a cosmic treat for every astro-enthusiast out there. So join us on this celestial journey and remember to subscribe, share, and drop a five-star review to keep up with the astrology of November 2023.November will be much less disruptive and disturbing than October, as the eclipse chips fall where they may.  We still ride the spooky Scorpio wave, as Sun, Mars, Mercury, and New Moon are all in Scorpio in the beginning of the month exposing secret scenarios.Here are the Key dates in NOVEMBER 2023: 11/4: SATURN goes direct in Pisces11/8-12/24: Venus transits Libra11/10-12/1:  Mercury transits Sagittarius11/13: Scorpio New Moon11/15-11/19: Mars in Scorpio trines Neptune in Pisces11/24: Mars transits Sagittarius11/27: Full Moon with Sun in Sag and Moon in GeminiScorpionic Sun seeps into early November, accompanied by planets Mars, Mercury and the Moon (on November 11-13) slinking through the serpent's sign of Scorpio. The veil between worlds is thin as the Day of the Dead eerily ushers in a month of revelations and reactivity.Saturn forward pulses in Pisces on November 4, opening floodgates of emotion, compassion, and cleaning karmic conundrums that have been brewing for the past few months. Saturn transiting direct in Pisces, picks up the pace, gets us in the groove, and we can go with the flow.  Creative projects that were put on the back burner can now flow forth.  Spiritual inclinations and higher self contact can be enhanced, consciousness shifts abound. Venus ventures out of Virgo and leaps into Libra, her home court on November 8-December 4th.  The Goddess is back, holding court, sending Shakti of Love, Light and Healing.  Venus in Libra doesn't approve of these Martial aggressive situations she sees brewing in the world. She is in cahoots with the South Node transiting Libra to bring balance, negotiations of Peace, and be the PEACE she wants to see in the world.  Venus in Libra is looking for Love and wants to play.  Venus is distressed about all the wars and aggression in the world.Scorpio New Moon seeps in on 11/13 with Sun and Moon conjunct Mars (warrior)  and Ceres (the nurturer) in Scorpio as well.  Something will come to the surface that has been hidden for months and could be a game changer.  Hidden agendas and players behind the scenes are exposed. The Sun, Moon, Mars and Ceres are opposed to Uranus in Taurus transiting retrograde. Be prepared for surprising events or shocking news to come to light. Support the show

The Space News Podcast. SpaceTime Series 26 Episode 129 *The largest ever Mars quake Scientists have announced the results of an unprecedented collaboration to search for the source of the largest ever seismic event recorded on Mars. *The origin of organics on the dwarf planet Ceres One of the most exciting findings from NASA's Dawn mission is that Ceres, the largest object in the main asteroid belt between Mars and Jupiter, hosts complex organics. *Is the asteroid Bennu spinning apart Scientists studying data from the recently completed OSIRIS-REx mission to the near Earth asteroid Bennu has found Alice in Wonderland-like physics govern gravity near the tiny world's surface. *The Science Report Deadly bird flu virus outbreaks are now starting in places outside Asia. Fresh insights into the behaviour of quantum impurities within materials. Scientists have genetically modified silkworms to produce spider silk. Skeptics guide to the pseudoscience of homeopathy in Germany Listen to SpaceTime on your favorite podcast app with our universal listen link: https://spacetimewithstuartgary.com/listen and access show links via https://linktr.ee/biteszHQ Additionally, listeners can support the podcast and gain access to bonus content by becoming a SpaceTime crew member through www.bitesz.supercast.com or through premium versions on Spotify and Apple Podcasts. Details on our website at https://spacetimewithstuartgary.com For more SpaceTime and show links: https://linktr.ee/biteszHQ If you love this podcast, please get someone else to listen to. Thank you… For more podcasts visit our HQ at https://bitesz.com Your support is needed... **Support SpaceTime with Stuart Gary: Be Part of Our Cosmic Journey!** SpaceTime is fueled by passion, not big corporations or grants. We're on a mission to become 100% listener-supported, allowing us to focus solely on bringing you riveting space stories without the interruption of ads.