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258. Pursuing Creative Endeavors While Mothering with Liz Bell Young   Matthew 13:52 "Therefore every scribe who has become a disciple of the kingdom of heaven is like the head of a household, who brings out of his treasure things that are new and fresh and things that are old and familiar."   **Transcription Below**   Questions and Topics We Cover: Will you tell us about your journey to becoming the creator of Haven magazine, which was distributed by Anthropologie and also how you were selected to be a contributor to the Magnolia Journal? What have you learned about wisely overlapping mothering and pursuing dreams? How does writing and sharing stories help us to take good care of one another?   Liz Bell Young is a writer, experience designer and collaborator in the Midwest. Her work appears in Magnolia Journal on the shelves, Artifact Uprising and Darling on the sites, Procter & Gamble in the studios, and Woman Camp in the woods.   A grad of The School of the Art Institute of Chicago + University of Cincinnati, LBY takes a multidisciplinary approach to her work and home. Favorite pairings: words on index cards, words next to rolling film, words covering real paper inside real books. She also adores rocks, oyster shells, the smell of hay and gasoline, old Austrian boots, coffee in small cups. But above all: her life with Ryan and their children.   Thank You to Our Sponsor: Midwest Food Bank   Other Episodes on The Savvy Sauce Related to Hospitality, Mothering, and Pursuing Creative Endeavors: 1 Finding Your Purpose as a Mom with Courtney DeFeo 9 Self-Care in Motherhood with Karen Stubbs 13 Managing Family, Career, and Health with Leslie Neslage 15 The Supernatural Power Present While Gathering at the Table with Devi Titus 43 Joys and Challenges of Motherhood with Podcaster and Author, April Hoss 46 Encouragement and Inspiration for your Motherhood Journey with Anjuli Paschall 57 Implementing Bite-Size Habits That Will Change Your Life with Author, Blogger, Podcaster, and Speaker, Kat Lee 67 Thriving at Work, Home, and Life with Author, Blogger, Podcaster, and Business Owner, Crystal Paine 75 Responding to God's Stirring with Elizabeth Pehrson, Founder of The Exchange 168 Experiencing Joy, Connection, and Nourishment at the Table with Abby Turner 178 Fresh Take on Hospitality with Jaime Farrell 202 Simple Ways to Connect with Our Kids And Enjoy Breaks with Beth Rosenbleeth (Days with Grey) 223 Journey and Learnings as Former Second Lady of the United States with Karen Pence   Connect with The Savvy Sauce on Facebook or Instagram or Our Website     Please help us out by sharing this episode with a friend, leaving a 5-star rating and review on Apple Podcasts, and subscribing to this podcast!   Gospel Scripture: (all NIV)   Romans 3:23 “for all have sinned and fall short of the glory of God,”   Romans 3:24 “and are justified freely by his grace through the redemption that came by Christ Jesus.”   Romans 3:25 (a) “God presented him as a sacrifice of atonement, through faith in his blood.”    Hebrews 9:22 (b) “without the shedding of blood there is no forgiveness.”    Romans 5:8 “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.”   Romans 5:11 “Not only is this so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.”   John 3:16 “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”   Romans 10:9 “That if you confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.”   Luke 15:10 says “In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents.”   Romans 8:1 “Therefore, there is now no condemnation for those who are in Christ Jesus”   Ephesians 1:13–14 “And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession- to the praise of his glory.”   Ephesians 1:15–23 “For this reason, ever since I heard about your faith in the Lord Jesus and your love for all the saints, I have not stopped giving thanks for you, remembering you in my prayers. I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the spirit of wisdom and revelation, so that you may know him better. I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints, and his incomparably great power for us who believe. That power is like the working of his mighty strength, which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come. And God placed all things under his feet and appointed him to be head over everything for the church, which is his body, the fullness of him who fills everything in every way.”   Ephesians 2:8–10 “For it is by grace you have been saved, through faith – and this not from yourselves, it is the gift of God – not by works, so that no one can boast. For we are God‘s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.“   Ephesians 2:13 “But now in Christ Jesus you who once were far away have been brought near through the blood of Christ.“   Philippians 1:6 “being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.”   **Transcription**   Music: (0:00 – 0:09)   Laura Dugger: (0:10 - 1:24) Welcome to The Savvy Sauce, where we have practical chats for intentional living. I'm your host, Laura Duggar, and I'm so glad you're here.    Thank you to an anonymous donor to Midwest Food Bank who paid the sponsorship fee in hopes of spreading awareness.   Learn more about this amazing nonprofit organization at MidwestFoodBank.org.    Liz Bell Young is my kind guest for today. She is an artist and an extremely gifted writer, and I just love the title of her book, Let There Be Havens: An Invitation to Gentle Hospitality.   So, she's going to share stories and offer practical tips for fostering creativity. She's going to talk about attuning to the Holy Spirit in our lives so that we can take good care of one another. And she also offers out-of-the-box ideas for genuine hospitality that creates a haven to offer others.   Here's our chat. Welcome to The Savvy Sauce, Liz.   Liz Bell Young: (1:25 - 1:28) Thank you, Laura. It is really good to be here with you.   Laura Dugger: (1:29 - 1:48) Well, I would love to just begin here because early on in your book, there was a line that grabbed me when you wrote, “I was raised to show love for others through action, not just in theory.” So, will you start there and elaborate and share more about that?   Liz Bell Young: (1:49 - 3:56) Sure, sure. I have this little part in the book. It's titled; My Dad Gave It Away.   And so, I'll just tell that little story because I think it's pretty representative of how things ended up playing out. But I got home from school one day and my dollhouse was not at home anymore. It was gone.   And I just stood in front of it and, you know, I was so sad. Where's my dollhouse? One of my dad's co-workers had had a horrible house fire.   And so, during the day, my dad had picked a few things from the house that he thought would bless this family, who also had a little girl. And I, as soon as I understood what had happened, you know, I felt I was very okay with that. I was, I grieved my dollhouse, but I thought, you know, when you, when you have something to give to someone who has just lost, you know, they lost really everything that it is, it's so important to do.   And so, my, my dad and my mom were very, very love and action people. You know, probably even more than we talked about it. It was just a lot of, you know, somebody has low air in their tires and my dad's filling it up.   Somebody needs counsel and they take the time to give it. My mom had a friend who was blind. And so, we would spend time like organizing her, her clothing closets and her dishes just so that she could get through.   She was an attorney, but just help her like get through her day a little bit more easy. So, they were very aware of people's needs. And we learned that sometimes like that was at cost to us, you know, giving away something that we actually still could have used or taking the time to go and, you know, paint someone's house when really we wished that we could have gone to the amusement park, you know, things like that.   That, that was their love and action, you know it really affected all of us, I think in a big way. I have three sisters.   Laura Dugger: (3:56 - 4:40) So, I love that because it's the same setup for our family. We have four daughters. And so that was your book.   But I think that example that you gave just reminds me of scripture. I was reminded of recently from 1 John 3:18, that just says, “Dear children, let us not love with words or speech, but with actions and in truth.” So, it's apparent that you were raised in really good soil with parents who lived and shared this way of life, and they shared the good news of Jesus with you.   But when and how did you make your faith your own and choose to personally follow Christ?   Liz Bell Young: (4:41 - 6:02) Oh, so if I had to pinpoint a time, I would say it was like a summer camp. I think I was 11 or 12. You know, that often happens, I think, like when you're removed from your environment.   I was just at night standing next to a lake with a counselor and I just, I'd already, I already knew God. I had always sort of felt His voice and presence and whispers. And I also felt familiar with, you know, the enemy's voice.   And I was very aware, you know, I think when you're a really sensitive child sometimes, which I was, you can kind of feel the weight of the spiritual realm. And so, you know, it was a very gradual, I think, thing turning fully to the Lord. But that I do remember that moment at camp where I just was like, I want this always, I want the fullness of this.   And I want to just completely, I just felt so completely in love with Jesus. And I was just like, very, like, lean forward, eager, you know, for that. So, but of course, you know, it's, it's a, it's a process.   There was, there were highs and valleys and all over the place along the way, but that's kind of where it took off.   Laura Dugger: (6:03 - 6:34) That is really helpful. Even thinking of sensitive children, maybe that resonates with some of us as parents, you've kind of put language around what we may be experiencing. But then just going back further into your story, you're a graduate of the School of the Art Institute of Chicago.   And I'd love to hear some more about the lessons you learned there. So, what are just a couple of stories that stand out from that season of life that ended up shaping you?   Liz Bell Young: (6:35 - 8:51) Oh, I, it was a really formative time. I actually just, I did my undergrad in social work. And so this was actually graduate school, because I'd always wanted to be a writer or an artist of some sort.   And so finally, after, you know, I took some time off in between undergrad and graduate school, got back and went to the Art Institute. And one of the, the huge moments for me, it's funny for other people, it would have been like just a nothing moment. But we were, I was in a drawing class, we were doing large format charcoal.   And I'm working on a portrait, and I was working like really tediously on the nose. And my professor came up behind me and said, it's a really pretty nose. Is that what you see?   And I looked at it, and I realized I'm drawing from what I've been told a nose should look like from what I've seen from it's, she's like, I think as a writer, because, you know, I was just taking art classes, but primarily there's writers, she's like, I think as a writer, you understand that, like, you don't want to fall into cliche, but what you're doing here is, is a cliche. And so, what you haven't done is you haven't put any of the reality in it, there were no twists and turns, no shadow, barely any. And it looked pretty and commercial.   But it was not, I had not learned like the transparency of an artist yet. I'm starting to learn it with writing, but I had not learned it with a visual. And I often think about that, because, you know, as a creative, or even as a as a mother, as you know, whatever you do, I think it's very easy to just fall into the routine of what you think is the most acceptable, or what you think it's supposed to be like, or look like.   And getting, getting to that, like honest transparency, whether as a creative, or, you know, whatever you're doing, I think is so freeing, but it really took someone to point out where I was like, where I was not free.   Laura Dugger: (8:52 - 9:21) Wow, that's so helpful. Art just unlocks all kinds of things within us. So that's a really helpful example.   And this next question, I guess, kind of comes from two angles. So first, was creativity encouraged in the home you grew up in? And then also now, as a mother, how have you cultivated an atmosphere in your home, where all of the family members are free to create?   Liz Bell Young: (9:24 - 11:22) Yes, we, and I don't want to paint an idyllic childhood, because we certainly had hard points in all of this. But my mom was an art teacher, and my dad is a very, like, inventive engineer type person. So, and yet, they're very organized and orderly people.   So it was sort of this funny contrast of like, free spirit mixed with like, responsibility, you know. And so, we were allowed to sit on the counter and make up a cake recipe while my mom was making dinner, big art pieces on the driveway, we could make spontaneous choices to put up a fort under the kitchen table. So, there was a lot of like, creative flexibility in the house.   And then at the end of the day, we had to clean up like it wasn't, it wasn't like a without regulation or without responsibility to take care of the things that you own. And so I think that's what I've tried to, you know, give to our children is just like, this spirit of invent things, try things, mix things together. We did homeschool for a little bit, turns out I wasn't a great homeschool teacher.   It was very difficult for me. I thought it would be fun, but I just wanted to, you know, do art and play all day. So, I kind of missed the other stuff.   But you know, but during that time, like, you know, getting to make maps on the driveway and put rocks and sticks in places, like all of that was like, really taken from my childhood and like, you know, what I wanted to give to give our kids and still recognize like those, those boundaries of like, you know, then when we're working or, you know, I'm working in the house, like I need you to be quiet. So again, and like, not like the free for all, but still a lot of free.   Laura Dugger: (11:23 - 12:06) Well, and it makes me think of one of your quotes on page 104. I just thought this was really helpful because everybody were made in the creator's image. So, there is some creativity in each of us, but you said in the design process, it does wonders to make a physical mood board.   I realized maybe I was struggling because I had only made word lists and digital mock-ups. What I actually needed was to make the process physical. So then when I read that, my question for you, Liz, is how can we actually make that creative process physical and help our children to do the same?   Liz Bell Young: (12:08 - 14:27) Yeah. Well, I, I, I really do love physicality. I think I, I got to the point where I was working so much that I just kind of got stuck on this screen a little bit too often.   So the, what I was talking about in the book is when we were did like designing and building a house that we're now in. And I was really, you know, it was just so much it was, yeah, it was pretty bound to screens and spreadsheets and lists, like trying to like get it all organized. And I just felt like I couldn't it wasn't cohesive.   I couldn't feel it. I had to experience it. And so that's just when I, you know, began to make it physical.   And I think it's important, like you know, a lot of just, if you just think about the design world or interior design, a lot of people will do this. It's like, you know, you put your piece of tile next to the piece of carpet next to the, which I think is wonderful. But then what I recognize is if it's, if it stops there, it's, that's actually not representative of what it's going to be like.   And so, what we need to have is like the parts of our lives that that is getting added to. And so, putting in like, I mean, I just started adding in the stuff that's like always around our house. Lots of paper, of course, because I just love paper, kids homework, you know, little clay pots, the things that we that we bring to it.   So, it didn't feel like a sterile environment. So that, that was that whole like physicality and live into something. And it was literally just out, you know, on a table.   Unfortunately, it was our kitchen table. And I kept it out for way too long. So, we had to eat around it.   But yeah, I think that that's really helpful, especially for children, too. I don't, this isn't quite the parallel, but I was thinking like, you know, a lot like when you have teenagers, like I have a son who plays basketball, we, we have the best conversations when we're playing basketball together. And so just like being physical, like while we're in conversation versus just this, like, I'm trying to talk to you about this, you know, that's been really helpful for us parenting teens.   Laura Dugger: (14:28 - 16:26) Let's take a quick break to hear a message from our sponsor. Midwest Food Bank exists to provide industry leading food relief to those in need while feeding them spiritually. They are a food charity with a desire to demonstrate God's love by providing help to those in need.   Unlike other parts of the world where there's not enough food, in America, the resources actually do exist. That's why food pantries and food banks like Midwest Food Bank are so important. The goods that they deliver to their agency partners help to supplement the food supply for families and individuals across our country, aiding those whose resources are beyond stretched.   Midwest Food Bank supports people globally through their locations in Haiti and East Africa, which are some of the areas hardest hit by hunger arising from poverty. This ministry reaches millions of people every year. And thanks to the Lord's provision, 99% of every donation goes directly toward providing food to people in need.   The remaining 1% of income is used for fundraising, cost of leadership, oversight, and other administrative expenses. Donations, volunteers, and prayers are always appreciated for Midwest Food Bank. To learn more, visit midwestfoodbank.org or listen to episode 83 of The Savvy Sauce, where the founder, David Kieser, shares miracles of God that he's witnessed through this nonprofit organization. I hope you check them out today.    Even back to just a small thing that also came into mind. I loved how you said physically you would bring nature into your home for designing.   And if you didn't have access to a flower, you would grab something green in the backyard. And it just had never occurred to me that I could do that and just grab some leaves or a branch. And you even have pictures of that beautiful example in your book.   Liz Bell Young: (16:27 - 16:39) Oh, yes. I love cutting branches off trees and bringing them inside, mostly because I forget to plant flowers. And so, like, I don't, you know, I could buy them, but I love branches inside.   Laura Dugger: (16:40 - 17:03) Such a creative idea. But you've gone on to have some pretty remarkable experiences in your career. So, will you tell us about your journey to becoming the creator of Haven Magazine, which was distributed by Anthropologie, and then also how you were selected to be a contributor to the Magnolia Journal?   Liz Bell Young: (17:05 - 20:59) Oh, sure. At some point, either I read it or somebody taught me this, I can't remember, about, like, making something that you want to make before you're asked to make it. And so, as a young writer, you know, I didn't have a portfolio.   I didn't have anything impressive. I'm trying to just, like, get into something with a pub, just something published, you know, that's not just, you know, me stapling a book together. And it was, you know, it was very difficult.   I mean, trying to get into travel or food writing, you know, anything, and it's just, like, rejection, rejection. And so, I just decided then, well, I have to make it. I have to figure out a way to create it myself.   And I had talented friends who were also trying to, you know, get published or get their photography out or art, whatever it was. And so, just getting that group of people together with this vision for what I wanted Haven Magazine to be, and then just doing the work ahead of time. Nobody asked for it.   Nobody wanted it. And found somebody who believed in the vision for it, who would, like, donate paper at cost. You know, so, like, we found some things to make it, like, a lighter financial lift, for sure.   And that was the beginning. So, that, and then I forget. My husband uses a word for this that I, it's not like, I don't know, grit or gumption.   I, like, I love challenge. I love trying to get something that feels nearly impossible, and any side door, just trying, trying, trying. And so, that's how, like, getting into anthropology did take a long time.   I can't even think about, maybe two years, a year and a half. And when I finally got the first one that I made through the door, and I had somebody looking at it who, you know, had clout, had the ability to make decisions, their feedback to me was, you're on to something really beautiful here, but I think that you're actually not following, like, I think you're trying, it was, again, like, the nose in art school. I was making something that I thought, okay, this is what people want right now, except it was a little bit more about, kind of, wanderlust, and travel, and that sort of thing.   And the woman on the phone was like, I think your heart is actually really about home. And so, are you afraid to take it there? And she said, you need to also just get better.   Like, I needed to, as a publication, like, I had to tighten things that, like, it wasn't, it wasn't on par with something that they would sell. And so, I did those two things. I was like, okay, well, then we have to do it again.   This one was at higher cost, you know, didn't get the donated paper this time. And my husband and I were just like, let's just do it. It feels like it's a good direction.   And so, the second one is the one that Anthropology distributed. And I'm very thankful that they pushed me as hard as they did, because a lot of times, you're just experimenting and trying something, and you have to go through these refining processes. You have to be humble enough to be like, okay, I recognize, you're right, that's not good enough for your shelf.   And it wasn't even like she challenged me, it wasn't where it was like trying to go, you know, or she didn't say this, but maybe it's that probably wasn't going in the direction that my heart and where God was pushing me wanted it to go. So, being willing to, you know, change direction a little bit with it and, and work hard to get after it. So, that was that part.   Yeah.   Laura Dugger: (21:00 - 21:24) Yes. And before you share about Magnolia Journal, just to comment on that, I think as believers, that probably deeply resonates with all of us that we all are so eagerly anticipating coming home, like with a capital H to having, and so even displaying that in your magazine. I love that she pushed you as well, but then yes, continue with the rest of the journey.   Liz Bell Young: (21:26 - 23:49) Okay. So, then I worked at a church for about 11 years, and that was a huge process of just getting, just getting more, just getting better as a writer. You know, I had done a school, but I needed practice and, and worked with a lot of designers.   So, I was getting this kind of multidisciplinary background built up. So, helping with set design, helping with video, so kind of, you know, the fullness of storytelling. But of course, primarily, I still, writing was my number one love.   And then I, after 11 years working for this church, I just, I was finished. I knew I was finished and I had been freelancing a lot on the side. So, I've always loved to be kind of in different places, not just all, you know, kind of in one spot.   And just decided to go for it and just go full freelance. And I was really nervous, very, very nervous because I, I loved, I really amazing creatives that I was working at, really great spiritual leaders. And so, to walk away from that and just think like, am I just going to be by myself?   Like trying to, you know, meld into other teams, whoever, whoever my clients are. So, it was like, I was nervous, but I also felt like it was the right time to do it. And then very soon after that, an editor from Magnolia reached out.   They just happened to be looking for someone to write a story about camping. And I had been a big part of creating a camping experience for the church I was working for. And like, because I had been in anthropology where some of the people from Magnolia now worked.   So, there, you know, again, it was just like relationship stuff that put my work in front of a person who didn't know me. And then, you know, they had a topic that they thought, well, who do we have who knows about, you know, writing about the outdoors and camping? Oh, I heard that there's this woman in Ohio, right?   So, that's, they, and then they just asked me to write a story. And I wrote that one and then just kept writing. So, it's been years now.   Laura Dugger: (23:50 - 25:00) I love that. So, fun to hear the backstory. But in the midst of building your career, you and your husband, Ryan, also have raised three children.   And again, I just want to quote you. So, on page 56, you write, “I knew I could not be a singularly focused person. I have no desire to be a solitary novelist. I want to be right in the middle of all my people, heart full and available, hands designing books, but also packing lunches. So, on some days I worked and some mornings I wrote. Then on other days, Ryan and I would drive our kids to a farm and pick blueberries and eat cider doughnuts.”   And I just love that. It was so relatable, especially to fellow moms who maybe are also squeezing in their own side career or creative endeavor while also raising children. And so, my question from your story is this, what have you learned about wisely overlapping, mothering, and pursuing dreams?   Liz Bell Young: (25:02 - 28:40) I don't, well, oh my goodness. This, it was true trial and error, and I still am making errors. But I think that, you know, it's hard.   It's definitely hard because there's a lot of just internal struggle in that, right? Like, I have this artist passion and heart. And so, I want to be, to, you know, work in that space.   And I don't want my kids to feel like I'm choosing that over them. And I know that it's also very good for them to be a part of that, to see it come to fruition. I think I learned a little bit by taking it too far, maybe a lot bit by taking it too far.   And I don't know how to necessarily avoid that. I think, I didn't know what too far was for me. I was getting sort of more and more sleep deprived without quite recognizing that I was starting to, like, sacrifice my health.   I was starting to, you know, get kind of that dizzy vertigo stuff that can happen with stress, but you don't know it's stress. Or I didn't. I just thought, okay, I'm tired.   I need a break. But it was hard. It was hard to stop.   I just wanted to fit everything in. So, I think I took it too far and then I recognized, okay, this is what too far feels like. And so, now, I have to be way better to protect my health, my, our marriage, just to make, you know, just, like, we wanted time for that.   I was, like, you know, books aren't more important than Ryan. And so, I used to do things, like, whenever the client wanted a meeting, I would just take it. Now, what I've learned is, like, I will not overpack things.   I will make sure that it works for our schedule. And just putting, that was a big one for me. Because I'd be, like, super sweaty trying to take a Zoom call while I'm at a park with three, you know, like, it doesn't work.   Or it didn't work for me. And so, I had to learn, like, don't, like, I would set myself up for failure a little bit. And so, just reining that in and kind of having better boundaries about that.   Still getting the sleep I needed. But I create best in the morning. And so, saying, like, okay, for this season, I will get up really early in the because I want this a lot.   And then I want to be able to have breakfast with my kids. And so, I just, you know, made that adjustment. So, yeah.   I guess that's the trial and error piece. But I do think if you, like, I also have friends who have not, who have put it all aside. And so, then that's very hard.   I think sometimes, especially when their kids are all in school or, you know, like, they're empty nesters or whatever. And then, like, you haven't had, you haven't had the chance to be, like, practicing in that and exploring that. And so, then there's this sort of loss and grief felt.   So, I think it's good even if it's just, like, dabbling in it. If that's a part of who you are, and creativity, or it doesn't just have to be creativity, of course. Whatever it is, if you can at least maybe just dabble, I think it's really good.   Laura Dugger: (28:41 - 29:05) I think that's helpful. That's a message of freedom that gives us permission. And that it's not selfish to do that.   It can actually be really wise stewardship. I'm curious, too, what have your children said? Have they given any feedback or appreciation even of seeing you pursue your dreams and be all in with the family?   Liz Bell Young: (29:06 - 29:55) Oh, that's a good question. I didn't used to really bring them into what I was doing and why I was doing it. I don't know why I didn't earlier.   I have since, like, now they're also, like, older and can comprehend more of it now. I've since kind of just brought them more into, this is what I'm doing, and this is why I care about writing this story. This is why this book matters to me, or why I'm helping someone else with their project.   And that has been better. I would include them, like, sometimes they would help me make stuff, or sell stuff, or deliver things. So, they were a part of that piece of it, but not, like, the sort of the heart and mind piece of it.   Laura Dugger: (29:56 - 30:03) That's helpful. So, you brought them in where possible. I wonder if any of them will, even in some ways, follow in your footsteps.   Liz Bell Young: (30:05 - 30:29) Yeah, we'll see. We'll see. I don't know.   I think it's, well, it's just fun to watch them. I know you, you know, with your girls, you probably feel the same way. And trying not to, like, over shape them, but just, like, create the space for them to try the things that they, you know, that they feel the direction that it's toward.   Laura Dugger: (30:29 - 32:27) Yes. When was the first time you listened to an episode of The Savvy Sauce? How did you hear about our podcast?   Did a friend share it with you? Will you be willing to be that friend now and text five other friends or post on your socials anything about The Savvy Sauce that you love? If you share your favorite episodes, that is how we continue to expand our reach and get the good news of Jesus Christ in more ears across the world.   So, we need your help. Another way to help us grow is to leave a five-star review on Apple Podcasts. Each of these suggestions will cost you less than a minute, but it will be a great benefit to us.   Thank you so much for being willing to be generous with your time and share. We appreciate you. Well, I just want to draw one other point, too, that you talk about in your book.   When you talk about a woman with a pen, and that deeply resonated with me. And I see the power of a person with a pen because the written word is clearly such a gift, obviously, with God preserving the Bible for us. But in the Bible, the person with a pen can be described as a scribe.   And it makes me think of this scripture from Matthew 13:52, where Jesus says, “Therefore, every scribe who has become a disciple of the kingdom of heaven is like the head of the household who brings out of his treasure things that are new and fresh and things that are old and familiar.” So, that's where my mind goes when I read your beautiful words, Liz. But I want to hear your unique take on this.   So, how does writing and sharing stories help us to even take good care of one another?   Liz Bell Young: (32:29 - 35:10) I love that scripture that you just read, too. I think that when you decide to write that way, because I even talk about it in my journey as a writer, I wasn't always doing that. I could feel, I sort of had this melancholic spirit at times, especially in my 20s.   And I felt like I was actually pushing into places that I didn't want to be. And so, I thought, why am I bringing a reader there? Or writing in a way that I think stories can also be so sort of self-focused or insulated into that they're actually not offering generous space for the reader.   So, I think about that a lot. I think about how stories can take care of people. I mean, they're just like little portals or doorways into connection, whether it's because somebody relates to a thing that happened.   Like sometimes I think it can be that specific, but sometimes it's just, that's exactly how I felt. And I didn't know how to articulate it. I have this story that felt so big to me, but really small.   I didn't even know if I should put it in the book, but it was just about breaking a carton of eggs when I was babysitting and the shame that the parents walked in and saw the eggs all over the floor. And it was just horrible for me. Really small thing that happened that could seem really trivial to one person.   But then what it really was just about was shame and then grace for yourself and believing that you, you know, what, believing in your worth. And so that's where the story ends. It's real short.   It's like a page. Well, all my stories are short, I think. But I shared that story for some reason has been the one that most people have come back and said, I needed that story.   They didn't break a carton of eggs, but they knew that, that sense, that depth of shame. And so that's where I think stories can take care of people and then taking it to a place of hope and forgiveness and leaving enough white space, even metaphorically, for someone to enter into that story is something that I think about for taking care of someone.   Laura Dugger: (35:11 - 36:02) That's so good. And it makes me think at our church on Wednesday nights, I'm in the room with second through fifth grade girls and our theme verse two verses from Psalm 78 verses four and seven, just talking about sharing stories with the next generation and ultimately about God's power and his righteous deeds. But I think that is such a way to take care of the next generation.   Stories are powerful. We see that in Jesus. And I was so blessed by all of your stories.   So again, your book is entitled, Let There Be Havens: An Invitation to Gentle Hospitality. So, let's kind of shift gears. And will you explain and define what a haven is and just hear a little bit more about hospitality and creating havens?   Liz Bell Young: (36:03 - 38:13) Oh, sure. It kind of took me a minute to figure this out because I had a sense of what I wanted and thought that a haven and taking care of people was. And the way I describe it in the book is that it's people who shelter us, places that hold us and experiences that lift us up.   So, when I think about hospitality and taking care of people and just being like a little cove for someone, maybe it's so temporary because it's just, you know, passing on the street and it's something that you can do, or maybe it's something more permanent, you know, like the relationship you have with your children. And I think of it as like gentle and grounding. So, it's not over the top or forced or rigid, or it's not putting myself in the spotlight.   I think a lot of times hospitality and the pressures that come with it are because we've been sort of accumulating this message that it's a performance. And so, I think that gentle hospitality or havens is when you're just creating spaces for people, whether it's physical or emotional, and they feel easy in that space. They feel safe.   They feel like the grounding part is just, you know, it's a step outside the wild waters or the chaos of other things that are happening. It gives a chance to catch your breath, feel cheered for, loved by someone. And so that's what I see a haven as.   And the picture that I have in my mind, which I took a picture out in California that I put in the book, and it's just this rocky coast, but it just has that swoop of a cove, and the waters are quieter there. And I mean, you know, 10 feet away, it's not quiet, but just right there, there's a pause. It's a safe, easy place.   And so that's what I think of for haven.   Laura Dugger: (38:15 - 38:21) And what are a few practical ways that you've created havens in your own life?   Liz Bell Young: (38:26 - 40:53) I've always, well, I did want to open a little hotel when I was little. So, I always loved thinking about like overnight spaces for people. So, we really, that's, that is a very, that's sort of the obvious, I think, kind of in my mind of like, what is like creating a literal space?   We've had to do it on couches and in a van, like we haven't always had a guest room. Right now we do. But just like being resourceful and trying to think of like, what's a way to make someone feel like really taken care of in this space?   Like bring a lamp and a coffee maker, even if it's on a couch, give them a stack of books that you think that they would love and that sort of thing. So that's, that would be a haven in my mind. I think, and I learned this in social work actually, but where you like when you're with someone, okay, this is a little bit more of sort of being an emotional, but physical presence haven is like, I try not to top someone else's emotions.   So, like if they're really upset or they're grieving, instead of just like meeting them or even like going above it, like just to be more like just with them and hang out like a little bit under that. Like, again, it's not, it's not about you. It's about the company, you know, that you keep with someone.   So just being next to someone, holding onto their arm when they're grieving. I, and I've had great examples of this, but like you can tell someone awkward or alone and you just go and you just go next to them. You don't draw attention to it.   You just become present. Holding the doors for people. This is a big thing for my parents.   Like, oh, we always must hold doors for people. And the part that I, that then someone, another mentor taught me was just to like delight in people's presence. So, when somebody does come in, whether you know them or not, whether it's a child or your husband, but you've already seen him 10 minutes ago, but like still like beaming on, on them because you love that they're there and that they're with you and that they're here, you know, on earth.   And so, I think, you know, beaming is a big one for me, for taking care and showing hospitality. Yeah.   Laura Dugger: (40:54 - 41:08) That's so good. I love that word. And what are some other tips for ways that all of us can take care of the people in our lives and help them to feel known and cherished and treasured?   Liz Bell Young: (41:08 - 42:51) Oh, well, I'm sure if I was in your Sunday school class, if I was a second through fifth grade, I would feel exactly this because I think like, um, again, like you're just giving, you're giving those girls like your heart and attention for that 45 minutes or hour. And you know, you're getting, um, you're getting like eye to eye with them. And like you said, sharing stories and just like being concerned with them as children, as people.   And so that I think it's, I don't want to like make it more than it is. I think, I think that's been part of the problem with like the sort of the pressure of like, how can I be like the best caretaker or like the, like a really great hostess. And I think like the very first thing is just the position of your heart and just connecting to someone and they're telling a story and you listen to it instead of just trying to trump their story with your own, you know, or, um, giving someone something that, you know, that they would love, you know, that, that simple.   Um, and so it's just, I guess that's just paying attention, Laura, right? Like just paying attention to people and what would even just give them a moment of reprieve or a moment of joy, a moment of inclusion and trying to like follow, um, I mean, the Holy spirit will nudge the heck out of you, you know, so you can like listening to the Holy spirit and then like listening to people. And I think that that, um, it really brings you into that space of, of genuine and gentle hospitality.   Laura Dugger: (42:52 - 44:11) Well, in genuine and gentle, those are some great words to describe even how I experience you as a writer. And I'll just share one more of my favorite practical tips that you listed for ways to take care of people, I guess, because I've been a recipient of this and it instantly made me think of my own dear mom, who I adore. And she has just rocked mothering since the baby phase.   And even as we're adults now, I don't know how she does it, but she just loves so well and every season. And so, I thought of her when you said on page 28, a way to show how to take care of others. You write help a friend or sibling with a couple things on their to-do list.   Jump starts are huge gifts. And I just thought, wow, practically like thinking of being a young mother and having my mom come along and give a jump start. Those times, you know, still impact us today.   And what a great example. So, your book is full of ideas like this. And so, if anybody wants to pick up their own copy or continue learning ways that they can also create havens, where would you direct all of us to go after this conversation, Liz?   Liz Bell Young: (44:11 - 44:58) Oh, well, thanks for asking. I think the book is the best place, partly because I'm pretty quiet on social media. And I just can't find my rhythm there.   But maybe just because I love books so much, but I really try to give everything that I could think of to these specific pages. And so, I mean, you can buy it on Amazon, Target, Barnes & Noble, you know, all the book places. Magnolia will be selling it, I think, or it might be for sale there right now.   And yeah, that's it. And I have a website, lizbellyoung.com. So, if you want to visit me there too.   Laura Dugger: (44:58 - 45:23) Wonderful. Yes, we can add that link in the show notes. But that is wonderful.   And congrats. That's so exciting being sold all those places. You may be familiar that we're called The Savvy Sauce because savvy is synonymous with practical knowledge or insight.   And so, as my final question for you today, Liz, what is your Savvy Sauce?   Liz Bell Young: (45:26 - 46:20) I think it's calm. I was thinking about how I have learned even because I love to solve problems and try to figure things out. And if I can even do that with a calm spirit, even if I have to work fast and hard, but if I can have that calmness or Megan Fate has a book, Relaxed, which I haven't even read yet, but I'm excited to because I think it's this similar note where, you know, I think it's the way that Jesus like literally lived was just in this relaxed and calm state.   And so that's I've always loved calm and very drawn to it, people who are calm. And I think it's what I try to embody myself.   Laura Dugger: (46:21 - 46:54) I've gotten to be the recipient of that calm and relaxed posture from you today, but you're also so thoughtful of others and gentle and talented. And I'm leaving this chat so encouraged with the way that you've stepped into your unique design by our creator. And I just pray it inspires all of us to delight ourselves in the Lord and allow him to give us the desires of our hearts.   So, thank you very much, Liz, for being my guest today.   Liz Bell Young: (46:55 - 47:02) Thank you, Laura. It was great to be with you. It really was.   I'm so glad I got to talk to you. Likewise.   Laura Dugger: (47:03 – 50:46) One more thing before you go. Have you heard the term gospel before?   It simply means good news. And I want to share the best news with you. But it starts with the bad news.   Every single one of us were born sinners, but Christ desires to rescue us from our sin, which is something we cannot do for ourselves. This means there is absolutely no chance we can make it to heaven on our own. So, for you and for me, it means we deserve death and we can never pay back the sacrifice we owe to be saved.   We need a savior. But God loved us so much, he made a way for his only son to willingly die in our place as the perfect substitute. This gives us hope of life forever in right relationship with him.   That is good news. Jesus lived the perfect life we could never live and died in our place for our sin. This was God's plan to make a way to reconcile with us so that God can look at us and see Jesus.   We can be covered and justified through the work Jesus finished if we choose to receive what He has done for us. Romans 10:9 says, “That if you confess with your mouth Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” So, would you pray with me now?   Heavenly Father, thank you for sending Jesus to take our place. I pray someone today right now is touched and chooses to turn their life over to you. Will you clearly guide them and help them take their next step in faith to declare you as Lord of their life?   We trust you to work and change lives now for eternity. In Jesus' name we pray. Amen.   If you prayed that prayer, you are declaring him for me, so me for him. You get the opportunity to live your life for him. And at this podcast, we're called The Savvy Sauce for a reason.   We want to give you practical tools to implement the knowledge you have learned. So, you ready to get started? First, tell someone.   Say it out loud. Get a Bible. The first day I made this decision, my parents took me to Barnes & Noble and let me choose my own Bible.   I selected the Quest NIV Bible and I love it. You can start by reading the book of John. Also, get connected locally, which just means tell someone who's a part of a church in your community that you made a decision to follow Christ.   I'm assuming they will be thrilled to talk with you about further steps, such as going to church and getting connected to other believers to encourage you. We want to celebrate with you too, so feel free to leave a comment for us here if you did make a decision to follow Christ. We also have show notes included where you can read scripture that describes this process.   And finally, be encouraged. Luke 15:10 says, “In the same way I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents.” The heavens are praising with you for your decision today.   And if you've already received this good news, I pray you have someone to share it with. You are loved and I look forward to meeting you here next time.

Lesbians and Sex Work The Lesbian Historic Motif Podcast - Episode 309 with Heather Rose Jones In this episode we talk about: Four motifs that connect women loving women and sex work in historic sources Sources used Bennett, Judith and Shannon McSheffrey. 2014. “Early, Erotic and Alien: Women Dressed as Men in Late Medieval London” in History Workshop Journal. 77 (1): 1-25. Beynon, John C. 2010. “Unaccountable Women” in Lesbian Dames: Sapphism in the Long Eighteenth Century. Beynon, John C. & Caroline Gonda eds. Ashgate, Farnham. ISBN 978-0-7546-7335-4 Blackmore, Josiah. 1999. “The Poets of Sodom” in Queer Iberia: Sexualities, Cultures, and Crossings from the Middle Ages to the Renaissance ed. Josiah Blackmore and Gregory S. Hutcheson. Duke University Press, Durham. ISBN 9780822323495 Boehringer, Sandra (trans. Anna Preger). 2021. Female Homosexuality in Ancient Greece and Rome. Routledge, New York. ISBN 978-0-367-74476-2 Burford, E.J. 1986. Wits, Wenchers and Wantons - London's Low Life: Covent Garden in the Eighteenth Century. Robert Hale, London. ISBN 0-7090-2629-3 Cheek, Pamela. 1998. "The 'Mémoires secrets' and the Actress: Tribadism, Performance, and Property", in Jeremy D. Popkin and Bernadette Fort (eds), The "Mémoires secrets" and the Culture of Publicity in Eighteenth-Century France, Oxford: Voltaire Foundation. Choquette, Leslie. 2001. “'Homosexuals in the City: Representations of Lesbian and Gay Space in Nineteenth-Century Paris” in Merrick, Jeffrey & Michael Sibalis, eds. Homosexuality in French History and Culture. Harrington Park Press, New York. ISBN 1-56023-263-3 Craft-Fairchild, Catherine. 2006. “Sexual and Textual Indeterminacy: Eighteenth-Century English Representations of Sapphism” in Journal of the History of Sexuality 15:3 DeJean, Joan. 1989. Fictions of Sappho, 1546-1937. Chicago: University of Chicago Press. ISBN 0-226-14136-5 Donoghue, Emma. 1995. Passions Between Women: British Lesbian Culture 1668-1801. Harper Perennial, New York. ISBN 0-06-017261-4 Engelstein, Laura. 1990. "Lesbian Vignettes: A Russian Triptych from the 1890s" in Signs vol. 15, no. 4 813-831. Garber, Marjorie. 1992. Vested Interests: Cross-Dressing and Cultural Anxiety. Routledge, New York. ISBN 0-415-91951-7 Faderman, Lillian. 1981. Surpassing the Love of Men. William Morrow and Company, Inc., New York. ISBN 0-688-00396-6 Gilhuly, Kate. 2015. “Lesbians are Not from Lesbos” in Blondell, Ruby & Kirk Ormand (eds). Ancient Sex: New Essays. The Ohio State University Press, Columbus. ISBN 978-0-8142-1283-7 Habib, Samar. 2007. Female Homosexuality in the Middle East: Histories and Representations. Routledge, New York. ISBN 78-0-415-80603-9 Haley, Shelley P. “Lucian's ‘Leaena and Clonarium': Voyeurism or a Challenge to Assumptions?” in Rabinowitz, Nancy Sorkin & Lisa Auanger eds. 2002. Among Women: From the Homosocial to the Homoerotic in the Ancient World. University of Texas Press, Austin. ISBN 0-29-77113-4 Ingrassia, Catherine. 2003. “Eliza Haywood, Sapphic Desire, and the Practice of Reading” in: Kittredge, Katharine (ed). Lewd & Notorious: Female Transgression in the Eighteenth Century. The University of Michigan Press, Ann Arbor. ISBN 0-472-11090-X Jones, Ann Rosalind & Peter Stallybrass. 1991. “Fetishizing gender: constructing the Hermaphrodite in Renaissance Europe” in Body guards : the cultural politics of gender ambiguity edited by Julia Epstein & Kristina Straub. Routledge, New York. ISBN 0-415-90388-2 Jones, Heather Rose. 2021. “Researching the Origins of Lesbian Myths, Legends, and Symbols” (podcast). https://alpennia.com/blog/lesbian-historic-motif-podcast-episode-201-researching-origins-lesbian-myths-legends-and Katritzky, M.A. 2005. “Reading the Actress in Commedia Imagery” in Women Players in England, 1500-1660: Beyond the All-Male Stage, edited by Pamela Allen Brown & Peter Parolin. Ashgate, Burlington. ISBN 978-0-7546-0953-7 Klein, Ula Lukszo. 2021. Sapphic Crossings: Cross-Dressing Women in Eighteenth-Century British Literature. University of Virginia Press, Charlottesville. ISBN 978-0-8139-4551-4 Kranz, Susan E. 1995. The Sexual Identities of Moll Cutpurse in Dekker and Middleton's The Roaring Girl and in London in Renaissance and Reformation 19: 5-20. Merrick, Jeffrey. 1990. “Sexual Politics and Public Order in Late Eighteenth-Century France: the Mémoires secrets and the Correspondance secrète” in Journal of the History of Sexuality 1, 68-84. Merrick, Jeffrey & Bryant T. Ragan, Jr. 2001. Homosexuality in Early Modern France: A Documentary Collection. Oxford University Press, New York. ISBN 0-19-510257-6 Rizzo, Betty. 1994. Companions without Vows: Relationships among Eighteenth-Century British Women. Athens: University of Georgia Press. ISBN 978-0-8203-3218-5 Sears, Clare. 2015. Arresting Dress: Cross-Dressing, Law, and Fascination in Nineteenth-Century San Francisco. Durham: Duke University Press. ISBN 978-0-8223-5758-2 Shapiro, Michael. 1994. Gender in Play on the Shakespearean Stage: Boy Heroines and Female Pages. Ann Arbor. Van der Meer, Theo. 1991. “Tribades on Trial: Female Same-Sex Offenders in Late Eighteenth-Century Amsterdam” in Journal of the History of Sexuality 1:3 424-445. Vanita, Ruth and Saleem Kidwai, eds. 2000. Same-Sex Love in India: Readings from Literature and History. St. Martin's, New York. ISBN 0-312-22169-X Velasco, Sherry. 2011. Lesbians in Early Modern Spain. Vanderbilt University Press, Nashville. ISBN 978-0-8265-1750-0 Wahl, Elizabeth Susan. 1999. Invisible Relations: Representations of Female Intimacy in the Age of Enlightenment. Stanford University Press, Stanford. ISBN 0-8047-3650-2 Walen, Denise A. 2005. Constructions of Female Homoeroticism in Early Modern Drama. New York: Palgrave MacMillan. ISBN 978-1-4039-6875-3 A transcript of this podcast is available here. Links to the Lesbian Historic Motif Project Online Website: http://alpennia.com/lhmp Blog: http://alpennia.com/blog RSS: http://alpennia.com/blog/feed/ Twitter: @LesbianMotif Discord: Contact Heather for an invitation to the Alpennia/LHMP Discord server The Lesbian Historic Motif Project Patreon Links to Heather Online Website: http://alpennia.com Email: Heather Rose Jones Mastodon: @heatherrosejones@Wandering.Shop Bluesky: @heatherrosejones Facebook: Heather Rose Jones (author page)

Dr. Foojan Zeine is an International Speaker, Author, and Psychotherapist. She has her Doctorate in Clinical Psychology and is a Licensed Marriage & Family Therapist. She has obtained a graduate certificate in the Topic of Human Behavior from the Harvard Extension School (HES). Her expertise is in Intimate Relations and Addictive Behaviors. She has extensive experience treating Depression, Anxiety, Traumas, and Domestic Violence. Foojan presents internationally and is a leading expert in Online Therapy. She has published numerous research articles in psychology and human behavior. She is the originator and the author of Awareness Integration Theory (AIT), a multi-modality Psychology and Educational approach and intervention toward minimizing Depression and anxiety while improving Self-esteem and Self-confidence. She founded the International Awareness Integration Institute, which conducts training workshops to educate and certify psychotherapists, coaches, and teachers in this approach. She is the co-founder of the “Foojan” App offering AIT to the public globally. She teaches AIT as a lecturer/ professor at the California State University Long Beach and Université Paris Cité. She is the author and co-author of 6 books and ten peer-reviewed journal publications. She hosts the Inner Voice – A Heartfelt Chat with Dr. Foojan Podcast. She is a guest speaker at many universities, including Harvard, MIT, UCLA, USC, UC Santa Barbara, Chicago University, and Cal State Long Beach. Everyone needs skills to go through their day feeling clear and fulfilled. I bring simple and practical skills to the audience for dealing with life matters. @http://www.foojanzeine.com/ https://www.linkedin.com/in/drfoojanzeine/https://www.instagram.com/dr.foojanzeine/ https://www.youtube.com/user/DrFoojan https://www.twitter.com/DrZeine#DrFoojanZeine#FoojanZeine#DrFoojan#MentalHealthExpert#Therapy#Psychologyhttps://www.facebook.com/DrFoojanZeine/

Nicht wenige Social-Media-Accounts versprechen einen entspannten Lifestyle, gute Bezahlung und absolute Freiheit in der Zeiteinteilung. Das Geheimnis hinter ihren Versprechen hat meistens drei Buchstaben: MLM - Multi-Level-Marketing. Gregor und Marcus machen sich auf die Suche: Was steckt dahinter und wann wird es zum Betrug? #Multi-Level-Marketing #MLM #Wirtschaftsgeschichte Auflösung unserer Folge vom 16. Januar: Vielen Dank für eure vielen Mails, wir sind ganz überwältigt! Ihr habt entschieden: Bo hat das Rennen gemacht mit dem World Container Index. Es wird bald eine Folge mit ihr, dem Index und wahrscheinlich einem Hafen im Hintergrund geben. Hinweis: Wir haben eine neue Version dieser Folge veröffentlicht, in der wir Begriffe wie Netzwerkmarketing und Direktvertrieb präzisiert haben, um Unklarheiten zu vermeiden.**********HörtippHörtipp: Dlf-Podcast Who killed Tupper? Aufstieg und Fall einer Dose**********An dieser Folge waren beteiligt: Moderation: Marcus Wolf und Gregor Lischka Gesprächspartnerin: Claudia Groß, Radboud Universität Nijmegen Produktion: Choukri Gustmann Redaktion: Anne Göbel**********Die Quellen zur Folge:Woolsey Biggart, Nicole (1989): Charismatic Capitalism. Direct Selling Organizations in America. Chicago: University of Chicago Press.Groß, Claudia/Vriens, Dirk (2024): Buy! Buy! Buy!—How Multilevel Marketing Companies Pressure Their Participants to Buy Their Products. Journal of Public Policy & Marketing.Direct Selling Magazine: Branchenstatistiken zu MLMUrteil aus dem FTC-Verfahren gegen Amway von 1979TikTok-Töne: @annika.limbeck & @theicedcoffeehour & @williprokop **********Weitere Beiträge zum Thema:Schneeballsystem: Warum zieht uns Network Marketing so rein?Network-Marketing: Werbung - Ohne Risiko reich werden funktioniert nichtInfluencer-Marketing: Follower sind nicht alles**********Habt ihr auch manchmal einen WTF-Moment, wenn es um Wirtschaft und Finanzen geht? Wir freuen uns über eure Themenvorschläge und Feedback an whatthewirtschaft@deutschlandfunknova.de.**********Den Artikel zum Stück findet ihr hier.**********Ihr könnt uns auch auf diesen Kanälen folgen: TikTok auf&ab , TikTok wie_geht und Instagram .

“The amount of guilt and the sense of alienation that people feel when they fall in love with someone who is ‘outside', and the struggle that they have to undergo to explain that choice which they fully don't understand themselves, is a very deep conflict that my work tries to capture. The title of my book is ‘Intimacy in Alienation', and alienation is something that is really very pregnant in the identities of these individuals who feel like aliens to their own community because their community cannot imagine why are they seeing the other as something positive but not as how the community wants them to see. So there's a big gap that often gets deeper and it widens and it really forecloses any conversation and imagination.” Episode Description: We begin with considering the nature of 'malignant othering' that Ashis describes in parts of the Hindu-Muslim interface in India. His thesis is that transcending the binary into a 'third' is essential in the "quest for newer foundations defining Hindu and Muslim identities that are freed from historically entrenched definitions." He describes the challenges faced by each community that lacks the imagination of what is positive in the other. We discuss the importance of family support for interfaith couples and how often that is lacking. He describes 'love-jihad' where the autonomous agency of the partners is, through the eyes of fundamentalism, reduced to stereotypes of oppressor-oppressed. Ashis describes his research methodology which borrows from the psychoanalytic method in its recognition of transference and repetition. He closes by sharing with us the impact on him of the riots of 2002 and behind that the latent presence of the atrocities of the 1947 Partition. He bemoans "the erosion of the narratives of harmony" and sees his work as his effort at healing.   Our Guest: Ashis Roy (PhD) is a Psychoanalyst at the Delhi Chapter of the Indian Psychoanalytic  Society ( IPA London). He works with adults and couples. For more than a decade he was on the Faculty at the Centre of Psychotherapy and Clinical Research, Ambedkar University, where he participated in institution building, taught psychoanalysis, and trained students to become Psychoanalytic Psychotherapists.  He is a faculty at CAPA (China-American Psychoanalytic Alliance) and is interested in exploring Asian and South Asian cultures using psychoanalysis. He hosts podcasts on the New Books Network and works with psychoanalysts across the globe. His book, Intimate Hindu-Muslim Relationships: A Psychoanalytic Exploration of the Self and the Other (2024) has been published by Yoda Press.   Recommended Readings: Erikson, E. H. (1968). Identity, youth, and crisis. New York: W.W. Norton.   Kakar, S. (1996). The colors of violence: Cultural identities, religion, and conflict. Chicago: University of Chicago Press.   Wahab. G (2021) Born a Muslim: Some truths about Islam in India.  Aleph Book Company.   Altman, N. (2005). The Analyst in the Inner City. Relational Perspective Book Series    Davids, M. F. (2009) The Impact of Islamophobia. Psychoanalysis and History 11:175-191   Green, A., & Kohon, G. (2005). Love and its vicissitudes. London: Routledge.

Welcome to the Personal Development Trailblazers Podcast! In today's episode, we'll dive deep into this exciting innovation, why experts are so excited, and whether it's the tool you've been looking for. Dr. Foojan Zeine is an International Speaker, Author, and Psychotherapist. She has her Doctorate in Clinical Psychology and is a Licensed Marriage & Family Therapist. She has obtained a graduate certificate in the Topic of Human Behavior from the Harvard Extension School (HES). Her expertise is in Intimate Relations and Addictive Behaviors. She has extensive experience treating Depression, Anxiety, Traumas, and Domestic Violence. Foojan presents internationally and is a leading expert in Online Therapy. She has published numerous research articles in psychology and human behavior. She is the originator and the author of Awareness Integration Theory (AIT), a multi-modality Psychology and Educational approach and intervention toward minimizing Depression and anxiety while improving Self-esteem and Self-confidence. She founded the International Awareness Integration Institute, which conducts training workshops to educate and certify psychotherapists, coaches, and teachers in this approach. She is the co-founder of “Foojan” App offering AIT to the public globally. She teaches AIT as a lecturer/ professor at the California State University Long Beach and Université Paris Cité. She is the author and co-author of 6 books and ten peer-reviewed journal publications.  She hosts the Inner Voice – A Heartfelt Chat with Dr. Foojan Podcast. She is a guest speaker at many universities, including Harvard, MIT, UCLA, USC, UC Santa Barbara, Chicago University, and Cal State Long Beach. Connect with Dr. Foojan here:  https://www.facebook.com/DrFoojanZeine/ https://www.linkedin.com/in/drfoojanzeine/ https://www.instagram.com/dr.foojanzeine/ https://x.com/DrZeine www.foojanzeine.com, www.foojan.com =================================== If you enjoyed this episode, remember to hit the like button and subscribe. Then share this episode with your friends. Thanks for watching the Personal Development Trailblazers Podcast. This podcast is part of the Digital Trailblazer family of podcasts. To learn more about Digital Trailblazer and what we do to help entrepreneurs, go to DigitalTrailblazer.com. Are you a coach, consultant, expert, or online course creator? Then we'd love to invite you to our FREE Facebook Group where you can learn the best strategies to land more high-ticket clients and customers.  QUICK LINKS:  APPLY TO BE FEATURED: https://app.digitaltrailblazer.com/podcast-guest-application DIGITAL TRAILBLAZER: https://digitaltrailblazer.com/

Er revolutionierte unser Verständnis von Raum und Zeit: Albert Einstein. Mit seiner Relativitätstheorie stellte er die Physik auf den Kopf und veränderte die Welt für immer. Doch was genau besagt diese bahnbrechende Theorie? Wie beeinflusst sie unser tägliches Leben, und welche faszinierenden Phänomene lassen sich damit erklären? Tim & Max nehmen dich mit auf eine spannende Reise durch die Gedankenwelt Einsteins – von der berühmten Formel E=mc2E=mc^2E=mc2 bis zu den Geheimnissen der schwarzen Löcher. Viel Spaß!

January 30, 2025 Timothy Killeen – President of the University of Illinois System City Club event description: Join University of Illinois President Timothy Killeen as he shares the University’s 2025 priorities, laying the groundwork for its role as host of the global Sustainable Research Innovation (SRI) Congress in June. President Killeen will discuss key initiatives […]

David MacQueen has worked at Bell Labs for around 20 years during it's Golden Age. Professor at Chicago University for 23 years. He is one of the designers of SML, one of the fathers of HOPE the programming language that introduced the notion of Algebraic Datatypes. So this interview was very special to me personally where I could get to hear all the stories about the dawn of Functional Programming as we know. And it is my great pleasure to have the honor to share it with you all. Links David's Website David's Github Luca Cardelli and the Early Evolution of ML The History of SML HOPE SML Website SML/NJ Website SML/NJ Github SML Family Website

In this episode, we delve into induction and deduction and talk further about issues related to generalizability.    Shownotes Popper, K. The Logic of Scientific Discovery. (1953). Hutchinson &  Co. (Originally published in 1935) Yarkoni, T. (2022). The generalizability crisis. Behavioral and Brain Sciences, 45, e1. Mook, D. G. (1983). In defense of external invalidity. American psychologist, 38(4), 379-387. Salmon, W. C. (1981). Rational Prediction. The British Journal for the Philosophy of Science, 32(2), 115–125. https://doi.org/10.1093/bjps/32.2.115 Reichenbach, H. (1938) [2006], Experience and Prediction: An Analysis of the Foundations and the Structure of Knowledge, Chicago: University of Chicago Press. Senn, S. (2007). Statistical issues in drug development (2nd ed). John Wiley & Sons. Ernst, M. D. (2004). Permutation Methods: A Basis for Exact Inference. Statistical Science, 19(4), 676–685.  Bacon, F. (1620). Instauratio magna [Novum organum]. London: John Bill. Urbach, P. (1982). Francis Bacon as a Precursor to Popper. The British Journal for the Philosophy of Science, 33(2), 113–132.  

Comparing the Hebrew of Isaiah 9.6 to most popular English translations results in some serious questions. Why have our translations changed the tense of the verbs from past to future? Why is this child called “Mighty God” and “Eternal Father”? In this presentation I work through Isaiah 9.6 line by line to help you understand the Hebrew. Next I look at interpretive options for the child as well as his complicated name. Not only will this presentation strengthen your understanding of Isaiah 9.6, but it will also equip you to explain it to others. Listen to this episode on Spotify or Apple Podcasts —— Links —— See my other articles here Check out my class: One God Over All 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 Sean’s bio here Below is the paper presented on October 18, 2024 in Little Rock, Arkansas at the 4th annual UCA Conference. Access this paper on Academia.edu to get the pdf. Full text is below, including bibliography and end notes. Abstract Working through the grammar and syntax, I present the case that Isaiah 9:6 is the birth announcement of a historical child. After carefully analyzing the name given to the child and the major interpretive options, I make a case that the name is theophoric. Like the named children of Isaiah 7 and 8, the sign-child of Isaiah 9 prophecies what God, not the child, will do. Although I argue for Hezekiah as the original fulfillment, I also see Isaiah 9:6 as a messianic prophecy of the true and better Hezekiah through whom God will bring eternal deliverance and peace. Introduction Paul D. Wegner called Isaiah 9:6[1] “one of the most difficult problems in the study of the Old Testament.”[2] To get an initial handle on the complexities of this text, let's begin briefly by comparing the Hebrew to a typical translation. Isaiah 9:6 (BHS[3]) כִּי־יֶ֣לֶד יֻלַּד־לָ֗נוּ בֵּ֚ן נִתַּן־לָ֔נוּ וַתְּהִ֥י הַמִּשְׂרָ֖ה עַל־שִׁכְמ֑וֹ וַיִּקְרָ֨א שְׁמ֜וֹ פֶּ֠לֶא יוֹעֵץ֙ אֵ֣ל גִּבּ֔וֹר אֲבִיעַ֖ד שַׂר־שָׁלֽוֹם׃ Isaiah 9:6 (ESV) For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Curiosities abound in the differences between these two. The first two clauses in English, “For to us a child is born” and “to us a son is given,” employ the present tense while the Hebrew uses the perfect tense, i.e. “to us a child has been born.”[4] This has a significant bearing on whether we take the prophecy as a statement about a child already born in Isaiah's time or someone yet to come (or both). The ESV renders the phrase,וַיִּקְרָא שְׁמוֹ  (vayikra sh'mo), as “and his name shall be called,” but the words literally mean “and he called his name” where the “he” is unspecified. This leaves room for the possibility of identifying the subject of the verb in the subsequent phrase, i.e. “And the wonderful counselor, the mighty God called his name…” as many Jewish translations take it.  Questions further abound regardingאֵל גִּבּוֹר (el gibbor), which finds translations as disparate as the traditional “Mighty God”[5] to “divine warrior”[6] to “in battle God-like”[7] to “Mighty chief”[8] to “Godlike hero,”[9] to Luther's truncated “Held.”[10]  Another phrase that elicits a multiplicity of translations is אֲבִיעַד (aviad). Although most versions read “Eternal Father,”[11] others render the word, “Father-Forever,”[12] “Father for all time,”[13] “Father of perpetuity,”[14] “Father of the Eternal Age,”[15] and “Father of Future.”[16] Translators from a range of backgrounds struggle with these two phrases. Some refuse to translate them at all, preferring clunky transliterations.[17] Still, as I will show below, there's a better way forward. If we understand that the child had a theophoric name—a name that is not about him, but about God—our problems dissipate like morning fog before the rising sun. Taking the four pairs of words this way yields a two-part sentence name. As we'll see this last approach is not only the best contextual option, but it also allows us to take the Hebrew vocabulary, grammar, and syntax at face value, rather than succumbing to strained translations and interpretational gymnastics. In the end, we're left with a text literally rendered and hermeneutically robust. Called or Will Call His Name? Nearly all the major Christian versions translate וַיִּקְרָא (vayikra), “he has called,” as “he will be called.” This takes an active past tense verb as a passive future tense.[18] What is going on here? Since parents typically give names at birth or shortly thereafter, it wouldn't make sense to suggest the child was already born (as the beginning of Isa 9:6 clearly states), but then say he was not yet named. Additionally, וַיִּקְרָא (vayikra) is a vav-conversive plus imperfect construction that continues the same timing sequence of the preceding perfect tense verbs.[19] If the word were passive (niphal binyan) we would read וַיִּקָּרֵא (vayikarey) instead of וַיִּקְרָא (vayikra). Although some have suggested an emendation of the Masoretic vowels to make this change, Hugh Williamson notes, “there is no overriding need to prefer it.”[20] Translators may justify rendering the perfect tense as imperfect due to the idiom called a prophetic past tense (perfectum propheticum). Wilhelm Gesenius notes the possibility that a prophet “so transports himself in imagination into the future that he describes the future event as if it had been already seen or heard by him.”[21] Bruce Waltke recognizes the phenomenon, calling it an accidental perfective in which “a speaker vividly and dramatically represents a future situation both as complete and independent.”[22] Still, it's up to the interpreter to determine if Isaiah employs this idiom or not. The verbs of verse 6 seem quite clear: “a child has been born for us … and the government was on his shoulder … and he has called his name…” When Isaiah uttered this prophecy, the child had already been born and named and the government rested on his shoulders. This is the straightforward reading of the grammar and therefore should be our starting point.[23] Hezekiah as the Referent One of the generally accepted principles of hermeneutics is to first ask the question, “What did this text mean in its original context?” before asking, “What does this text mean to us today?” When we examine the immediate context of Isa 9:6, we move beyond the birth announcement of a child with an exalted name to a larger prophecy of breaking the yoke of an oppressor (v4) and the ushering in of a lasting peace for the throne of David (v7). Isaiah lived in a tumultuous time. He saw the northern kingdom—the nation of Israel—uprooted from her land and carried off by the powerful and cruel Assyrian Empire. He prophesied about a child whose birth had signaled the coming freedom God would bring from the yoke of Assyria. As Jewish interpreters have long pointed out, Hezekiah nicely fits this expectation.[24] In the shadow of this looming storm, Hezekiah became king and instituted major religious reforms,[25] removing idolatry and turning the people to Yahweh. The author of kings gave him high marks: “He trusted in Yahweh, the God of Israel. After him there was no one like him among all the kings of Judah nor among those who were before him” (2 Kgs 18:5).[26] Then, during Hezekiah's reign, Sennacherib sent a large army against Judea and laid siege to Jerusalem. Hezekiah appropriately responded to the threatening Assyrian army by tearing his clothes, covering himself with sackcloth, and entering the temple to pray (2 Kings 19:1). He sent word to Isaiah, requesting prayer for the dire situation. Ultimately God brought miraculous deliverance, killing 185,000 Assyrians, which precipitated a retreat. There had not been such an acute military deliverance since the destruction of Pharaoh's army in the sea. Indeed, Hezekiah's birth did signal God's coming deliverance. In opposition to Hezekiah as the referent for Isa 9:6, Christian interpreters have pointed out that Hezekiah did not fulfill this prophecy en toto. Specifically, Hezekiah did not usher in “an endless peace” with justice and righteousness “from this time onward and forevermore” (Isa. 9:7). But, as John Roberts points out, the problem only persists if we ignore prophetic hyperbole. Here's what he says: If Hezekiah was the new king idealized in this oracle, how could Isaiah claim he would reign forever? How could Isaiah so ignore Israel's long historical experience as to expect no new source of oppression would ever arise? The language, as is typical of royal ideology, is hyperbolic, and perhaps neither Isaiah nor his original audience would have pushed it to its limits, beyond its conventional frames of reference, but the language itself invites such exploitation. If one accepts God's providential direction of history, it is hard to complain about the exegetical development this exploitation produced.[27] Evangelical scholar Ben Witherington III likewise sees a reference to both Hezekiah and a future deliverer. He writes, “[T]he use of the deliberately hyperbolic language that the prophet knew would not be fulfilled in Hezekiah left open the door quite deliberately to look for an eschatological fulfillment later.”[28] Thus, even if Isaiah's prophecy had an original referent, it left the door open for a true and better Hezekiah, who would not just defeat Assyria, but all evil, and not just for a generation, but forever. For this reason, it makes sense to take a “both-and” approach to Isa 9:6. Who Called His Name? Before going on to consider the actual name given to the child, we must consider the subject of the word וַיִּקְרָא (vayikra), “and he called.” Jewish interpreters have and continue to take אֵל גִבּוֹר (el gibbor), “Mighty God,” as the subject of this verb. Here are a few examples of this rendering: Targum Jonathan (2nd century) And his name has been called from before the One Who Causes Wonderful Counsel, God the Warrior, the Eternally Existing One—the Messiah who will increase peace upon us in his days.[29] Shlomo Yitzchaki (11th century) The Holy One, blessed be He, Who gives wondrous counsel, is a mighty God and an everlasting Father, called Hezekiah's name, “the prince of peace,” since peace and truth will be in his days.[30] Jacob ben Isaac Ashkenazi (16th century) “For a child is born to us.” A son will be born and this is Hezekiah. Though Ahaz is an evildoer, his son Hezekiah will be a righteous king. He will be strong in his service of the Holy One. He will study Torah and the Holy One will call him, “eternal father, peaceful ruler.” In his days there will be peace and truth.[31] The Stone Edition of the Tanach (20th century) The Wondrous Adviser, Mighty God, Eternal Father, called his name Sar-shalom [Prince of Peace][32] Although sometimes Christian commentators blithely accuse Jewish scholars of avoiding the implications of calling the child “Mighty God” and “Eternal Father,” the grammar does allow multiple options here. The main question is whether Isaiah specified the subject of the verb וַיִקְרָ (vayikra) or not. If he has, then the subject must be אֵל גִבּוֹר (el gibbor). If he has not, then the subject must be indefinite (i.e. “he” or “one”). What's more, the Masoretic punctuation of the Hebrew suggests the translation, “and the Wonderful Adviser, the Mighty God called his name, ‘Everlasting Father, Prince of Peace'”[33] However, Keil and Delitzsch point out problems with this view on both grammatical and contextual grounds. They write: [I]t is impossible to conceive for what precise reason such a periphrastic description of God should be employed in connection with the naming of this child, as is not only altogether different from Isaiah's usual custom, but altogether unparalleled in itself, especially without the definite article. The names of God should at least have been defined thus, הַיּוֹעֵץ פֵּלֶא הַגִּבּוֹר, so as to distinguish them from the two names of the child.”[34] Thus, though the Masoretic markings favor the Jewish translation, the grammar doesn't favor taking “Wonderful Counselor, Mighty God” as the subject. It's certainly not impossible, but it is a strained reading without parallels in Isaiah and without justification in the immediate context. Let's consider another possibility. His Name Has Been Called Instead of taking אֵל גִּבּוֹר (el gibbor) as the subject, we can posit an indefinite subject for וַיִקְרָ (vayikra): “one has called.” Examples of this outside of Isaiah 9:6 include Gen 11:9; 25:26; Exod 15:23; and 2 Sam 2:16. The phenomenon appears in Gesenius (§144d) and Joüon and Muraoka (§155e), both of which include our text as examples. However, the translation “one has called his name” is awkward in English due to our lack of a generic pronoun like on in French or man in German. Accordingly, most translations employ the passive construction: “his name has been called,” omitting the subject.[35] This is apparently also how those who produced the Septuagint (LXX) took the Hebrew text, employing a passive rather than an active verb.[36] In conclusion, the translation “his name has been called” works best in English. Mighty Hero Now we broach the question of how to render אֵל גִּבּוֹר el gibbor. As I've already noted, a few translations prefer “mighty hero.” But this reading is problematic since it takes the two words in reverse order. Although in English we typically put an adjective before the noun it modifies, in Hebrew the noun comes first and then any adjectives that act upon it. Taking the phrase as אֵל גִּבּוֹר (gibbor el) makes “mighty” the noun and “God” the adjective. Now since the inner meaning of אֵל (el) is “strong” or “mighty,” and גִּבּוֹר gibbor means “warrior” or “hero,” we can see how translators end up with “mighty warrior” or “divine hero.” Robert Alter offers the following explanation: The most challenging epithet in this sequence is ‘el gibor [sic], which appears to say “warrior-god.” The prophet would be violating all biblical usage if he called the Davidic king “God,” and that term is best construed here as some sort of intensifier. In fact, the two words could conceivably be a scribal reversal of gibor ‘el, in which case the second word would clearly function as a suffix of intensification as it occasionally does elsewhere in the Bible.[37] Please note that Alter's motive for reversing the two words is that the text, as it stands, would violate all biblical usage by calling the Davidic king “God.” But Alter is incorrect. We have another biblical usage calling the Davidic king “God” in Psalm 45:6. We must allow the text to determine interpretation. Changing translation for the sake of theology is allowing the tail to wag the dog. Another reason to doubt “divine warrior” as a translation is that “Wherever ʾēl gibbôr occurs elsewhere in the Bible there is no doubt that the term refers to God (10:21; cf. also Deut. 10:17; Jer. 32:18),” notes John Oswalt.[38] Keil and Delitzsch likewise see Isa 10:21 as the rock upon which these translations suffer shipwreck.[39] “A remnant will return,” says Isa 10:21, “the remnant of Jacob, to the mighty God.” The previous verse makes it clear that “mighty God” refers to none other than “Yahweh, the holy one of Israel.” Without counter examples elsewhere in the Bible, we lack the basis to defy the traditional ordering of “God” as the noun and “mighty” or “warrior” as the adjective.[40] Mighty God-Man Did Isaiah foresee a human child who would also be the mighty God? Did he suddenly get “a glimpse of the fact that in the fullness of the Godhead there is a plurality of Persons,” as Edward Young thought?[41] Although apologists seeking to prove the deity of Christ routinely push for this reading, other evangelical scholars have expressed doubts about such a bold interpretation.[42] Even Keil and Delitzsch, after zealously batting away Jewish alternatives, admit Isaiah's language would not have suggested an incarnate deity in its original context.[43] Still, it would not be anachronistic to regard a king as a deity in the context of the ancient Near East. We find such exalted language in parallels from Egypt and Assyria in their accession oracles (proclamations given at the time a new king ascends the throne). Taking their cue from the Egyptian practices of bestowing divine throne names upon the Pharaoh's accession to the throne, G. von Rad and A. Alt envisioned a similar practice in Jerusalem. Although quite influential, Wegner has pointed out several major problems with this way of looking at our text: (1) the announcement is to the people in Isa 9:6, not the king; (2) Isa 9:6 does not use adoption language nor call the child God's son; (3) יֶלֶד (yeled), “child,” is never used in accession oracles; (4) the Egyptian parallels have five titles not four as in Isa 9:6; (5) Egyptians employ a different structure for accession oracles than Isa 9:6; and (6) we have no evidence elsewhere that Judean kings imitated the Egyptian custom of bestowing divine titles.[44] Another possibility, argued by R. A. Carlson, is to see the names as anti-Assyrian polemic.[45] Keeping in mind that Assyria was constantly threatening Judah in the lifetime of Isaiah and that the child born was to signal deliverance, it would be no surprise that Isaiah would cast the child as a deliberate counter-Assyrian hero. Still, as Oswalt points out, “[T]he Hebrews did not believe this [that their kings were gods]. They denied that the king was anything more than the representative of God.”[46] Owing to a lack of parallels within Israel and Isaiah's own penchant for strict monotheism,[47] interpreting Isa 9:6 as presenting a God-man is ad hoc at best and outright eisegesis at worst. Furthermore, as I've already noted, the grammar of the passage indicates a historical child who was already born. Thus, if Isaiah meant to teach the deity of the child, we'd have two God-men: Hezekiah and Jesus. Far from a courtly scene of coronation, Wegner makes the case that our text is really a birth announcement in form. Birth announcements have (1) a declaration of the birth, (2) an announcement of the child's name, (3) an explanation of what the name means, and (4) a further prophecy about the child's future.[48] These elements are all present in Isa 9:6, making it a much better candidate for a birth announcement than an accession or coronation oracle. As a result, we should not expect divine titles given to the king like when the Pharaohs or Assyrian kings ascended the throne; instead, we ought to look for names that somehow relate to the child's career. We will delve more into this when we broach the topic of theophoric names. Mighty God's Agent Another possibility is to retain the traditional translation of “mighty God” and see the child as God's agent who bears the title. In fact, the Bible calls Moses[49] and the judges[50] of Israel אֱלֹהִים (elohim), “god(s),” due to their role in representing God. Likewise, as I've already mentioned, the court poet called the Davidic King “god” in Ps 45:6. Additionally, the word אֵל (el), “god,” refers to representatives of Yahweh whether divine (Ps 82:1, 6) or human (John 10.34ff).[51] Thus, Isa 9:6 could be another case in which a deputized human acting as God's agent is referred to as God. The NET nicely explains: [H]aving read the NT, we might in retrospect interpret this title as indicating the coming king's deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God's representative on earth. …When the king's enemies oppose him on the battlefield, they are, as it were, fighting against God himself.[52] Raymond Brown admits that this “may have been looked on simply as a royal title.”[53] Likewise Williamson sees this possibility as “perfectly acceptable,” though he prefers the theophoric approach.[54] Even the incarnation-affirming Keil and Delitzsch recognize that calling the child אֵל גִּבּוֹר (el gibbor) is “nothing further…than this, that the Messiah would be the image of God as no other man ever had been (cf., El, Ps. 82:1), and that He would have God dwelling within Him (cf., Jer. 33:16).”[55] Edward L. Curtis similarly points out that had Isaiah meant to teach that the child would be an incarnation of Yahweh, he would have “further unfolded and made central this thought” throughout his book.[56] He likewise sees Isa 9:6 not as teaching “the incarnation of a deity” but as a case “not foreign to Hebrew usage to apply divine names to men of exalted position,” citing Exod 21:6 and Ps 82:6 as parallels.[57] Notwithstanding the lexical and scholarly support for this view, not to mention my own previous position[58] on Isa 9:6, I'm no longer convinced that this is the best explanation. It's certainly possible to call people “Gods” because they are his agents, but it is also rare. We'll come to my current view shortly, but for now, let's approach the second controversial title. Eternal Father The word אֲבִיעַד (aviad), “Eternal Father,” is another recognizable appellative for Yahweh. As I mentioned in the introduction, translators have occasionally watered down the phrase, unwilling to accept that a human could receive such a title. But humans who pioneer an activity or invent something new are fathers.[59] Walking in someone's footsteps is metaphorically recognizing him as one's father.[60] Caring for others like a father is yet another way to think about it.[61] Perhaps the child is a father in one of these figurative senses. If we follow Jerome and translate אֲבִיעַד (aviad) as Pater futuri saeculi, “Father of the future age,” we can reconfigure the title, “Eternal Father,” from eternal without beginning to eternal with a beginning but without an end. However, notes Williamson, “There is no parallel to calling the king ‘Father,' rather the king is more usually designated as God's son.”[62] Although we find Yahweh referred to as “Father” twice in Isaiah (Isa 63:16; 64:7), and several more times throughout the Old Testament,[63] the Messiah is not so called. Even in the New Testament we don't see the title applied to Jesus. Although not impossible to be taken as Jesus's fatherly role to play in the age to come, the most natural way to take אֲבִיעַד (aviad) is as a reference to Yahweh. In conclusion, both “mighty God” and “eternal Father” most naturally refer to Yahweh and not the child. If this is so, why is the child named with such divine designations? A Theophoric Name Finally, we are ready to consider the solution to our translation and interpretation woes. Israelites were fond of naming their kids with theophoric names (names that “carry God”). William Holladay explains: Israelite personal names were in general of two sorts. Some of them were descriptive names… But most Israelite personal names were theophoric; that is, they involve a name or title or designation of God, with a verb or adjective or noun which expresses a theological affirmation. Thus “Hezekiah” is a name which means “Yah (= Yahweh) is my strength,” and “Isaiah” is a name which means “Yah (= Yahweh) has brought salvation.” It is obvious that Isaiah is not called “Yahweh”; he bears a name which says something about Yahweh.[64] As Holladay demonstrates, when translating a theophoric name, it is customary to supplement the literal phrase with the verb, “to be.” Hezekiah = “Yah (is) my strength”; Isaiah = “Yah (is) salvation.” Similarly, Elijah means “My God (is) Yah” and Eliab, “My God (is the) Father.” Theophoric names are not about the child; they are about the God of the parents. When we imagine Elijah's mother calling him for dinner, she's literally saying “My God (is) Yah(weh), it's time for dinner.” The child's name served to remind her who her God was. Similarly, these other names spoke of God's strength, salvation, and fatherhood. To interpret the named child of Isa 9:6 correctly, we must look at the previously named children in Isa 7 and 8. In chapter 7 the boy is called “Immanuel,” meaning “God (is) with us” (Isa 7:14). This was a historical child who signaled prophecy. Isaiah said, “For before the boy knows to reject evil and choose good, the land whose two kings you dread will be abandoned” (Isa 7:16). In Isa 8:1 we encounter “Maher-Shalal-Hash-Baz,” or “The spoil speeds, the prey hastens.”[65] This child has a two-sentence name with an attached prophecy: “For before the boy calls, ‘my father' or ‘my mother,' the strength of Damascus and the plunder of Samaria will be carried off before the king of Assyria” (Isa 8:4). Both children's sign names did not describe them nor what they would do, but what God would do for his people. Immanuel is a statement of faith. The name means God has not abandoned his people; they can confidently say, “God is with us” (Isa 8:10). Maher-Shalal-Hash-Baz does not mean that the child would become a warrior to sack Damascus and seize her spoils, but that God would bring about the despoiling of Judah's enemy. When we encounter a third sign-named child in as many chapters, we are on solid contextual grounds to see this new, longer name in the same light. Isaiah prophecies that this child has the government upon his shoulder, sits on the throne of David, and will establish a lasting period of justice and righteousness (Isa 9:5, 7). This child bears the name “Pele-Yoets-El-Gibbor-Aviad-Sar-Shalom.” The name describes his parents' God, the mighty God, the eternal Father. Although this perspective has not yet won the day, it is well attested in a surprising breadth of resources. Already in 1867, Samuel David Luzzatto put forward this position.[66] The Jewish Publication Society concurred in their 2014 study Bible: Semitic names often consist of sentences that describe God … These names do not describe that person who holds them but the god whom the parents worship. Similarly, the name given to the child in this v. does not describe that child or attribute divinity to him, but describes God's actions.[67] The New Oxford Annotated Bible (NRSV) footnote on Isa. 9:6 says, “As in many Israelite personal names, the deity, not the person named, is being described.”[68] Additional scholars advocating the view also include Holladay (1978), Wegner (1992), Goldingay (1999, 2015), and Williamson (2018). Even so, Keil and Delitzsch eschew “such a sesquipedalian name,” calling it “unskillful,” and arguing that it would be impractical “to be uttered in one breath.”[69] But this is to take the idea too literally. No one is going to actually call the child by this name. John Goldingay helpfully explains: So he has that complicated name, “An-extraordinary-counselor-is-the-warrior-God, the-everlasting-Father-is-an-officer-for-well-being.” Like earlier names in Isaiah (God-is-with-us, Remains-Will-Return, Plunder-hurries-loot-rushes), the name is a sentence. None of these names are the person's everyday name—as when the New Testament says that Jesus will be called Immanuel, “God [is] with us,” without meaning this expression is Jesus' name. Rather, the person somehow stands for whatever the “name” says. God gives him a sign of the truth of the expression attached to him. The names don't mean that the person is God with us, or is the remains, or is the plunder, and likewise this new name doesn't mean the child is what the name says. Rather he is a sign and guarantee of it. It's as if he goes around bearing a billboard with that message and with the reminder that God commissioned the billboard.[70] Still, there's the question of identifying Yahweh as שַׂר־שָׁלוֹם (sar shalom). Since most of our translations render the phrase “Prince of Peace,” and the common meaning of a prince is someone inferior to the king, we turn away from labeling God with this title. Although HALOT mentions “representative of the king, official” for the first definition their second is “person of note, commander.”[71] The BDB glosses “chieftain, chief, ruler, official, captain, prince” as their first entry.[72] Wegner adds: “The book of Isaiah also appears to use the word sar in the general sense of “ruler.””[73] Still, we must ask, is it reasonable to think of Yahweh as a שַׂר (sar)? We find the phrase שַׂר־הַצָּבָא (sar-hatsava), “prince of hosts,” in Daniel 8:11 and שַׂר־שָׂרִים (sar-sarim), “prince of princes,” in verse 25, where both refer to God.[74]  The UBS Translators' Handbook recommends “God, the chief of the heavenly army” for verse 11 and “the greatest of all kings” for verse 25.[75] The handbook discourages using “prince,” since “the English word ‘prince' does not mean the ruler himself but rather the son of the ruler, while the Hebrew term always designates a ruler, not at all implying son of a ruler.”[76] I suggest applying this same logic to Isa 9:6. Rather than translating שַׂר־שָׁלוֹם (sar shalom) as “Prince of Peace,” we can render it, “Ruler of Peace” or “Ruler who brings peace.” Translating the Name Sentences Now that I've laid out the case for the theophoric approach, let's consider translation possibilities. Wegner writes, “the whole name should be divided into two parallel units each containing one theophoric element.”[77] This makes sense considering the structure of Maher-shalal-hash-baz, which translates two parallel name sentences: “The spoil speeds, the prey hastens.” Here are a few options for translating the name. Jewish Publication Society (1917) Wonderful in counsel is God the Mighty, the Everlasting Father, the Ruler of peace[78] William Holladay (1978) Planner of wonders; God the war hero (is) Father forever; prince of well-being[79] New Jewish Publication Society (1985) The Mighty God is planning grace; The Eternal Father, a peaceable ruler[80] John Goldingay (1999) One who plans a wonder is the warrior God; the father for ever is a commander who brings peace[81] John Goldingay (2015) An-extraordinary-counselor-is-the-warrior-God, the-everlasting-Fathers-is-an-official-for-well-being[82] Hugh Williamson (2018) A Wonderful Planner is the Mighty God, An Eternal Father is the Prince of Peace[83] My Translation (2024) The warrior God is a miraculous strategist; the eternal Father is the ruler who brings peace[84] I prefer to translate אֵל גִּבּוֹר (el gibbor) as “warrior God” rather than “mighty God” because the context is martial, and  גִּבּוֹר(gibbor) often refers to those fighting in war.[85] “Mighty God” is ambiguous, and easily decontextualized from the setting of Isa 9:6. After all, Isa 9:4-5 tells a great victory “as on the day of Midian”—a victory so complete that they burn “all the boots of the tramping warriors” in the fire. The word פֶּלֶא (pele), though often translated “wonderful,” is actually the word for “miracle,” and יוֹעֵץ (yoets) is a participle meaning “adviser” or “planner.” Since the context is war, this “miracle of an adviser” or “miraculous planner” refers to military plans—what we call strategy, hence, “miraculous strategist.” Amazingly, the tactic God employed in the time of Hezekiah was to send out an angel during the night who “struck down one hundred eighty-five thousand in the camp of the Assyrians” (Isa 37:36). This was evidently the warrior God's miraculous plan to remove the threat of Assyria from Jerusalem's doorstep. Prophecies about the coming day of God when he sends Jesus Christ—the true and better Hezekiah—likewise foretell of an even greater victory over the nations.[86] In fact, just two chapters later we find a messianic prophecy of one who will “strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked” (Isa 11:4). The next phrase, “The eternal Father,” needs little comment since God's eternality and fatherhood are both noncontroversial and multiply attested. Literally translated, שַׂר־שָׁלוֹם (sar-shalom) is “Ruler of peace,” but I take the word pair as a genitive of product.[87] Williamson unpacks this meaning as “the one who is able to initiate and maintain Peace.”[88] That his actions in the time of Hezekiah brought peace is a matter of history. After a huge portion of the Assyrian army died, King Sennacherib went back to Nineveh, where his sons murdered him (Isa 37:37-38). For decades, Judah continued to live in her homeland. Thus, this child's birth signaled the beginning of the end for Assyria. In fact, the empire itself eventually imploded, a fate that, at Hezekiah's birth, must have seemed utterly unthinkable. Of course, the ultimate peace God will bring through his Messiah will far outshine what Hezekiah achieved.[89] Conclusion We began by considering the phraseוַיִּקְרָא שְׁמוֹ  (vayikra sh'mo). We noted that the tense is perfect, which justifies a past-tense interpretation of the child who had already been born by the time of the birth announcement. I presented the case for Hezekiah as the initial referent of Isa 9:6 based on the fact that Hezekiah’s life overlapped with Isaiah’s, that he sat on the throne of David (v7), and that his reign saw the miraculous deliverance from Assyria's army. Furthermore, I noted that identifying the child of Isa 9:6 as Hezekiah does not preclude a true and better one to come. Although Isa 9:6 does not show up in the New Testament, I agree with the majority of Christians who recognize this text as a messianic prophecy, especially when combined with verse 7. Next we puzzled over the subject for phraseוַיִּקְרָא שְׁמוֹ  (vayikra sh'mo.) Two options are that the phrase פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר (pele yoets el gibbor) functions as the subject or else the subject is indefinite. Although the Jewish interpreters overwhelmingly favor the former, the lack of definite articles and parallel constructions in Isaiah make me think the latter is more likely. Still, the Jewish approach to translation is a legitimate possibility. I explained how a passive voice makes sense in English since it hides the subject, and settled on “his name has been called,” as the best translation. Then we looked at the phrase אֵל גִּבּוֹר (el gibbor) and considered the option of switching the order of the words and taking the first as the modifier of the second as in “mighty hero” or “divine warrior.” We explored the possibility that Isaiah was ascribing deity to the newborn child. We looked at the idea of Isaiah calling the boy “Mighty God” because he represented God. In the end we concluded that these all are less likely than taking God as the referent, especially in light of the identical phrase in Isa 10:21 where it unambiguously refers to Yahweh. Moving on to אֲבִיעַד (aviad), we considered the possibility that “father” could refer to someone who started something significant and “eternal” could merely designate a coming age. Once again, though these are both possible readings, they are strained and ad hoc, lacking any indication in the text to signal a non-straightforward reading. So, as with “Mighty God,” I also take “Eternal Father” as simple references to God and not the child. Finally, we explored the notion of theophoric names. Leaning on two mainstream Bible translations and five scholars, from Luzzatto to Williamson, we saw that this lesser-known approach is quite attractive. Not only does it take the grammar at face value, it also explains how a human being could be named “Mighty God” and “Eternal Father.” The name describes God and not the child who bears it. Lastly, drawing on the work of the Jewish Publication Society, Goldingay, and Williamson, I proposed the translation: “The warrior God is a miraculous strategist; the eternal Father is the ruler who brings peace.” This rendering preserves the martial context of Isa 9:6 and glosses each word according to its most common definition. I added in the verb “is” twice as is customary when translating theophoric names. The result is a translation that recognizes God as the focus and not the child. This fits best in the immediate context, assuming Hezekiah is the original referent. After all, his greatest moment was not charging out ahead of a column of soldiers, but his entering the house of Yahweh and praying for salvation. God took care of everything else. Likewise, the ultimate Son of David will have God's spirit influencing him: a spirit of wisdom, understanding, counsel, might, knowledge, and fear of God (Isa 11:2). The eternal Father will so direct his anointed that he will “not judge by what his eyes see or decide by what his ears hear” (Isa 11:3). In his days God will bring about a shalom so deep that even the animals will become peaceful (Isa 11:6-8). An advantage of this reading of Isa 9:6 is that it is compatible with the full range of christological positions Christians hold. Secondly, this approach nicely fits with the original meaning in Isaiah’s day, and it works for the prophecy’s ultimate referent in Christ Jesus. Additionally, it is the interpretation with the least amount of special pleading. Finally, it puts everything into the correct order, allowing exegesis to drive theology rather than the other way around. Bibliography Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament. Altamonte Springs: OakTree Software, 2012. The Holy Scriptures According to the Masoretic Text: A New Translation. Philadelphia, PA: The Jewish Publication Society, 1917. The Jewish Study Bible. Edited by Adele Berlin and Marc Zvi Brettler. Second ed. New York: Oxford University Press, 2014. Net Bible, Full Notes Edition. Edited by W. Hall Harris III James Davis, and Michael H. Burer. 2nd ed. Nashville: Thomas Nelson, 2019. The New Oxford Annotated Bible. Edited by Carol A. Newsom Marc Z. Brettler, Pheme Perkins. Third ed. New York: Oxford University Press, 2001. The Stone Edition of the Tanach. Edited by Nosson Scherman and Meir Zlotowitz. Brooklyn, NY: Artscroll, 1996. Tanakh, the Holy Scriptures: The New Jps Translation According to the Traditional Hebrew Text. 4th, Reprint. Philadelphia, PA: The Jewish Publication Society, 1985. Translation of Targum Onkelos and Jonathan. Translated by Eidon Clem. Altamonte Springs, FL: OakTree Software, 2015. Alter, Rober. The Hebrew Bible: Prophets, Nevi’im. Vol. 2. 3 vols. New York: W. W. Norton & Co., 2019. Ashkenazi, Jacob ben Isaac. Tze’enah Ure’enah: A Critical Translation into English. Translated by Morris M. Faierstein. Berlin: De Gruyter, 2017. https://www.sefaria.org/Tze’enah_Ure’enah%2C_Haftarot%2C_Yitro.31?lang=bi&with=About&lang2=en. Baumgartner, Ludwig Koehler and Walter. The Hebrew and Aramaic Lexicon of the Old Testament. Edited by M. E. J. Richardson. Leiden: Brill, 2000. Brown, Raymond E. Jesus: God and Man, edited by 3. New York: Macmillan, 1967. Carlson, R. A. “The Anti-Assyrian Character of the Oracle in Is. Ix, 1-6.” Vetus Testamentum, no. 24 (1974): 130-5. Curtis, Edward L. “The Prophecy Concerning the Child of the Four Names: Isaiah Ix., 6, 7.” The Old and New Testament Student 11, no. 6 (1890): 336-41. Delitzsch, C. F. Keil and F. Commentary on the Old Testament. Peabody, MA: Hendrickson, 1996. Finnegan, Sean. “Jesus Is God: Exploring the Notion of Representational Deity.” Paper presented at the One God Seminar, Seattle, WA, 2008, https://restitutio.org/2016/01/11/explanations-to-verses-commonly-used-to-teach-that-jesus-is-god/. Francis Brown, S. R. Driver, and Charles A. Briggs. The Brown-Driver-Briggs Hebrew and English Lexicon Peabody, MA: Hendrickson, 1996. Gesenius, Wilhelm. Gesenius’ Hebrew Grammar. Edited by E. Kautzsch and A. E. Cowley. 2nd ed. Oxford: Clarendon Press, 1910. Goldingay, John. “The Compound Name in Isaiah 9:5(6).” The Catholic Biblical Quarterly 61, no. 2 (1999): 239-44. Goldingay, John. Isaiah for Everyone. Louisville, KY: Westminster John Knox Press, 2015. Holladay, William L. Isaiah: Scroll of Prophetic Heritage. Grand Rapids, MI: Eerdmans, 1978. III, Ben Witherington. Isaiah Old and New. Minneapolis, MN: Fortress Press, 2017. https://www.jstor.org/stable/j.ctt1ggjhbz.7. Luzzatto, Samuel David. Shi’ur Komah. Padua, IT: Antonio Bianchi, 1867. O’Connor, Bruce K. Waltke and Michael P. An Introduction to Biblical Hebrew Syntax. Winona Lake, IN: Esenbrauns, 1990. Ogden, Graham S., and Jan Sterk. A Handbook on Isaiah. Ubs Translator's Handbooks. New York: United Bible Societies, 2011. Oswalt, John. The Book of Isaiah, Chapters 1-39. Nicot. Grand Rapids, MI: Eerdmans, 1986. Péter-Contesse, René and John Ellington. A Handbook on Daniel. Ubs Translator’s Handbooks. New York, NY: United Bible Societies, 1993. Roberts, J. J. M. First Isaiah. Vol. 23A. Hermeneia, edited by Peter Machinist. Minneapolis, MN: Fortress Press, 2001. Thayer, Joseph Henry. A Greek-English Lexicon of the New Testament. Peabody, MA: Hendrickson, 1996. Walter Bauer, Frederick W. Danker, William F. Arndt, F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000. Wegner, Paul D. “A Re-Examination of Isaiah Ix 1-6.” Vetus Testamentum 42, no. 1 (1992): 103-12. Williamson, H. G. M. A Critical and Exegetical Commentary on Isaiah 1-27. Vol. 2. International Critical Commentary, edited by G. I. Davies and C. M. Tuckett. New York: Bloomsbury, 2018. Yitzchaki, Shlomo. Complete Tanach with Rashi. Translated by A. J. Rosenberg. Chicago, IL: Davka Corp, 1998. https://www.sefaria.org/Rashi_on_Isaiah.9.5.2?lang=bi&with=About&lang2=en. Young, Edward J. The Book of Isaiah: Chapters 1-18. Vol. 1. Grand Rapids, MI: Eerdmans, 1965. End Notes [1] Throughout I'll refer to Isaiah 9:6 based on the versification used in English translations. Hebrew Bibles shift the count by one, so the same verse is Isaiah 9:5. [2] Paul D. Wegner, “A Re-Examination of Isaiah Ix 1-6,” Vetus Testamentum 42, no. 1 (1992): 103. [3] BHS is the Biblia Hebraica Stuttgartensia, the standard Hebrew text based on the Leningrad Codex, a medieval Masoretic text. [4] In Hebrew the perfect tense roughly maps onto English past tense and the imperfect tense to future tense. [5] See NRSVUE, ESV, NASB20, NIV, NET, LSB, NLT, NKJ, ASV, KJV. [6] See translations by Robert Alter, James Moffat, and Duncan Heaster.  Also see Westminster Commentary, Cambridge Bible Commentary, New Century Bible Commentary, and The Daily Study Bible. [7] See New English Bible. [8] See Ibn Ezra. [9] See An American Testament. [10] “Held” means “hero” in German. In the Luther Bible (1545), he translated the phrase as “und er heißt Wunderbar, Rat, Kraft, Held, Ewig -Vater, Friedefürst,” separating power (Kraft = El) and hero (Held = Gibbor) whereas in the 1912 revision we read, “er heißt Wunderbar, Rat, Held, Ewig-Vater Friedefürst,” which reduced el gibbor to “Held” (hero). [11] See fn 4 above. [12] See New American Bible Revised Edition and An American Testament. [13] See New English Bible and James Moffatt's translation. [14] See Ibn Ezra. [15] See Duncan Heaster's New European Version. [16] See Word Biblical Commentary. [17] See Jewish Publication Society translation of 1917, the Koren Jerusalem Bible, and the Complete Jewish Bible. [18] In the Dead Sea Scrolls, 1QIsaa 8.24 reads “וקרא,” the vav-conversed form of “קרא,” translated “he will call,” an active future tense. This reading is implausible considering the unambiguous past tense of the two initial clauses that began verse 6: “a child has been born…a son has been given.” [19] “Here the Hebrew begins to use imperfect verb forms with the conjunction often rendered “and.” These verbs continue the tense of the perfect verb forms used in the previous lines. They refer to a state or situation that now exists, so they may be rendered with the present tense in English. Some translations continue to use a perfect tense here (so NJB, NJPSV, FRCL), which is better.” Graham S. Ogden, and Jan Sterk, A Handbook on Isaiah, Ubs Translator's Handbooks (New York: United Bible Societies, 2011). [20] H. G. M. Williamson, A Critical and Exegetical Commentary on Isaiah 1-27, vol. 2, International Critical Commentary, ed. G. I. Davies and C. M. Tuckett (New York: Bloomsbury, 2018), 371. [21] Wilhelm Gesenius, Gesenius’ Hebrew Grammar, ed. E. Kautzsch and A. E. Cowley, 2nd ed. (Oxford: Clarendon Press, 1910), §106n. [22] Bruce K. Waltke and Michael P. O’Connor, An Introduction to Biblical Hebrew Syntax (Winona Lake, IN: Esenbrauns, 1990), §30.5.1e. [23] John Goldingay takes a “both-and” position, recognizing that Isaiah was speaking by faith of what God would do in the future, but also seeing the birth of the son to the king as having already happened by the time of the prophecy. John Goldingay, Isaiah for Everyone (Louisville, KY: Westminster John Knox Press, 2015), 42. [24] Jewish authors include Rashi, A. E. Kimchi, Abravanel, Malbim, and Luzzatto. [25] See 2 Kings 18:3-7. [26] Unless otherwise noted, all translations are my own. [27] J. J. M. Roberts, First Isaiah, vol. 23A, Hermeneia, ed. Peter Machinist (Minneapolis, MN: Fortress Press, 2001), 153. [28] Ben Witherington III, Isaiah Old and New (Minneapolis, MN: Fortress Press, 2017), 95-6, 99-100. https://www.jstor.org/stable/j.ctt1ggjhbz.7. [29] Translation of Targum Onkelos and Jonathan, trans. Eidon Clem (Altamonte Springs, FL: OakTree Software, 2015). [30] Shlomo Yitzchaki, Complete Tanach with Rashi, trans. A. J. Rosenberg (Chicago, IL: Davka Corp, 1998). https://www.sefaria.org/Rashi_on_Isaiah.9.5.2?lang=bi&with=About&lang2=en. [31] Jacob ben Isaac Ashkenazi, Tze’enah Ure’enah: A Critical Translation into English, trans. Morris M. Faierstein (Berlin: De Gruyter, 2017). https://www.sefaria.org/Tze’enah_Ure’enah%2C_Haftarot%2C_Yitro.31?lang=bi&with=About&lang2=en. [32] Square brackets in original. The Stone Edition of the Tanach, ed. Nosson Scherman and Meir Zlotowitz (Brooklyn, NY: Artscroll, 1996). [33] Net Bible, Full Notes Edition, ed. W. Hall Harris III James Davis, and Michael H. Burer, 2nd ed. (Nashville: Thomas Nelson, 2019), 1266. [34] C. F. Keil and F. Delitzsch, Commentary on the Old Testament (Peabody, MA: Hendrickson, 1996), 249-50. [35] As mentioned above, the Hebrew is not actually passive. [36] The LXX reads “καὶ καλεῖται τὸ ὄνομα αὐτοῦ” (kai kaleitai to onoma autou), which means “and his name is called.” [37] Rober Alter, The Hebrew Bible: Prophets, Nevi’im, vol. 2, 3 vols. (New York: W. W. Norton & Co., 2019), 651. [38] John Oswalt, The Book of Isaiah, Chapters 1-39, Nicot (Grand Rapids, MI: Eerdmans, 1986), 247. [39] Delitzsch, 252. [40] The אֵלֵי גִבּוֹרִים (eley gibborim) of Ezek 32.21 although morphologically suggestive of a plural form of el gibbor, is not a suitable parallel to Isa 9:6 since אֵלֵי (eley) is the plural of אַיִל (ayil), meaning “chief” not אֵל (el). Thus, the translation “mighty chiefs” or “warrior rulers” takes eley as the noun and gibborim as the adjective and does not actually reverse them. [41] Edward J. Young, The Book of Isaiah: Chapters 1-18, vol. 1 (Grand Rapids, MI: Eerdmans, 1965), 338. [42] Translator's note A on Isa 9:6 in the NET states, “[I]t is unlikely that Isaiah or his audience would have understood the title in such a bold way.” Net Bible, Full Notes Edition, 1267. [43] “The Messiah is the corporeal presence of this mighty God; for He is with Him, He is in Him, and in Him He is with Israel. The expression did not preclude the fact that the Messiah would be God and man in one person; but it did not penetrate to this depth, so far as the Old Testament consciousness was concerned.” Delitzsch, 253. [44] See Wegner 104-5. [45] See R. A. Carlson, “The Anti-Assyrian Character of the Oracle in Is. Ix, 1-6,” Vetus Testamentum, no. 24 (1974). [46] Oswalt, 246. [47] Isa 43:10-11; 44:6, 8; 45:5-6, 18, 21-22; 46:9. Deut 17:14-20 lays out the expectations for an Israelite king, many of which limit his power and restrict his exaltation, making deification untenable. [48] Wegner 108. [49] See Exod 4:16; 7:1. The word “God” can apply to “any person characterized by greatness or power: mighty one, great one, judge,” s.v. “אֱלֹהִים” in Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament.. The BDAG concurs, adding that a God is “that which is nontranscendent but considered worthy of special reverence or respect… of humans θεοί (as אֱלֹהִים) J[ohn] 10:34f (Ps 81:6; humans are called θ. in the OT also Ex 7:1; 22:27,” s.v. “θεός” in A Greek-English Lexicon of the New Testament and Other Early Christian Literature. [50] See Exod 21.6; 22:8-9. The BDB includes the definition, “rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power,” s.v. “אֱלֹהִים” in The Brown-Driver-Briggs Hebrew and English Lexicon [51] Thayer points this out in his lexicon: “Hebraistically, equivalent to God’s representative or vicegerent, of magistrates and judges, John 10:34f after Ps. 81:6 (Ps. 82:6)” s.v. “θέος” in A Greek-English Lexicon of the New Testament. [52] Net Bible, Full Notes Edition, 1267. [53] Raymond E. Brown, Jesus: God and Man, ed. 3 (New York: Macmillan, 1967), 25. [54] Williamson, 397. [55] Delitzsch, 253. See also fn 40 above. [56] Edward L. Curtis, “The Prophecy Concerning the Child of the Four Names: Isaiah Ix., 6, 7,” The Old and New Testament Student 11, no. 6 (1890): 339. [57] Ibid. [58] Sean Finnegan, “Jesus Is God: Exploring the Notion of Representational Deity” (paper presented at the One God Seminar, Seattle, WA2008), https://restitutio.org/2016/01/11/explanations-to-verses-commonly-used-to-teach-that-jesus-is-god/. [59] Jabal was the father of those who live in tents and have livestock (Gen 4:20) and Jubal was the father of those who play the lyre and the pipe (Gen 4:21). [60] Jesus told his critics, “You are from your father the devil, and you choose to do your father's desires” (John 8:44). [61] Job called himself “a father to the needy” (Job 29:16) and Isaiah prophesied that Eliakim would be “a father to the inhabitants of Jerusalem” (Isa 22:21). [62] Williamson, 397. [63] For references to Yahweh as father to the people see Deut 32:6; Ps 103:13; Prov 3:12; Jer 3:4; 31.9; Mal 1.6; 2:10. For Yahweh as father to the messiah see 2 Sam 7:14; 1 Chron 7:13; 28:6; Ps 89:27. [64] William L. Holladay, Isaiah: Scroll of Prophetic Heritage (Grand Rapids, MI: Eerdmans, 1978), 108. [65] See NRSVUE fn on Isa 8:1. [66] והנה המכוון במאמר פלא יועץ וגו’ הוא כי האל הגבור שהוא אבי עד ואדון השלום, הוא יועץ וגוזר לעשות פלא לישראל בזמן ממלכת הילד הנולד היום, ואח”כ מפרש למרבה המשרה וגו’. ולפי הפירוש הזה לא לחנם האריך כאן בתארי האל, כי כוונת הנביא לרמוז כי בבוא הפלא שהאל יועץ וגוזר עתה, יוודע שהוא אל גבור ובעל היכולת ושהוא אב לעד, ולא יפר בריתו עם בניו בני ישראל, ולא ישכח את ברית אבותם. ושהוא אדון השלום ואוהב השלום, ולא יאהב העריצים אשר כל חפצם לנתוש ולנתוץ ולהאביד ולהרוס, אבל הוא משפילם עד עפר, ונותן שלום בארץ, כמו שראינו בכל הדורות. Chat GPT translation: “And behold, the intention in the phrase ‘Wonderful Counselor’ and so on is that the mighty God, who is the Eternal Father and the Prince of Peace, is the Counselor and decrees to perform a wonder for Israel at the time of the reign of the child born today. Afterwards, it is explained as ‘to increase the dominion’ and so on. According to this interpretation, it is not in vain that the prophet elaborates on the attributes of God here, for the prophet’s intention is to hint that when the wonder that God now advises and decrees comes about, it will be known that He is the Mighty God and possesses the ability and that He is the Eternal Father. He will not break His covenant with His sons, the children of Israel, nor forget the covenant of their ancestors. He is the Prince of Peace and loves peace, and He will not favor the oppressors whose every desire is to tear apart, destroy, and obliterate, but He will humble them to the dust and grant peace to the land, as we have seen throughout the generations.” Samuel David Luzzatto, Shi’ur Komah (Padua, IT: Antonio Bianchi, 1867). Accessible at Sefaria and the National Library of Israel. [67]The Jewish Study Bible, ed. Adele Berlin and Marc Zvi Brettler, Second ed. (New York: Oxford University Press, 2014), 784. [68] The New Oxford Annotated Bible, ed. Carol A. Newsom Marc Z. Brettler, Pheme Perkins, Third ed. (New York: Oxford University Press, 2001), 991. [69] Delitzsch, 249. [70] Goldingay, 42-3. [71] Ludwig Koehler and Walter Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament, ed. M. E. J. Richardson (Leiden: Brill, 2000). [72] See s.v. “שַׂר” in The Brown-Driver-Briggs Hebrew and English Lexicon [73] Wegner 112. [74] Keil and Delitzsch say the sar of Dan 8:11 refers to “the God of heaven and the King of Israel, the Prince of princes, as He is called in v. 25,” Delitzsch, 297. [75] René and John Ellington Péter-Contesse, A Handbook on Daniel, Ubs Translator’s Handbooks (New York, NY: United Bible Societies, 1993). [76] Ibid. [77] Wegner 110-1. [78] The main text transliterates “Pele-joez-el-gibbor-/Abi-ad-sar-shalom,” while the footnote translates as indicated above. The Holy Scriptures According to the Masoretic Text: A New Translation (Philadelphia, PA: The Jewish Publication Society, 1917), 575. [79] Holladay, 109. [80] Tanakh, the Holy Scriptures: The New Jps Translation According to the Traditional Hebrew Text (4th: repr., Philadelphia, PA: The Jewish Publication Society, 1985), 634. [81] John Goldingay, “The Compound Name in Isaiah 9:5(6),” The Catholic Biblical Quarterly 61, no. 2 (1999): 243. [82] Goldingay, Isaiah for Everyone, 40. [83] Williamson, 355. [84] An alternative is “The warrior God is planning a miracle; the eternal Father is the ruler of peace.” [85] For גִּבּוֹר in a military context, see 1 Sam 17:51; 2 Sam 20.7; 2 Kgs 24:16; Isa 21.17; Jer 48:41; Eze 39:20; and Joel 2:7; 3:9. [86] See 2 Thess 2:8 and Rev 19:11-21 (cp. Dan 7:13-14). [87] See Gesenius § 128q, which describes a genitive of “statements of the purpose for which something is intended.” [88] Williamson, 401. [89] Isaiah tells of a time when God will “judge between nations,” resulting in the conversion of the weapons of war into the tools of agriculture and a lasting era when “nation shall not lift up sword against nation; neither shall they learn war any more” (Isa 2:4).

Let's explore the historical development and cultural significance of blood magic. Blood has been used in magical rituals across civilizations, from Mesopotamian and Egyptian rites to Greco-Roman traditions, carrying powerful symbolism tied to life, death, and transformation. We explore the dual nature of blood as a source of vitality and renewal while also representing violence, sacrifice, and mortality. Drawing on key scholarly sources such as the works of Victor Turner, René Girard, and Walter Burkert, this episode examines blood's profound role in ancient and modern magical traditions, including Thelema, Satanic rituals, and chaos magic. Topics covered: - Defining blood magic and its ritual uses - Blood symbolism in Mesopotamian, Egyptian, and Greco-Roman traditions - Blood's duality in ancient and modern magical contexts - Medieval witchcraft, blood pacts, and the witch trials - Contemporary practices and ethical considerations CONNECT & SUPPORT

Stephanie and Liz Bell Young invite you to join them for another deep, heart-to-heart conversation about Liz's book, "Let There Be Havens." Truly, it's more about Liz' heart and how we too can open up our homes in simple ways to welcome everyone in the name of Christ. Liz shared her childhood memory of her mom getting a blade of grass back for her, which became a beautiful symbol of self-sacrificial love and care. They also chatted about the importance of starting small, creating little havens for others, and how it's all about making people feel loved and cherished. They discussed how readers can engage with the book as a sort of companion in their daily lives, using it bit by bit and making it a part of their routine. It's all about fostering comfort and gentleness in everyday life, which is so important, right? And then they delved into some deep stuff about self-worth and grace. Liz shared her personal experience of burnout and the struggle of embracing brokenness, and Stephanie totally got where she was coming from. They talked about how finding grace in Christ and from the faith community is such a game-changer. The way Liz illustrated her habit of always taking the worst eggs for herself was just so relatable. It became this symbol of self-acceptance and vulnerability, which I found really powerful. To wrap it up, they ended with a lovely prayer and some seriously inspiring words. The whole conversation was a beautiful reminder of the transformative power of love, the journey of embracing brokenness, and the profound resonance of Liz Bell Young's message in her book. It's definitely a must-listen! ABOUT “LET THERE BE HAVENS”  Discover the gentle lifestyle and deep satisfaction of practicing hospitality with what you have. We all need people, places, and experiences that bring us home, feed our hope, rock us to sleep, then wish us well in the morning when we go back into the world and find others who need what we were just given. We long for these warm welcomes—and the ability to offer them to others without pretension or stress. In this exquisite tapestry of stories, beautiful photography, and both practical and creative resources, writer and designer Liz Bell Young gives us a new vision for hospitality—one where we can both create space and give space at the same time. In Let There Be Havens, she shows us how anyone and any space can be part of this gentle and hospitable way of life. Threading her life experiences in Italy, California, and Ohio—including camping events in fields and hosting friends in a van parked in the driveway—Young reveals the secrets of cultivating havens right where we are. She'll inspire you through stories to open the heart; easy-to-follow guides for creating haven-like spaces; creative how to's for everyday generosity and contentment; and beautiful recipes and simple menu ideas. Page by page, this powerful manifesto will give what you need to build meaningful moments, draw people in, and offer more beauty to the world—piece by piece, life by life.  In Let There Be Havens, Liz Bell Young  shares stories that will inspire readers to show love to their neighbors; offers encouragement for those who want to live a creative and generous life; and discusses how to replace fear and anxiety with calmness and kindness. What is a haven? A door held open. A lamp turned on. A place prepared. This is haven: gentle hospitality. When one person reaches for another, makes an offering, and believes we all hold such worth. No matter what we have in our pockets or where we've been up until now, we take care of each other―whether we're strangers on a sidewalk or families around a table. Each day, we create trails of beauty and connection. One open door opens the next. And then it happens: our streets fill with lamplight, our lives lift with spirit, and our homes become circles of gold. Let there be havens. CONNECT WITH LIZ BELL YOUNG https://www.lizbellyoung.com/ Liz Bell Young is a writer, experience designer and collaborator in the Midwest. Her work appears in Magnolia Journal on the shelves, Artifact Uprising and Darling on the sites, Procter & Gamble in the studios, and Woman Camp in the woods. A grad of The School of the Art Institute of Chicago + University of Cincinnati, LBY takes a multidisciplinary approach to her work and home. Favorite pairings: words on index cards, words next to rolling film, words covering real paper inside real books. She also adores rocks, oyster shells, the smell of hay and gasoline, old Austrian boots, coffee in small cups. But above all: her life with Ryan and their children. We invite you to check out the first episode of each of our series, and decide which one you will want to start with. Go to gospelspice.com for more, and go especially to gospelspice.com/podcast to enjoy our guests! Interested in our blog? Click here: gospelspice.com/blog Identity in the battle | Ephesians https://www.podcastics.com/episode/74762/link/ Centering on Christ | The Tabernacle experience https://www.podcastics.com/episode/94182/link/ Shades of Red | Against human oppression https://www.podcastics.com/episode/115017/link/ God's glory, our delight  https://www.podcastics.com/episode/126051/link/   Support us on Gospel Spice, PayPal and Venmo!

Das heutige Gespräch führe ich mit Dr. Manfred Glauninger. Er ist Soziolinguist und forscht am Austrian Centre for Digital Humanities and Cultural Heritage der Österreichischen Akademie der Wissenschaften und lehrt am Institut für Germanistik der Universität Wien. Dieses Gespräch war für mich ganz besonders interessant und auch unterhaltsam, weil wir eine ganze Reihe von Dingen miteinander verbunden haben, die schon in früheren Episoden erwähnt wurden. Was ist Wissenssoziologie, warum muss Wissenschaft auch als soziales Phänomen verstanden werden? Ist es gefährlich oder notwendig, Wissenschaft zu entmystifizieren und auch hart zu kritisieren? Wirkt Wissenschaft in manchen Bereichen unserer Gesellschaft gar als Ersatzreligion? Was sind die Auswirkungen davon? Was lernen wir aus den schweren Krisen der letzten 20 Jahren und dem regelmäßigen Versagen von Institutionen über die Rolle der Wissenschaft? Wie läuft die Produktion von Wissen ab? Welche »magischen« Mechanismen gibt es hier, oder verhält es sich letztlich ähnlich wie die Produktion zahlreicher anderer Güter? Was hat es mit Fehlern und Inkompetenz auf sich? Gibt es unterschiedliche Arten von Fehlern? Gibt es eine frühe »Prägung« des Nachwuchses in der Wissenschaft, gepaart mit starken Hierarchien und Gerontokratie? Welche Rolle spielt Wettbewerb gegenüber Kooperation in der Wissenschaft? Richten wir die Wissenschaft zu sehr nach marktwirtschaftlichen Prinzipien aus, oder besser gesagt: spielt die Wissenschaft Marktwirtschaft, weil weder die Akteure dafür die Kompetenz haben, noch das Modell passt? In einigen anderen Folgen wurde das Thema Stagnation schon angesprochen, auch hier stellen wir die Frage: Verdoppelt sich das Wissen oder eher Rauschen regelmäßig? Eine in diesem Zusammenhang für die Gesellschaft sehr relevante Frage ist, welchen Beitrag die immer größere Zahl an wissenschaftlich ausgebildeten Menschen tatsächlich für unsere Gesellschaft leisten? Welche Rolle spielt eben diese wissenschaftliche Ausbildung dabei? Bringt die universitäre Ausbildung tatsächlich signifikante Gewinne für unsere Gesellschaft oder dominiert Signalisierung über Substanz? Der US-amerikanische Ökonom, dessen Name mir in der Episode nicht eingefallen war, ist Bryan Kaplan, der selbst an der George Mason Eliteuniversität forscht und unterrichtet. »My best guess says signaling accounts for 80% of education's return”«, Bryan Kaplan Die Idee der Signalisierung und sollte mit der schon genannten der Frage nach der Qualität der Bildung in unseren Institutionen verknüpft werden, besonders hinsichtlich der nur verbleibenden  20% : »Teachers' plea that “we're mediocre at teaching what we measure, but great at teaching what we don't measure” is comically convenient.«, Bryan Kaplan Auch zwischen den Studienrichtungen gibt es Unterschiede. Gilt die Geisteswissenschaft immer häufiger als Notnagel für diejenigen, die schwierigere Studien nicht schaffen? In einer früheren Episode hat bereits Prof. Michael Sommer ähnliche Aussagen getätigt. “The excentric university professor is a species that is going to be extinct fast. […] The bad currency is driving out the good and in effect where the people who are nimble in the art of writing for grants are displacing the idiosyncratic thinkers who are generally much less nimble at that sort of activity.”, Peter Thiel Peter Thiel bietet sogar ein Stipendium für diejenigen an, die »Dinge bauen wollen, anstatt im Klassenzimmer zu sitzen.« Damit stellt sich eine noch grundlegendere Frage: Stellen viele Fächer so etwas wie eine institutionelle Autopoiesis dar, ist es also Wissenschaft als selbstreferenzielle Legitimation ihrer eigenen Institutionen, weil sie keinen direkt erkennbaren Nutzen haben? Aber die Frage kann auch umgedreht werden: Was richtet Institutionalisierung mit Wissenschaft an? Als »Berufsdenker« sollte auch die Selbstreflexion hoch im Kurs stehen, warum hört man dann so wenig davon in der Öffentlichkeit, im Besonderen nach großen Krisen? Wie kann das Zusammenspiel zwischen Politik und Wissenschaft beschrieben werden? Kann Wissenschaft tatsächlich nur in Demokratien das volle Potenzial ausspielen? »Macht ist ein wichtiger Punkt in der Wissenschaft.« Was können wir hier aus der Vergangenheit lernen, etwa der Wissenschaft während der Nazi-Diktatur in Deutschland und Österreich? »Lawyers and doctors, all credentialed with university degrees, were substantially overrepresented within the NSDAP, as were university students (then a far narrower section of society than today)«, Niall Ferguson Benötigen wir überhaupt so viele Akademiker in unserer Gesellschaft? Der deutsche Philosoph Julian Nida-Rümelin spricht vom Akademisierungswahn. Der damalige britische Premierminister Rishi Sunak warnt, dass zu vielen Universitätsstudenten ein falscher Traum verkauft werde. Auch Thomas Sowell kritisiert die eindimensionale Betrachtung des Wissensbegriffs: »Someone who is considered to be a “knowledgeable” person usually has a special kind of knowledge—perhaps academic or other kinds of knowledge not widely found in the population at large. Someone who has even more knowledge of more mundane things—plumbing, carpentry, or automobile transmissions, for example—is less likely to be called “knowledgeable” by those intellectuals for whom what they don't know isn't knowledge. Although the special kind of knowledge associated with intellectuals is usually valued more, and those who have such knowledge are usually accorded more prestige, it is by no means certain that the kind of knowledge mastered by intellectuals is necessarily more consequential in its effects in the real world.«, Thomas Sowell Absolventen von Universitäten müssen aber auch als Denkkollektiv gesehen werden. Ist dies aber ein Kollektiv, wo Diversität nur auf der Verpackung steht?  Wer ist überhaupt Innovator in unseren modernen Gesellschaften?  »But just as most engineers are not inventors, and most scientists are not researchers, so most science is not research. […] The university was keeping up with a changing technological world rather than creating it.«, David Edgerton Was hat es also mit Kreativität im Wissenschaftsbetrieb, im Kollektiv zu tun?  Hat zumindest eine kleine Minderheit noch die Chance, sich einen Freiraum zu schaffen, den die Institution (noch) nicht erkannt und durch Prozesse und Regeln ausradiert hat. Zuletzt kehren wir zur Frage zurück, wie Krise und Expertise zusammenwirken. Was sind die zwei wichtigsten Aussagen, die Sie von jedem Experten hören sollten, aber selten hören? Dr. Glauninger wird es am Ende der Episode enthüllen. “Evidence based policy has become policy based evidence.”, Mervyn King Referenzen Andere Episoden Episode 101: Live im MQ, Macht und Ohnmacht in der Wissensgesellschaft. Ein Gespräch mit John G. Haas. Episode 96: Ist der heutigen Welt nur mehr mit Komödie beizukommen? Ein Gespräch mit Vince Ebert Episode 93: Covid. Die unerklärliche Stille nach dem Sturm. Ein Gespräch mit Jan David Zimmermann Episode 92: Wissen und Expertise Teil 2 Episode 80: Wissen, Expertise und Prognose, eine Reflexion Teil 1 Episode 91: Die Heidi-Klum-Universität, ein Gespräch mit Prof. Ehrmann und Prof. Sommer Episode 85: Naturalismus — was weiß Wissenschaft? Episode 84: (Epistemische) Krisen? Ein Gespräch mit Jan David Zimmermann Episode 83: Robert Merton — Was ist Wissenschaft? Episode 72: Scheitern an komplexen Problemen? Wissenschaft, Sprache und Gesellschaft — Ein Gespräch mit Jan David Zimmermann Episode 71: Stagnation oder Fortschritt — eine Reflexion an der Geschichte eines Lebens Episode 44: Was ist Fortschritt? Ein Gespräch mit Philipp Blom Episode 41: Intellektuelle Bescheidenheit: Was wir von Bertrand Russel und der Eugenik lernen können Episode 39: Follow the Science? Episode 38: Eliten, ein Gespräch mit Prof. Michael Hartmann Episode 28: Jochen Hörisch: Für eine (denk)anstössige Universität! Episode 18: Gespräch mit Andreas Windisch: Physik, Fortschritt oder Stagnation Dr. Manfred Glauninger  Dr. Manfred Glauninger an der Akademie der Wissenschaften, Publikationen Fachliche Referenzen John P. A. Ioannidis, Why Most Published Findings Are False (2005) Sabine Kleinert, Richard Horton, How should medical science change? Lancet Comment (2014) Ludwig Fleck, Genesis and development of a scientific fact. ed. T.J. Trenn and R.K. Merton, foreword by Thomas Kuhn. Chicago : University of Chicago Press, 1979. This is the first English translation of his 1935 book titled Entstehung und Entwicklung einer wissenschaftlichen Tatsache. Einführung in die Lehre vom Denkstil und Denkkollectiv. Basel: Schwabe und Co Bryan Kaplan, The Case against Education, Princeton University Press (2018) Conversation between Peter Thiel und David Graeber, Where did the Future go? (2020) Peter Thiel Fellowship Niall Ferguson, The Treason of the Intellectuals, The Free Press (2023) Niall Ferguson, The Treason of the Intellectuals, Uncommon Knowledge with Peter Robinson (2024) Julien Benda, La trahison des clercs (1927) Julian Nida Rümelin, Der Akademisierungswahn, Vortrag Körber-Stiftung (2014) Thomas Sowell, intellectuals and Society, Basic Books (2010) Rishi Sunak, Too Many University Students are Sold a False Dream, Telegraph (2023) David Edgerton, The Shock Of The Old: Technology and Global History since 1900, Profile Books (2019) Mervyn King, John Kay, Radical Uncertainty, Bridge Street Press (2021) Karl Popper, Die offene Gesellschaft und ihre Feinde

Stephanie here! I am inviting you today to join me and Liz Bell Young, to share a deep, heartfelt conversation about creating havens in a world that often feels a bit upside down. It's like a warm hug for your soul. It is deeply Christ-centered, and it will fill you in places you didn't even know you needed filled. Liz Bell Young's "Let There Be Havens" isn't just a book; it's a whole vibe about creating comfort and care for others. She talks about beaming love and light into spaces - it's pretty powerful stuff. Liz's story about beaming into a hospital room? Pure magic. Here's the thing – creating spaces of comfort and care isn't just about making others feel good. Liz and I really dug into the whole idea that, when you nurture others, you also end up nurturing yourself. It's like a love-filled loop, where everyone gets to feel cherished. Liz and I also chatted about starting small and how those little acts of kindness can make a huge difference. Think about it – something as simple as making someone a cup of tea or sending a kind note can brighten their whole day. Liz's childhood memory of her mom going back to get a blade of grass left on a tree stump? It's a beautiful reminder that embracing imperfections is where real love happens. And when Liz shared her experience with burnout and realizing the need for self-care, it hit home for me. Maybe it will for you, too. We also touched on finding healing and support in community. Liz's small group of women? They're her soul squad, sticking together through thick and thin. Her take on grace within the body of Christ? It's like a big warm hug, reminding us that we're all in this together. My chat with Liz Bell Young is a beautiful reminder of the power of creating love-filled spaces and finding comfort in community. "Let There Be Havens" isn't just a book; it's an invitation to spread love, nurture ourselves, and build real connections in a world that often feels fragmented. It's like a great big hug in the form of a conversation, and who doesn't need more of that? I will take many moments from this conversation to ponder in the days to come. I invite you to join me. My list will start with the following… but I will add more! 1. Small Acts of Kindness Matter: Liz emphasized the power of creating small, welcoming scenes to care for others and make a meaningful impact. Let's start small and plant seeds of kindness in our daily lives. 2. Embracing Imperfections: Liz's story of the imperfect eggs beautifully illustrates the journey of self-worth and healing. Embracing our brokenness and imperfections is key to overcoming burnout and finding inner peace. 3. Community and Grace: The value of community and grace shone through our conversation. We discussed the healing potential of the body of Christ and the need to show grace to ourselves and others. Together, let's build nurturing communities and cultivate a culture of acceptance and support. ABOUT “LET THERE BE HAVENS”  Discover the gentle lifestyle and deep satisfaction of practicing hospitality with what you have. We all need people, places, and experiences that bring us home, feed our hope, rock us to sleep, then wish us well in the morning when we go back into the world and find others who need what we were just given. We long for these warm welcomes—and the ability to offer them to others without pretension or stress. In this exquisite tapestry of stories, beautiful photography, and both practical and creative resources, writer and designer Liz Bell Young gives us a new vision for hospitality—one where we can both create space and give space at the same time. In Let There Be Havens, she shows us how anyone and any space can be part of this gentle and hospitable way of life. Threading her life experiences in Italy, California, and Ohio—including camping events in fields and hosting friends in a van parked in the driveway—Young reveals the secrets of cultivating havens right where we are. She'll inspire you through stories to open the heart; easy-to-follow guides for creating haven-like spaces; creative how to's for everyday generosity and contentment; and beautiful recipes and simple menu ideas. Page by page, this powerful manifesto will give what you need to build meaningful moments, draw people in, and offer more beauty to the world—piece by piece, life by life.  In Let There Be Havens, Liz Bell Young  shares stories that will inspire readers to show love to their neighbors; offers encouragement for those who want to live a creative and generous life; and discusses how to replace fear and anxiety with calmness and kindness. What is a haven? A door held open. A lamp turned on. A place prepared. This is haven: gentle hospitality. When one person reaches for another, makes an offering, and believes we all hold such worth. No matter what we have in our pockets or where we've been up until now, we take care of each other―whether we're strangers on a sidewalk or families around a table. Each day, we create trails of beauty and connection. One open door opens the next. And then it happens: our streets fill with lamplight, our lives lift with spirit, and our homes become circles of gold. Let there be havens. CONNECT WITH LIZ BELL YOUNG https://www.lizbellyoung.com/ Liz Bell Young is a writer, experience designer and collaborator in the Midwest. Her work appears in Magnolia Journal on the shelves, Artifact Uprising and Darling on the sites, Procter & Gamble in the studios, and Woman Camp in the woods. A grad of The School of the Art Institute of Chicago + University of Cincinnati, LBY takes a multidisciplinary approach to her work and home. Favorite pairings: words on index cards, words next to rolling film, words covering real paper inside real books. She also adores rocks, oyster shells, the smell of hay and gasoline, old Austrian boots, coffee in small cups. But above all: her life with Ryan and their children. We invite you to check out the first episode of each of our series, and decide which one you will want to start with. Go to gospelspice.com for more, and go especially to gospelspice.com/podcast to enjoy our guests! Interested in our blog? Click here: gospelspice.com/blog Identity in the battle | Ephesians https://www.podcastics.com/episode/74762/link/ Centering on Christ | The Tabernacle experience https://www.podcastics.com/episode/94182/link/ Shades of Red | Against human oppression https://www.podcastics.com/episode/115017/link/ God's glory, our delight  https://www.podcastics.com/episode/126051/link/   Support us on Gospel Spice, PayPal and Venmo!

Leslie Manookian, Founder and President of Health Freedom Defense Fund, discusses the legal criteria and formalized policies of the medical vaccination system in the U.S. Leslie earned her MBA from Chicago University, worked in Wall Street and international finance, and is a speaker, author, and documentary film maker. For more from "Voices for Medical Freedom", you can find us on Spotify, Apples, and Rumble. Or, visit our website at voicesformedicalfreedom.com 

Professor Raghuram G Rajan discusses his home country's economic prospects as Prime Minister Narendra Modi secures reelection for a third term. He joins Bloomberg's Tom Keene and Damian Sassower.See omnystudio.com/listener for privacy information.

Ein Thema, das in schlechten SV Trainings total fehlt und in super schlechten jedes Mal stattfindet. Klingt spannend genug, dass Tobi eine Stunde lang drüber redet und dir alles erklärt, was auf Arbeitsebene dazugehört: Was ist Schmerz, wieso ist Schmerz und was machen wir jetzt damit im Selbstschutz? Literatur: Grant, J. A., Courtemanche, J., Duerden, E. G., Duncan, G. H., & Rainville, P. (2010). Cortical thickness and pain sensitivity in zen meditators. Emotion, 10(1), 43-53. https://doi.org/10.1037/a0018334 Gross, J. J. (2002). Emotion regulation: Affective, cognitive, and social consequences. Psychophysiology, 39(3), 281-291. https://doi.org/10.1017/S0048577201393198 Hamilton, N. A., Zautra, A. J., & Reich, J. W. (2007). Self-regulation and positive affect in chronic pain populations. Cognitive Therapy and Research, 31(4), 457-470. https://doi.org/10.1007/s10608-006-9006-8 Jacobson, E. (1938). Progressive Relaxation. Chicago: University of Chicago Press. Kalso, E., Edwards, J. E., Moore, R. A., & McQuay, H. J. (2004). Opioids in chronic non-cancer pain: Systematic review of efficacy and safety. Pain, 112(3), 372-380. https://doi.org/10.1016/j.pain.2004.09.019 Seppälä, E. M., Nitschke, J. B., Tudorascu, D. L., Hayes, A., Goldstein, M. R., Nguyen, D. T., Perlman, D., & Davidson, R. J. (2014). Breathing-based meditation decreases posttraumatic stress disorder symptoms in U.S. military veterans: A randomized controlled longitudinal study. Journal of Traumatic Stress, 27(4), 397-405. https://doi.org/10.1002/jts.21936 Tracey, I., & Mantyh, P. W. (2007). The cerebral signature for pain perception and its modulation. Neuron, 55(3), 377-391. https://doi.org/10.1016/j.neuron.2007.07.012 Villemure, C., & Bushnell, M. C. (2002). Cognitive modulation of pain: How do attention and emotion influence pain processing? Pain, 95(3), 195-199. https://doi.org/10.1016/S0304-3959(02)00007-6 Zeidan, F., Grant, J. A., Brown, C. A., McHaffie, J. G., & Coghill, R. C. (2012). Mindfulness meditation-related pain relief: Evidence for unique brain mechanisms in the regulation of pain. Neuroscience Letters, 520(2), 165-173. https://doi.org/10.1016/j.neulet.2012.03.082 Einspieler: Musik im Intro: Home Base Groove von Kevin MacLeod unterliegt der Creative-Commons-Lizenz "Namensnennung 4.0". https://creativecommons.org/licenses/by/4.0/ Quelle: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1100563  Künstler: ⁠http://incompetech.com/⁠ Musik im Outro: Eyes Gone Wrong von Kevin MacLeod unterliegt der Creative-Commons-Lizenz "Namensnennung 4.0". https://creativecommons.org/licenses/by/4.0/ Quelle: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1100362 Künstler: http://incompetech.com/

The fight over the Maghreb (North Africa) was a never-ending battle between the Hapsburgs, the Spanish and the Ottomans vying for control, until Piri Reis paved the way in his Kitab-i Bahriye as Ottoman success and mastery over Tunis. This episode explores the different dimensions of the formation of Tunis as a legitimate Ottoman polity. Join us as we explore the historical consequence of the Tunis' conquest, and Piri Reis' unique depiction of this crucial Ottoman territory. Researchers and Hosts: Rachel Varley, Luchi Casale, Solace Yee, Hunter Magher, Fiona Sawyer, Nasma Kawar Image: Tunisian coastline with the ports of Bizerte and Tunis as far as Kelibia,The Book of Navigation, The Walters Art Museum, ms W658. f. 279b. Music Credit Vlada Balas, “The Road to Mecca.” Volodymyr Piddubnyk, “Middle Eastern Arabic Background Cinematic Music.” Mood Mode, “Funk That Feelings Instrumental.” References: Brummett, Palmira. “Ottoman Expansion in Europe, ca. 1453–1606.” In The Cambridge History of Turkey, edited by Suraiya N. Faroqhi and Kate Fleet, 44–73. Cambridge History of Turkey. Cambridge: Cambridge University Press, 2012. Dávid, Géza. “Ottoman Armies and Warfare, 1453–1603.” In The Cambridge History of Turkey, edited by Suraiya N. Faroqhi and Kate Fleet, 276–319. Cambridge History of Turkey. Cambridge: Cambridge University Press, 2012. Elliott, J. H. "Iberian Empires." In The Oxford Handbook of Early Modern European History, 1350-1750: Volume II: Cultures and Power, edited by Hamish Scott. 2015 Faroqhi, Suraiya N. “Ottoman Population.” In The Cambridge History of Turkey, edited by Suraiya N. Faroqhi and Kate Fleet, 356–404. Cambridge History of Turkey. Cambridge: Cambridge University Press, 2012. Fleet, Kate. “Ottoman Expansion in the Mediterranean.” In The Cambridge History of Turkey, edited by Suraiya N. Faroqhi and Kate Fleet, 141–72. Cambridge History of Turkey. Cambridge: Cambridge University Press, 2012. Fleet, Kate. “The Ottomans, 1451–1603: A Political History Introduction.” In The Cambridge History of Turkey, edited by Suraiya N. Faroqhi and Kate Fleet, 19–43. Cambridge History of Turkey. Cambridge: Cambridge University Press, 2012. Reis, Pirî, and Tülây Duran. Kitab-I Bahriye Pirî Reis. Edited by Ertugrul Zekâi Okte. Translated by Vahit Çabuk. 3 vols. Istanbul: Istanbul Research Center, 1988. Soucek, Svat. "Islamic Charting in the Mediterranean." In History of Cartography, Volume 2, Book 1, edited by J. B. Harley and David Woodward. Chicago: University of Chicago Press, 1987. Soucek, Svat. "Tunisia in the Kitab-i Bahriye by Piri Reis." Archivum Ottomanicum 5 (1973): 129-296.

Au moment où j'écris, je tourne et je monte la vidéo que vous êtes en train de voir, j'ai 44 ans. 44 ans. L'âge parfait pour entrer, ou être, en plein dans ce qu'on appelle la crise de la quarantaine. Adhérez à cette chaîne pour obtenir des avantages : https://www.youtube.com/channel/UCN4TCCaX-gqBNkrUqXdgGRA/join Pour soutenir la chaîne, au choix: 1. Cliquez sur le bouton « Adhérer » sous la vidéo. 2. Patreon: https://www.patreon.com/hndl 00:00 Et moi et moi et moi... 03:26 Les origines d'une idée 06:33 Les âges de la vie 09:17 Les délices du sentiment 18:20 Standardisation de la vie 29:37 La vie commence à 40 ans... 38:12 Et après... la crise ? 39:52 Jeune pour toujours   Musique issue du site : epidemicsound.com Images provenant de https://www.storyblocks.com Abonnez-vous à la chaine: https://www.youtube.com/c/LHistoirenousledira Les vidéos sont utilisées à des fins éducatives selon l'article 107 du Copyright Act de 1976 sur le Fair-Use. Sources et pour aller plus loin: M. Jackson, Broken Dreams, An Intimate History of the Midlife Crisis, London, Reaktion Books, 2021. M. Jackson, « Life Begins at 40: the demographic and cultural roots of the midlife crisis », Notes and Record, 74, 2020, p. 345–364 M. Jackson, « Life begins at 40: the biological and cultural roots of the midlife crisis » The Royal Society, 15 mai 2019. https://www.youtube.com/watch?v=eSWwIQzKsbY E. Jaques, « Death and the middle crisis (1965) » dans Work, creativity, and social justice, London, Heinemann, 1970, p. 38-63. E. Jaques, « Death and Midlife Crisis », dans International Journal of Psychoanalysis, 1963, 46, 502-514 ; traduction française par Didier Anzieu, in Crise, rupture et dépassement, Paris, Dunod, 1979, pp. 277-305. Granville Stanley Hall, Senescence: The Last Half of Life, D. Appleton and Company, 1922. P. Druckerman, « How the Midlife Crisis Came to Be », The Atlantic, May 29, 2018. https://www.theatlantic.com/family/archive/2018/05/the-invention-of-the-midlife-crisis/561203/ P. Druckerman, There Are No Grown-ups: A Midlife Coming-of-Age Story, Penguin Press, 2018. S. Schmidt, Midlife Crisis: The Feminist Origins of a Chauvinist Cliché, Chicago: University of Chicago Press, 2020. A. M. Downham Moore, The French Invention of Menopause dans Medicalisation of Women's Ageing, Oxford, Oxford University Press, 2023. P. H. Rohmann, « The Gauguin Syndrome » Antioch Review, 13, 1953, p. 341-350. «Elliott Jaques, 86, Scientist Who Coined 'Midlife Crisis' », New York Times, 17 march 2003, https://www.nytimes.com/2003/03/17/us/elliott-jaques-86-scientist-who-coined-midlife-crisis.html M. Anderson, « The emergence of the modern life cycle in Britain », Social History, 10, 1985, p. 69-87. H. P. Chudacoff, How old are you? Age consciousness in American culture, Princeton University Press, Princeton, 1989. S. Sontag, « The Double Standard og Aging », Saturday Review, September 23, 1972. G. Minois, L'Âge d'or. Histoire de la poursuite du bonheur, Paris, Fayard, 2009. E. Bibeau, « Le droit à l'ordinaire », La Presse, 16 octobre 2022. https://www.lapresse.ca/contexte/2022-10-16/carte-blanche-a-emilie-bibeau/le-droit-a-l-ordinaire.php W. Bradford Wilcox, « The Evolution of Divorce », National Affairs, Fall, 2009. https://www.nationalaffairs.com/publications/detail/the-evolution-of-divorce J. Truslow Adams, The Epic of America, Little, Brown, and Company, Boston, 1931. E. Bergler, The revolt of the middle-aged man, Bernard Hanison, London, 1958. D. J. Levinson, The Seasons of a Man's Life, New York, Penguin, 1986. Barbara Fried, The Middle-age Crisis, New York, Harper Row, 1967. S. Brandes, Forty: The Age and the Symbol, Knoxville, University of Tennesse Press, 1985. G. Sheehy, Passages: Predictable crisis of adult life, Ballantine Books, New York, 2004 (1974). « Âge de la vie » Wikipédia, https://fr.m.wikipedia.org/wiki/Âges_de_la_vie « Life expectancy in the USA, 1900-98 men and women ». https://u.demog.berkeley.edu/~andrew/1918/figure2.html M. Zimmerman, « Trouble de la personnalité schizoïde », Le Manuel Merck, Septembre 2022. https://www.merckmanuals.com/fr-ca/professional/troubles-psychiatriques/%EF%BB%BFtroubles-de-la-personnalité/trouble-de-la-personnalité-schizoïde#:~:text=Le%20trouble%20de%20la%20personnalité,émotions%20dans%20les%20relations%20interpersonnelles. B. et K. McKay, « The Seasons of a Man's Life: An Introduction », Get Action, Septembre 7, 2021. https://www.artofmanliness.com/character/advice/the-seasons-of-a-mans-life-an-introduction/ Life begins at 40: the biological and cultural roots of the midlife crisis https://royalsociety.org/science-events-and-lectures/2019/05/life-begins-at-40/ Archives video familiales. Autres références disponibles sur demande. #histoire #documentaire #crisedelaquarantaine #midlifecrisis

Leslie Manookian, Founder and President of Health Freedom Defense Fund, discusses the lawsuit she filled against President Biden to secure and keep our freedoms. Leslie earned her MBA from Chicago University, worked in Wall Street and international finance, and is a speaker, author, and documentary film maker. Brilliant!

March 14, 2024 Marie Lynn Miranda – Chancellor, University of Illinois Chicago – In conversation with Michael Fassnacht City Club event description: Marie Lynn MirandaMarie Lynn Miranda, a leader in geospatial health informatics, took office as the 10th chancellor of the University of Illinois Chicago in July 2023. She also is a faculty member in […]

In this second episode of season two, Scott is joined by Jill Walker Rettberg, co-director of the Center for Digital Narrative to talk about her book on Machine Vision and how algorithms are changing the way we see the world.  Sign up for ⁠⁠the CDN newsletter⁠⁠ here. References Rettberg, Jill Walker. 2024. Machine Vision: How Algorithms Are Changing the Way We See the World. Cambridge, UK: Polity Press.  Vertov, Dziga, director. 1929. Man with a Movie Camera. All-Ukrainian Photo Cinema Administration. 68 minutes. https://en.wikipedia.org/wiki/File:Man_With_A_Movie_Camera_(Dziga_Vertov,_1929).webm   Hayles, N. Katherine. 1999. How We Became Posthuman: Virtual Bodies in Cybernetics, Literature and Informatics. Chicago: University of Chicago Press.  Ring LLC. 2017. Neighbors by Ring. Android & iOS. Shusterman, Neal. 2018. Thunderhead. Simon & Schuster. Kronman, Linda. 2019. The deception of an infinite view – exploring machine vision in digital art. BCS Learning and Development Ltd. http://dx.doi.org/10.14236/ewic/POM19.11.

 IT COULD'VE BEEN JOY BEHAR   But it wasn't. One of her cohosts on what may be the dumbest TV show in American history beat her out for AM 1250 The Answer Jerk of the Week.    Many - maybe most- in the media embarrassed themselves trying to tell people not to believe what their lying eyes told them about Joe Biden's performance Thursday night and what an independent counsel told everybody about Joe's addled mind. Media expert Jeff McCall was not surprised.     Remember Fani Willis? She's the District Attorney for Fulton County, Georgia and she's trying to put Donald Trump in prison. Fani's  done a really good job of getting involved with what Charles Lipson, professor emeritus for political science at Chicago University, says qualifies as a perfect American scandal.See omnystudio.com/listener for privacy information.

Leslie Manookian, Founder and President of Health Freedom Defense Fund, discusses the crumbling of our medical freedoms. Leslie earned her MBA from Chicago University, worked in Wall Street and international finance, and is a speaker, author, and documentary film maker. Brilliant!

Key Insights:* Finally, at long last, over the next two generations the tide is likely to be flowing strongly toward near-universal global development...* The fear was that dehyperglobalization would rob poorer countries of their ability to develop the export comparative advantages to support the manufacturing engineering clusters they need for learning by doing, establishing a good educational system, and converging to global North standards of living...* This fear appears to have been very overblown...* Optimism about future income growth and globalization is warranted because India has more people in it than Africa: the Asia Circle from Japan to Pakistan and down to Indonesia and up to Mongolia is and always has been half the human race. And South Asia and Southeast Asia are now in gear...* As long as dealing with global warming does not absorb too many of the resources that could otherwise be devoted to income growth...* This is true even though the great wave of increasing international trade intensity and integration that began in 1945 came to an end in 2008...* Even so, since 2008 there has still been increasing global integration in the flow of ideas and the growing interdependence of value chains...* A substantial part of the post-2008 reversal of globalization was partially due to China onshoring its supply chains—the pre-2008 situation in which China's manufacturing knowledge was vastly behind its manufacturing intensity was highly unstable...* This, however, hinges sufficient state capacity—which is not just the ability to do infrastructure and reorganize your economy, but also have people's stuff not get stolen from them either by local thieves or by government functionaries...* Distributional issues are another potential key blockage—the benefits of technological change flow to the global north, or to a small predatory internal élite, or the market economy's distribution goes spontaneously awry...* But there is the question of how much distribution matters in a rich world where few are starving—matters for social power, yes, and for whatever happinesses flow from that, but does distribution matter otherwise?* Countries in the Middle East, Africa, and Latin America may be stubborn development problems for generations, however...* That beside, the basic mission of industrialization to uplift the human world out of poverty is likely to be complete by 2050 if we are lucky, by 2100 if we are not...* There is good reason to think that the next generation will be for the world better and more impressive than the last generation. And the last generation was, on a world scale, you know, better and more impressive than was the post-WWII Thirty Glorious Years in the North Atlantic...* Future guests, possibly?: Dietz Vollrath, Arvind Subramanian, Charlie Stross...References:* Fourastié, Jean. 1979. Les Trente Glorieuses, ou la révolution invisible de 1946 à 1975. Paris: Fayard. .* Subramanian, Arvind, Martin Kessler, & Emanuele Properzi. 2023. "Trade Hyperglobalization is Dead. Long Live...?" Peterson Institute for International Economics Working Paper, No. 23-11. .* Stross, Charles. 2005. Accelerando. New York: Ace Books. * Vollrath, Dietrich. 2020. Fully Grown: Why a Stagnant Economy Is a Sign of Success. Chicago: University of Chicago Press. .+, of course:* Vinge, Vernor. 1992. A Fire Upon the Deep. New York: TOR. . Get full access to Brad DeLong's Grasping Reality at braddelong.substack.com/subscribe

Karnak, Abydos, foreign wars, and prince Ramesses. In this interview, Prof. Peter Brand joins us once again to explore the life, reign, and legacy of Sety I. We also explore the rise of prince Ramesses (later King Ramesses II), who becomes increasingly prominent in the later years of his father's rule. Links and more info: Peter Brand at Memphis University. National Geographic documentary "Egypt: Quest for Eternity," on YouTube. Peter Brand articles and books on Academia.edu. Peter Brand, The Monuments of Sety I (2000), free pdf version at Academia. Peter Brand, Ramesses II: Egypt's Ultimate Pharaoh (2023) available now via Lockwood Press. Free preview at Academia. Peter Brand (with Rosa Ferleg and William Murnane), The Great Hypostyle Hall in the Temple of Amun at Karnak, volumes II and III (2018) free pdf versions via Chicago University. Volume I (by Harold Hays and William Murnane) also available via Chicago University. Learn more about your ad choices. Visit megaphone.fm/adchoices

In 1897, sausage sales plummeted after the wife of the so-called Sausage King suddenly went missing. Chicago police investigated the factory and a mysterious vat filled with reddish-brown slime. Did the wife run away? Was she ground into sausages? Or perhaps something worse?Sources:Duke, Thomas Samuel. Celebrated Criminal Cases of America (San Francisco: The James H Barry Company, 1910). "Ghost Supply Thrills for Chicago Flat Dwellers." The Sun, August 31, 1913. p. 14Loerzel, Robert. Alchemy of Bones: Chicago's Luetgert Murder Case of 1897 (Chicago: University of Illinois Press, 2003). (And alchemyofbones.com)“Sausage Vat Murder.” Chicagology. https://chicagology.com/notorious-chicago/sausagevatmurder/.Schechter, Harold. "The 'Sausage Vat Murder,' 1897: Notes on a Killing." The Yale Review. 18 February, 2019. https://yalereview.org/article/sausage-vat-murder-1897"The Sausage Vat Murder." Murder By Gaslight. 20 November, 2009. http://www.murderbygaslight.com/2009/11/luise-luetgert-sausage-vat-murder.htmlMusic: Credits to David Fesilyan For more information, visit www.oldbloodpodcast.com

In this episode of the Mic on Podcast, Seun Okinbaloye, the anchor, gets answers on legal and moral perspectives surrounding the protracted legal battle over President Tinubu's academic records. The podcast also delves into intensifying the curiosity about President Tinubu's response to these allegations and the potential consequences for his presidency. Guest:  Prof. Farooq Kperogi Media Scholar / Writer Kalu Kalu Lawyer / Member, Atiku Legal Team Wole Afolabi Lawyer/Member, Tinubu's Legal Team in Chicago

================================================== ==SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1================================================== == LECCIÓN DE ESCUELA SABÁTICA         III TRIMESTRE DEL 2023Narrado por: Gustavo PérezDesde: Málaga, EspañaUna cortesía de DR'Ministries y Canaan Seventh-Day Adventist Church DOMINGO 06 DE AGOSTOLA UNIDAD DEL ESPÍRITULee Efesios 4:1 al 16. ¿Cómo alienta Pablo a los creyentes a fomentar la unidad de la iglesia? Pablo comienza la segunda mitad de Efesios (capítulos 4–6) con un conmovedor llamado a la unidad, pero en dos partes principales. En primer lugar, en Efesios 4:1 al 6, les pide a los creyentes que fomenten “la unidad del Espíritu” exhibiendo virtudes que fomenten la unidad (Efe. 4:1–3); llamado que respalda con una lista poética de siete “unos” (Efe. 4:4–6). En segundo lugar, en Efesios 4:7 al 16, Pablo identifica al Jesús exaltado y victorioso como la Fuente de gracia en aquellos que encabezan la difusión del evangelio (Efe. 4:7–10), y describe cómo ellos, junto con todos los miembros de la iglesia, contribuyen a la salud, el crecimiento y la unidad del cuerpo de Cristo (Efe. 4:11–16). Al comienzo del capítulo, Pablo invita a los cristianos a que “anden como es digno de la vocación a que fueron llamados” (Efe. 4:1). Utiliza el verbo andar en el sentido figurado de comportarse, o vivir (ver Efe. 2:2, 10; 4:17; 5:2, 8, 15). Cuando Pablo alude al llamado de ellos, se refiere al llamado a la fe cristiana (Efe. 1:18; 2:4–6, 13). Pablo insta a los creyentes a practicar un comportamiento unificador que refleja el plan supremo de Dios (Efe. 4:9, 10). Aquí comienza ese énfasis con un llamado a practicar las virtudes que conducen a la unidad (Efe. 4:1-3), como la humildad, la mansedumbre y la paciencia. Veamos cada uno de estos términos.Pablo explica el término humildad en otra parte, en Efesios 4:2, y añade la idea de “considera[r] a los demás como superiores a ustedes” (Fil. 2:3). La humildad, entonces, puede entenderse no como una virtud negativa de desprecio propio (ver Col. 2:18, 23), sino como una virtud positiva de apreciar y servir a los demás. La mansedumbre (Efe. 4:2) puede explicarse como “la cualidad de no estar demasiado impresionado por un sentido de la propia importancia”, y también significa “cortesía, consideración, amabilidad” (Frederick Danker, ed., Greek English Lexicon of the New Testament and Other Early Christian Literature, edición 3a [Chicago: University of Chicago Press, 2000], página 861). Finalmente, la paciencia (comparar con tolerancia, JBS) es capaz de soportar la provocación o las pruebas. Por lo tanto, todas estas cualidades se agrupan en torno de la temática de alejarse de la arrogancia y, en cambio, centrar la atención en el valor de los demás. Humildad, mansedumbre, paciencia... Piensa en cómo estos atributos nos ayudarían a unificarnos como pueblo. ¿Cómo aprendemos a cultivar estas virtudes? 

In the mid seventeenth century, a woman in Pavia, Italy, was hounded in the night by a soft, seductive voice and a strange, small man. Hieronyma's experiences, though certainly unique, are also not unlike the experiences of those who suffer from modern-day sleep paralysis, or alien abductions. Support us on Patreon: https://patreon.com/user?u=3375417 Donate on Paypal: https://ThinkAnomalous.com/support.html Watch the video version on YouTube: https://youtu.be/nuQ7O3tJHhc Website: https://ThinkAnomalous.com Full transcript: https://ThinkAnomalous.com/hieronyma-and-the-incubus.html Facebook: https://facebook.com/ThinkAnomalous Twitter: https://twitter.com/Think_Anomalous Instagram: https://instagram.com/Think.Anomalous Think Anomalous is created by Jason Charbonneau. Illustration by Colin Campbell. Music by Josh Chamberland. Animation by Brendan Barr. Sound design by Will Mountain and Josh Chamberland. Sources: Ludovico Maria Sinistrari de Ameno. Demonality, Incubi and Succubi. Translated from the original Latin. Paris: Isidore Liseux, 1879. Available online: https://archive.org/details/demonialityorinc00sinirich/page/n11/mode/2up?ref=ol&view=theater David Gordon White. Kiss of the Yogini: "Tantric Sex" in its South Asian Contexts. Chicago: University of Chicago Press, 2003. Jeffrey Kripal and Whitley Strieber. The Super Natural. New York: Tarcher/ Penguin, 2016. Jacques Vallée. Passport to Magonia. Brisbane: Daily Grail Publishing, 2014. Interview with David Hufford: https://www.academia.edu/4041334/_From_Sleep_Paralysis_to_Spiritual_Experience_An_Interview_with_David_Hufford_Paranthropology_vol._4_no._3_2013_ This podcast uses sound effects downloaded from Windboe Sounds (https://www.youtube.com/watch?v=kpkJNlUKNWE), zapsplat.com (https://zapsplat.com), and Sound Bible, recorded by snottyboi (http://soundbible.com).

     There are four basic views concerning who saves. First is autosoterism (auto = self + soter = savior) which is a belief that entrance into heaven is entirely by good works. Autosoterists don't feel they need salvation from an outside source. Their good works are enough. Second is syntheosoterism (syn = with + theo = God + soter = savior) which is a belief that people partner with God and contribute to their initial salvation by good works, or a promise to perform them. These frontload the gospel with some human requirement in addition to faith in Jesus (i.e., turn from all their sin, keep the Sabbath, water baptism, etc.). Third is posttheosoterism (post – after + theo = God + soter = savior) which is the belief that salvation is by grace alone, through faith alone, in Christ alone, but later, after being saved, the Christians are persuaded they must perform good works to keep themselves saved (like the Christians in Galatia). Last is solatheosoterism (sola = alone + theo = God + soter = savior), which is the belief that salvation is entirely a work of God through Christ and is provided by grace alone, though faith alone, in christ alone, plus nothing more. In this view, salvation is a gift from God, freely given and freely received with no requirement of good works before, during, or after receiving salvation. These understand that good works should follow salvation (Eph 2:10), but they are never the condition of it.      The autosoterists believe that, from beginning to end, they save themselves by adhering to a moral code that will secure their entrance into heaven. In this system of thought, the Bible becomes a moral guide to one's path to heaven (perhaps among other guides). I've personally heard people say, “I'll keep the Ten Commandments and hope God lets me into heaven”, or “I'll love God and my neighbor and trust that He will let me into His kingdom when I die.” Historically, this would be similar to Pelagianism, a teaching derived from a British monk named Pelagius who lived and preached in Rome circa A.D. 400. According to Ryrie, Pelagius “believed that since God would not command anything that was not possible, and that since He has commanded men to be holy, everyone therefore can live a life that is free from sin.”[1] In this teaching, a person needs only follow God's laws to be saved from hell and accepted into heaven. From beginning to end, this is a works-salvation.      The problem with autosoterism—among several—is that those who think they can save themselves by works fail to grasp God's absolute standard of righteousness to gain entrance into heaven. The Bible reveals God is holy (Psa 99:9; Isa 6:3), which means He is perfectly righteous and completely set apart from sin (Psa 99:9; 1 Pet 1:14-16). Because God is holy, He cannot have anything to do with sin except to condemn it. The Scripture states, “Your eyes are too pure to approve evil, and You cannot look on wickedness with favor” (Hab 1:13), and “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all” (1 John 1:5). Autosoterists also fail to understand the biblical teaching about sin and total depravity, in which sin permeates every aspect of our being—intellect, body, will, and sensibilities—and that we are helpless to correct our fallen position. The biblical teaching is that all mankind is sinful and separated from God (Rom 3:10-23). We are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), sinners by choice (Isa 59:2; Jam 1:14-15), and completely helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Rom 4:4-5; Eph 2:8-9; Tit 3:5). Paul wrote, “we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28), and “a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16).      Furthermore, autosoterists are trapped in a vague system of rules-for-salvation that can never provide assurance of their salvation. No matter how much good they do, there is always that nagging question, “have I done enough?” The reason they can never have assurance of their salvation is because the Bible does not teach that salvation is by human works, either in total or in part. Those who approach God by their works are in want of any passage of Scripture that can provide them assurance they've done enough to secure their place in heaven. For if one performs a hundred good works during a lifetime, how do  they know that God doesn't require a hundred and one, or a hundred and two? They don't, because the Bible does not teach salvation by works. Autosoterists are not saved, as they trust entirely in their good works to save them.      The syntheosoterists are those who think good works are required in addition to their initial act of faith in Jesus. These teach faith in Christ, but then muddy the gospel by adding something we do, such as turning from sins, keeping the Sabbath, water baptism, promising to live a moral life, joining a church, receiving sacraments, etc. I don't believe these persons are saved, as human activity is added to the gospel message from the beginning. We observe an example of this in the early church in which “Some men came down from Judea and began teaching the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved'” (Acts 15:1). This teaching caused a huge reaction in Paul and Barnabas, who had “great dissension and debate with them” (Acts 15:2). The simple gospel message was: “we are saved through the grace of the Lord Jesus” (Acts 15:11). But some Judaizers from Judea were presenting a false gospel which frontloaded the message with a requirement to follow to the Law of Moses; specifically, circumcision. Concerning Acts 15:1, Arnold Fruchtenbaum states: "Verse 1 describes the issue that led to the debate: Gentile circumcision. After their first missionary journey, Paul and Barnabas gave a report to the church of Antioch and spent some time with the Believers there. Eventually, certain men came down from Judea. They were members of the “circumcision party,” mentioned earlier, in Acts 11:2, who had challenged Peter about going into the home of an uncircumcised Gentile. Acts 15:24 makes it clear that these men had not been sent by the church of Jerusalem, but that they simply came down to Antioch of their own accord. In Galatians 2:4, Paul made reference to this same Jerusalem Council and describe these men as false brethren. They came to Antioch to teach. The Greek tense of the verb “teach” means they began to teach, and they kept at it with determination. The false teachers picked on the brethren, meaning the Gentile believers, because they were not circumcised. To these Gentile believers, they said: except ye be circumcised after the manner of Moses, ye cannot be saved. This was the Judaizers dictum: Believing Gentiles are not saved until they are circumcised. Today certain groups teach another heresy, namely, that believers are not saved until they have been baptized. Both statements are equally wrong. Both involve salvation by works and salvation through ritual."[2]      If any human works or religious rituals are added to the simple gospel message, it is rendered null and void. A gospel message that includes human works is no gospel at all. Such a message saves no one. Warren Wiersbe states: "God pronounces a solemn anathema on anyone who preaches any other Gospel than the Gospel of the grace of God found in Jesus Christ His Son (Gal 1:1–9). When any religious leader says, “Unless you belong to our group, you cannot be saved!” or, “Unless you participate in our ceremonies and keep our rules, you cannot be saved!” he is adding to the Gospel and denying the finished work of Jesus Christ. Paul wrote his Epistle to the Galatians to make it clear that salvation is wholly by God's grace, through faith in Christ, plus nothing!"[3]      The posttheosoterists are those who believe they are saved initially by grace alone, through faith alone, in Christ alone, but then later adopt a works-system to continue to be saved. I think many in this camp were saved when they heard and responded positively to the simple gospel message (perhaps as a child), placing their faith in Christ alone for salvation, but then later were persuaded to accept a system of legalistic teaching that told them they must do good works to continue to be saved. These would be similar to the Christians Paul wrote to in Galatia, who said, “I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel” (Gal 1:6). These were believers whom Paul called brethren (Gal 1:11; 2:4; 3:15; 4:12, 28, 31; 5:11, 13; 6:1, 18), declaring they were “sons of God through faith in Christ Jesus” (Gal 3:26). The Christians in Galatia had trusted in Christ as their Savior; however, some “false brethren” (Gal 2:4) came among them and taught they must adhere to the Law of Moses to be saved. These were false teachers. According to Fruchtenbaum, “The problem that Paul was dealing with in his epistle to the Galatians concerns a group that has come to be known as ‘the Judaizers.' These people felt that the Gentiles must obey the Law of Moses in order to be saved (Acts 15:1 and 5).”[4]Paul, in an effort to correct the false teaching, posed a few simple questions to the Galatian Christians, saying, “This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” (Gal 3:2-3). The Christians in Galatia had trusted in Christ as their Savior and had received the Holy Spirit. They were saved. Yet, the legalism of the Judaizers had corrupted the concept of faith alone in Christ alone. Fruchtenbaum notes, “Too many believers think they can and need to add to their salvation. By grace through faith alone does not seem to satisfy. People add the keeping of some of the laws of Moses to their salvation. Others believe their baptism plays a role in it. Again others throw what is commonly known as Lordship salvation into the mix.”[5] I think posttheosoterism describes many Christians today, who truly trusted Christ as their Savior, but then later were led to believe they needed good works to keep themselves saved. Chafer states, “True salvation is wholly a work of God. It is said to be both a finished work and a gift, and, therefore, it lays no obligation upon the saved one to complete it himself, or to make after payments of service for it.”[6]      I personally trusted Christ as my Savior at age eight; however, shortly afterwards I was taught I needed to keep myself saved by ceasing to sin and also by doing good works. Though I did not lose my salvation (which is impossible), the joy I had when I trusted Christ as my Savior was lost, as I became trapped in a vicious system of trying to keep my salvation by good works. Subsequently, I believed I lost my salvation every time I sinned (which  was daily), and felt I needed to come groveling back to God as a failure, and trusting Christ over and over again in order to be saved. Eventually, exhaustion took its toll, and after several years I walked away from God, thinking the Christian life was impossible. It was not until roughly fifteen years later that my assurance of salvation rested in Christ alone, and the joy of my salvation was restored.      Because pride is the default setting of the human heart; it's our natural proclivity to think we can fix the problem of sin and righteousness and either earn God's approval by our own efforts, or at least participate in the effort. Pride must die for salvation to occur, as we come to God with the empty hands of faith, offering nothing, but only receiving the salvation which He offers to us by grace alone, through faith alone, in Christ alone. Human efforts to save are useless. Lewis Chafer notes, “No one under any circumstances could forgive his own sin, impart eternal life to himself, clothe himself in the righteousness of God, or write his name in heaven.”[7]      Solatheosoterism is the correct biblical view. This teaches that our spiritual salvation is by grace alone, through faith alone, in Christ alone, plus nothing more. No good works are required for our salvation before, during, or after we trust in Christ. As stated before, good works should follow salvation (Eph 2:10), but they are never the condition of it. This is the record of Scripture in the OT, as “Salvation belongs to the LORD” (Psa 3:8), and “Our God is a God of salvation” (Psa 68:20 CSB), and “Salvation is from the LORD” (Jon 2:9). In the NT we read about Jesus, and that “He will save His people from their sins” (Matt 1:21), and “He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13a), and “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5), and it is “God who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:8b-9). In these verses, salvation is always in one direction, from God to us.      Scripture reveals we are helpless, ungodly, sinners, and enemies of God (Rom 5:6-10), and prior to our salvation, we were dead in our trespasses and sins (Eph 2:1). Salvation is never what we do for God; rather, it's what He's done for us through the death of His Son, who paid the full penalty for all our sins on the cross at Calvary. Having paid the full price for our sins, there is nothing that remains for us to pay. Christ paid it all, and our spiritual salvation was completed at the cross, where Jesus said, “It is finished” (John 19:30). According to Francis Schaeffer, “Salvation is the whole process that results from the finished work of Jesus Christ as He died in space and time upon the cross.”[8]And Lewis Chafer notes, “As for revelation, it is the testimony of the Scriptures, without exception, that every feature of man's salvation from its inception to the final perfection in heaven is a work of God for man and not a work of man for God.”[9]      No one has the means to redeem his own soul, nor the soul of another. Jesus asked, “what will a man give in exchange for his soul?” (Matt 16:26). The answer is nothing! If Jesus had not paid our sin-debt to God, there would be no hope of ever being liberated from spiritual slavery, for “no man can by any means redeem his brother or give to God a ransom for him—for the redemption of his soul is costly, and he should cease trying forever” (Psa 49:7-8). However, Paul writes of the “redemption which is in Christ Jesus” (Rom 3:24b), and this speaks to the payment He made on behalf of sinners. The word redemption translates the Greek apolutrosis which means to “release from a captive condition.”[10] Redemption refers to the payment of a debt that one gives in order to liberate another from slavery. Jesus declared “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45), and the apostle Paul tells us that Jesus “gave Himself as a ransom for all” (1 Tim 2:6). When we turn to Christ as our only Savior “we have redemption through His blood, the forgiveness of our trespasses” (Eph 1:7; cf. Col 1:13-14). Because Jesus died in our place, He is able to set us free from our spiritual bondage and give us eternal life, but it is only because of His shed blood on the cross that He can do this, for we “were not redeemed with perishable things like silver or gold…but with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:18-19). The blood of Christ is necessary, for “without shedding of blood there is no forgiveness” (Heb 9:22). And the blood of Christ is the coin of the heavenly realm that paid our sin debt. He paid it all, and there's nothing more for us to pay. Salvation is a gift from God. If we have to pay for it, it ceases to be a gift. Dr. Steven R. Cook   [1] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 254. [2] Arnold G. Fruchtenbaum, The Book of Acts (San Antonio, TX, Published by Ariel Ministries, 2022), 316. [3] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 461. [4] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, ed. Christiane Jurik, Second Edition. (San Antonio, TX: Ariel Ministries, 2016), 9. [5] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, ed. Christiane Jurik, Second Edition. (San Antonio, TX: Ariel Ministries, 2016), 1. [6] Lewis Sperry Chafer, Satan (New York: Gospel Publishing House, 1909), 111. [7] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 7. [8] Francis A. Schaeffer, Death in the City (Wheaton, IL: Crossway, 2002), 100. [9] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 6. [10] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, rev. and ed. Frederick W. Danker, 3rd ed. (Chicago: University of Chicago Press, 2000), 117.

Publications mentioned in the episode: Charlesworth, Hilary, Christine Chinkin, and Shelley Wright. 'Feminist Approaches to International Law' AJIL 85(4) (1991) 613-645. Charlesworth, Hilary, Christine Chinkin. The Boundaries of International Law. Manchester: Manchester University Press, 2022. Charlesworth, Hilary. 'The Art of International Law' Proceedings of the ASIL Annual Meeting, vol. 116 (2022) 7-24. Engle Merry, Sally. Human Rights and Gender Violence: Translating International Law into Local Justice. Chicago: University of Chicago Press, 2006.

Today Team Heartsbane plans their new case where they have to infiltrate Chicago University and 22 Jump Street this joint!  If you want constant updates and to talk with some wonderful spoopies. Hop into our discord! Great convos about the show, video games, movies, and creative endeavors from our little community. Plus we have all been participating in a Music League competition where we all submit songs based on a theme! Come join and get spooped! We are an actual play tabletop RPG campy horror podcast using the Chill 3rd edition ruleset! The setting is based in the modern day Chicago world land! If you liked today's episode let us know on Twitter. Even better, leave us a review on Apple Podcasts or Spotify and tell a friend about the show!    Remember to stay spooped out there! Your cast members are: Nort as the Chill Master & Dr. Morris “Grim” Woodsgate Anna as Mavis Osterling and Arrowhead the Squirrel Dierikx as Raphael “Raph” Haywood Robert as Westly Hung Grim Encounters theme song produced and created by Anna. Music and Ambient tracks created and produced by Tim over at TabletopAudio.com Tim's Twitter: @TabletopAudio Tim's Patreon: Tabletop Audio Sound Effect Sources Google Doc: Here We are a part of The Encounter Co. network! Check out all the other awesome shows on the network! Check it out here! Check out the show's Obsidian Portal! Nort has added pictures and bio's for most of the NPCs. Follow us on Twitter @GrimEncounters  Nort's Twitter @NortSauwce Anna's Twitter @AnnaNortSauwce Robert's Twitter @QuietSpider22 Robert's Twitch Quiet Spider Join Our Discord Grim Encounters Nort and Anna have a new podcast called Reading isn't for Kids! The pair review and discuss children's chapter books as well as graphic novels. Check it out here! Nort has another podcast called So, You Finally Watched with his friend Matthew! They take turns watching & reviewing movies that one of the hosts hasn't seen! Come check it out! Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, Hita speaks with Dr. Sarah Bezan who is a scholar of environmental humanities currently employed as a Lecturer in Literature and the Environment at the Radical Humanities Laboratory at University College Cork in Ireland. Previously she was a post-doctoral Research Associate at the Leverhulme Centre for Anthropocene Biodiversity in The University of York in the United Kingdom. In this conversation, they chat about how participating in a paleo dig and uncovering a Mosasaur skeleton sparked in her a curiosity that led to her current engagement with making sense of extinction. They speak about artistic representations of extinct animals such as Harri Kallio's representations of the dodo bird on an island in Mauritius or Mark Dion's Ichthyosaur installation, and how they manipulate imaginaries surrounding the temporal and spatial boundaries of the extinct species. In describing these imaginaries, they discuss the idea of animal atopias, a term she coined to refer to those placeless places surrounding extinction, where the animal exists not on a spatially defined space but a constructed one, evoking a nostalgia for what once was. They discuss about Sarah's experiences on the Galapagos Islands where she studied the taxidermic specimen of Lonesome George, the last representative of the Pinta island tortoises and her observation that the extinct body is essentially an exploded one raising questions about what it means to be the last representative of a species and the responsibility that death places upon such individuals. They reflect upon how practices of taxidermy and museum curatorship are essentially performative, designed to evoke a specific emotion or knowledge, rendering them hyper visible, while subsuming others. They discuss de-extinction projects such as the Jurassic World like attempts at reviving the woolly mammoth or even theoretical ideas of re-creating Neanderthals as proposed by George Church are all ways in which we attempt to revive prehistoric fantasies of the human – a fantasy nevertheless that is separate from the idea of the modern human. The conversation concludes with some reflections on interdisciplinary research and the responsibility that early career scholars are placed with when attempting to straddle multiple schools of thought. Sarah's personal website: https://www.sarahbezan.com/ Some of the references we cite during the conversation are listed below: “Dodo Birds and the Anthropogenic Wonderlands of Harri Kallio.” Parallax, 25, no. 4, 2019: 427-445. (*To be reprinted as a foreword to Harri Kallio, The Dodo and Mauritius Island: Imaginary Encounters, 2nd Edition. Stockport, UK: Dewi Lewis Publishing, 2023). “The Endling Taxidermy of Lonesome George: Iconographies of Extinction at the End of the Line.” Configurations: A Journal of Literature, Science, and Technology, vol. 27, no. 2, 2019, pp. 211-238. Co-Edited by Sarah Bezan and Susan McHugh. “A Darwinism of the Muck and Mire: Decomposing Eco- and Zoopoetics in Stephen Collis and Jordan Scott's decomp.” In Texts, Animals, Environments: Zoopoetics and Ecopoetics. Ed. Roland Borgards, Catrin Gersdof, Frederike Middelhoff, and Sebastian Schönbeck. Freiburg: Rombach Verlag “Cultural Animal Studies Series,” 2019, 241-253. Animal Remains. Co-edited by Sarah Bezan and Robert McKay. Routledge Perspectives on the Non-Human in Literature and Culture Series. London: Routledge, 2022. “Taxidermic Forms and Fictions.” A special issue of Configurations: A Journal of Literature, Science, and Technology, 27, no. 2, 2019, pp. 131-138. Co-Edited by Sarah Bezan and Susan McHugh, Johns Hopkins University Press. Heise, Ursula K. Imagining Extinction: The Cultural Meanings of Endangered Species, Chicago: University of Chicago Press, 2016. Jørgensen, Dolly. “Endling, the Power of the Last in an Extinction-Prone World.” Environmental Philosophy 14, no. 1 (2017): 119–38.  

The long awaited Heaven & Healing episode 17: The Truth About Yoga is finally here!   First and foremost, thank you so much for your patience with me as my transition moving from Pennsylvania to Tennessee has presented me with more challenges than anticipated, particularly with the set up of my new studio.   I want to preface this by saying THANK YOU for your donations. Thanks to you, the set up you see here - from desk, to chair, to lighting to background props was made possible due to your generosity. That being said, there is still much work to be done with this space. You can clearly hear the echo in this episode (which made me doubt if I should even post it at this time) and although I purchased and installed many soundproof panels for the walls, they all literally fell off within the first hour — hence, echo. I apologize for that. I am working on it.   If you would like to sow into my mission of exposing deceptions of New Age spirituality and the secular world, and aid me plant seeds for the Kingdom in sharing gospel and the truth of Christ with high quality production that will really help get Heaven & Healing into more people's eyes and ears, then please consider a financial contribution to this ministry here: https://donorbox.org/heaven-healing-podcast-ministry (link in bio) or my Venmo $angelamarieucci   In this conversation, I dive deep into the history, definitive context, and pagan-dominant roots of yoga. The research I share with you in this episode really goes to show how the yoga practice is intrinsically curated for the purposes of both self-salvation and worship of Hindu gods, and therefore cannot be seen as separate from these objective truths regardless of the yogi's subjective intent to practice.    Of all New Age/mindfulness/occultist (whatever you want to call it) practices, yoga is the one thing that I get the most push back from from Christians and non-Christians alike, claiming that yoga is totally experiential and simply innocuous stretching — so this episode is to educate Christians especially on this topic, so that moving forward, an informed decision can be made within the context of the yoga practice: does it truly bring glory to God to abide in a pagan vine that can never produce holy fruit?   I discuss the history, definitions, design and spiritual context surrounding the yoga practice, explaining why/how it is a physical divination practice and supplement Scripture as the testament to that truth, breakdown the difference between yoga and stretching, and present some alternative modalities of exercise.   As promised, all sources can be found here in the show notes. Don't forget to leave a 5-star rating, written review and subscribe to H&H if you haven't already!   +instagram: @angelamarieucci +SOW INTO THE MINISTRY HEAVEN & HEALING PODCAST MINISTRY WITH A DONATION: https://donorbox.org/heaven-healing-podcast-ministry OR Venmo $angelamarieucci   Sources: +https://mea.gov.in/in-focus-article.htm?25096/Yoga+Its+Origin+History+and+Development +https://www.worldhistory.org/shiva/ +http://hinduamerican.org/ +https://tarayogacentre.co.uk/ +https://yogapractice.com/  +https://yogainternational.com/profile/judith-lasater/ +https://www.yogajournal.com/yoga-101/seeking-samadhi/ +https://chopra.com/bio/anusha-wijeyakumar#:~:text=Anusha%20is%20a%20sought%2Dafter,North%20America%20and%20the%20UK +https://www.theguardian.com/world/2006/mar/05/india.theobserver +Christopher Wallis, Tantra Illuminated: The Philosophy, History, and Practice of a Timeless Tradition (Audible Audiobook Edition, 2016), ch. 100, 12:47:08 +James Mallinson, The Khecarividya of Adinatha: A Critical Edition and Annotated Translation of an Early Text of Hathayoga, (New York: Routledge, 2008), p. 186, note 129 +David White, The Alchemical Body: Siddha Traditions in Medieval India (Chicago: University of Chicago Press, 2012), pp. 236-237 +https://pilatesmethodalliance.org/history-of-pilates/?gclid=Cj0KCQiA1sucBhDgARIsAFoytUvBHkRO1tRNLB-ZZEV_2vvRhKkkJxfMj8v1YTpsWxxo5jFOU3h2Od8aAtxfEALw_wcB +https://www.gotquestions.org/Christian-pilates.html +https://www.inc.com/bartie-scott/best-industries-2017-meditation-and-mindfulness-training.html +https://www.thetruelight.net/wp/10-yoga-poses-that-offer-worship-to-hindu-deities/ +https://www.ekhartyoga.com/articles/practice/6-sacred-yoga-poses

Eco-renovate is a term a business friend coined while doing a project on a historical building in Chicago, Illinois.  We all have the opportunity to up-level our home, a home we are buying, or homes we are selling. There is so much we can do to improve our health and that of the world while we make our homes a whole lot better! I'm Marla, the Green Home Coach! I'm thrilled to have Sheridan Foster joining me today to talk about the cool eco-renovation project she and her team did in the historic Chicago building!  Starting EcoRenovate Starting EcoRenovate was a big deal for Elemental Green because it was the first renovation they ever took on from start to finish. It involved a lot of learning and many interesting insights. It allowed them to expand their focus and look beyond the materials used for the building and the furnishings they brought in. The historical Chicago building The striking historic modernist building is near the Chicago University campus in the Hyde Park neighborhood. I.M. Pei and Araldo Cossutta designed it, and it was built in 1961. It was built as apartments and is now condominiums. The building has curtain walls and big, beautiful windows with delicate arches. It has been registered on the national register of historic places.  An opportunity During Covid, Sheridan saw an opportunity to renovate one of the top-floor corner units in the building. So she decided to jump in with EcoRenovate and see what she could do with the space. Staying true to the design Sheridan wanted to stay true to the original design. So she and her team decided to keep existing architectural elements and update and modernize the condominium. The kitchen They decided to start with the tiny, closed-off kitchen and tie it in with the rest of the condo. They took down part of two of the walls to connect the kitchen with the main living area.  The bathroom The bathroom still had all the original quirky and charming fixtures. They had to change the wall tiles because they were plain and not very nice. But the floor tiles were lovely, so they retained them.   Color Color affects our moods and energy levels, so Sheridan and her team deliberately added pops of color to the space. The view of Lake Michigan inspired them, so they brought lots of blue into the interior space. Eco-friendly building practices To ensure they were not compromising the eco-friendly building practices, they judged everything they brought in, from building materials to furnishings, against the standards of what makes a good and sustainable product.  Mindful and eco-friendly building practices Refusing to compromise enabled them to identify some great companies to work with that used eco-friendly products, treated their employees fairly, and used mindful and eco-friendly building practices. Circularity They evaluated everything they did against the concept of circularity and focused on assessing the impact of all the materials used to ensure that they were making things better rather than worse for the planet. Making the connection   People are starting to make the connection between their personal health and the health of the world at large. Paint Sheridan repainted everything in the condo using paint from a company called Recolor. Recolor is a woman-led company looking to solve the problem of waste paint because paint is toxic, so it cannot get thrown away in the garbage. Recolor filters and reprocesses leftover paint so that it can be reused. As a result of the reprocessing, Recolor's paint is lower in VOCs than regular paint. It is available from Amazon or through Habitat for Humanity stores in a range of colors.  Sheridan's favorite part The part of the renovation Sheridan enjoyed most was re-doing the kitchen with hand-made and hand-painted tiles from Fireclay Tile! They also put in bamboo plywood fronted cabinets and a large island workspace. Indoor air To improve indoor air quality, they put filters over all the vents. They also put Molekule air filters in all the rooms. (The Molekule is not just a filter. It uses electricity to destroy unwanted air particles.) Taking on a renovation Taking on a renovation may seem overwhelming, but it will feel great once you have accomplished your goal! Sheridan points out that it is vital to keep your goals for the project in mind when looking for the right products.  Have a great green day!   Links and resources: EGH Earlier Episode with Sheridan  Elemental Green  Affordable Green Homes Hub  Video Interview Buy stuff for your home curated by Marla  #ECORENOVATE BREATHES NEW LIFE INTO AN ARCHITECTURAL ICON  #ECORENOVATE GUIDE TO SELECTING SUSTAINABLE MATERIALS  #ECORENOVATE REVEAL: AN ECO-FRIENDLY BEDROOM DREAM #ECORENOVATE REVEAL: A SUSTAINABLE LIVING ROOM COMES TO LIFE  #ECORENOVATE REVEAL: SUSTAINABLE UPDATES TO A 1960S KITCHEN  #ECORENOVATE REVEAL: TWO BATHROOMS UNDERGO A GREEN MAKEOVER 

Joined again by Paul, we probe the weirder sides of therapy and working as a therapist: defining the anomalous in the context of therapy; shifts in awareness and reality; Jeffrey Kripal's definition of the paranormal and how it applies to therapy; the intensity of the therapeutic encounter; the pertinence of the psychoanalytic understanding of therapy; resistance to anomalous experiences (AEs) among the therapeutic profession; Freud's ambivalence in this respect; Paul's research and the responses received; perspectives from integrative therapy; transpersonal trends in EMDR; how what the theory allows influences what clients bring; clinical parapsychology in Germany; professional versus personal world views; problems concerning confidentiality and the discussion of AEs; the specificity of synchronicities; a personal experience of a prophetic dream; the pathologizing tendency of therapeutic language; collapsing boundaries; the therapeutic potential of AEs; possibilities for openings; the challenge to egoic structures; how the therapist might greet an AE; the “diagnostic” use of AEs; instances in which AEs might not offer opportunities; the shortcomings of therapists; holding AEs for clients; another personal experience, somewhat like a haunting; a sense of “the other”; an AE as an opening of “the reducing valve”; different types of AEs; the relative frequency of psi experiences and synchronicities; pathologisation and power structures; a personal experience of a presence felt in a session; bereavement as a hotbed for AEs; the question of whether the therapist should disclose an AE; when therapy encroaches upon psychic mediumship or occultism; the intersection of therapy, spirituality, and magick; the contrasting ethical frameworks of therapy and magick; erring on the side of minimising harm; the more open the therapist can be, the greater the possibility of grounding for the client; moving beyond vetoing AEs; the overlap of skillsets between therapy and psychic mediumship; a proposal for “weird therapy”; the lack of any manuals for how to work with AEs; the importance of keeping multiple paradigms in play; “living with” and “living in”; the importance of the therapist's embodiment; holding AEs for clients; attunement; why the therapist must be well-versed in the weird; authenticity; the necessity of a certain selflessness in order to heal through therapy; why spirituality and psychology need to go hand-in-hand. W.H. Kramer, E. Bauer & G.H. Hövelmann, eds. (2012). Perspectives of Clinical Parapsychology: An Introductory Reader. Bunnick, The Netherlands: Stichting Het Johan Borgman Fonds. Jeffrey Kripal (2017). Secret Body: Erotic and Esoteric Currents in the History of Religions. Chicago: University of Chicago. Thomas Rabeyron (2021). When the truth is out there: counseling people who report anomalous experiences. Frontiers in Psychology, 12: 693707. Support the podcast and access additional content at: https://patreon.com/oeith. Buy me a coffee at https://ko-fi.com/oeith or https://www.buymeacoffee.com/dbarfordG. Or you could send me a lovely book from https://www.amazon.co.uk/hz/wishlist/ls/1IQ3BVWY3L5L5?ref_=wl_share.

Daniel SchmidtWEBSITE: https://twitter.com/RealDSchmidt EPOCH TIMES ARTICLE: https://www.theepochtimes.com/welcome-to-the-elite_4537594.html Daniel's Interview with Tucker Carlson: https://www.youtube.com/watch?v=GrrjNTVH42M TO WATCH ALL FLYOVER CLIPS -https://banned.video/playlist/622553248186d152c5d07f5dSPONSORS FOR TODAY'S VIDEO►  ReAwaken America- text the word EVENTS to 40509(Message and data rates may apply. Terms/privacy: 40509-info.com)►  Kirk Elliott PHD - http://FlyoverGold.com ►  My Pillow - https://MyPillow.com/Flyover►. Z-Stack - https://flyoverhealth.com Own Your Own Business As An Option To Avoid The Jab- http://FlyoverCarpet.com https://TipTopK9.com/Want to help spread the Wake Up • Speak Up • Show Up -https://shop.flyoverconservatives.com/-------------------------------------------Follow our Social Media so we can be best friends

Air pollution continues to be a daunting challenge across the world, but a new report points to China as an important beacon of progress. According to a latest report published by Chicago University, particulate pollution in China has declined by 40% since 2013 when the Chinese government declared a "war against pollution," while it took several decades for the U.S. and Europe to achieve such reductions. The drop has also added 2 years onto the average life expectancy in China. What enabled China to make its air cleaner while also growing its economy? What still needs to be tackled?

In this episode, Eric and Sara Joy talk with Pastor Scott Pontier about how Jamestown Harbor Church has explored the needs and opportunities for creating a "center" in their suburban community. After a few years of conversation with the local township board and other organizations, they landed on partnering with a local sports program to design a facility that provides gathering space for the church and also serve as a sports complex. Though not using the term specifically, it is evident through this interview that the missional heart of Jamestown Harbor Church has been to create "social infrastructure" in order to be a blessing to their community.Social infrastructure is a term coined by Eric Klinenberg, a sociologist from NYU, which refers to the physical spaces and places that are the venue for the formation of civic, social bonds with those in living in proximity to one another. The journey of Jamestown Harbor Church demonstrates a church leadership team and congregation that has sought to identify where there is a deficit of social infrastructure in their community and discern how their church can play a super important role in creating a venue that fills the void and builds opportunities for people to form relationships in their suburban context. Pastor Scott stresses the importance of being flexible and being more in love with your mission than your stuff as essential qualities for taking on partnerships and building places that are to be used freely by the local community. He acknowledges that the process has been arduous at times with dead-ends or outcomes that look vastly different than anticipated, but trusting that God is at work and staying laser-focused on the mission of blessing the community has enabled this vision to move forward despite the unplanned pathways. At Jamestown Harbor Church they are intent on creating a place where relationships are formed and deepened among members of their township so that people can experience the fullness of shalom found in Jesus.Eric and Sara Joy also speak with a couple of field guides who provide professional expertise to expand upon the sociological and design facets of social infrastructure. Eric Klinenberg of NYU shares his definition of social infrastructure, why it is so important, and how it differs from social capital. He also discusses the ways churches can either support or detract from building cohesive and integrated communities with their facilities and programs. Greg Snider with Aspen Group gives more color to the community process that Jamestown Harbor Church engaged before landing on their current plan for to include a sports complex. He also highlights several avenues churches can pursue when considering the type and design of social infrastructure elements on their properties. Episode ContributorsScott Pontier is the Lead Pastor of Jamestown Harbor Church in Hudsonville, Michigan. Eric Klinenberg is Helen Gould Shepard Professor of Social Science and Director of the Institute for Public Knowledge at New York University. A New York Times bestselling author, he has written several books including Palaces for the People: How Social Infrastructure Can Help Fight Inequality, Polarization, and the Decline of Civic Life (Crown, 2018), Going Solo: The Extraordinary Rise and Surprising Appeal of Living Alone (The Penguin Press, 2012), Fighting for Air: The Battle to Control America's Media (Metropolitan Books, 2007), and Heat Wave: A Social Autopsy of Disaster in Chicago (University of Chicago Press, 2002).Greg Snider is a Ministry Space Strategist at Aspen Group. He has more than 20 years of construction experience in residential, light commercial, and interior build-out. Fifteen of those years were spent building churches, including Living Water Church in Bolingbrook, Illinois, West Side Christian Church in Springfield, Illinois, and Community Christian Church in Naperville, Illinois. At Aspen Group, he works diligently to obtain an intimate understanding of the mission and vision of each church. He then uses this knowledge to guide the project team as they translate that vision into effective design and ultimately into a finished, ministry-enhancing facility.Access more Show Notes with pictures and resources related to this episode. Sign up for the free online Community Forum on July 26, 2022 to discuss this episode with Eric, Sara Joy, and Chris and other podcast listeners. Register today!More information about this podcast and helpful church and urbanism resources can be found on The Embedded Church website.Related ResourcesJamestown Harbor ChurchAspen GroupPalaces for the People by Eric KlinenbergThe Celtic Way of Evangelism by George G. Hunter IIISeason 1: Episode 2 - Community Collaborations (Third Church Community Charrette Process) - The Embedded Church PodcastSeason 3: Episode 6 - Reading Palaces for the People - The Embedded Church PodcastFind these Key Terms on The Embedded Church website:- Charrette- Civic Sphere- Fragmentation- Public Belonging- Social Belonging- Social Capital- Social Determinants of Health (SDOH)- Social Infrastructure- ThresholdShow CreditsHosted and Produced by Eric O. Jacobsen and Sara Joy ProppeEdited by Adam Higgins | Odd Dad Out Voice ProductionsTheme Music by Jacob ShafferArtwork by Lance Kagey | Rotator Creative

Daniel SchmidtWEBSITE: https://twitter.com/RealDSchmidt TO WATCH ALL FLYOVER CLIPS -https://banned.video/playlist/622553248186d152c5d07f5dSPONSORS FOR TODAY'S VIDEO►  ReAwaken America- text the word EVENTS to 40509(Message and data rates may apply. Terms/privacy: 40509-info.com)►  Kirk Elliott PHD - http://FlyoverGold.com ►  My Pillow - https://MyPillow.com/Flyover►. Z-Stack - https://flyoverhealth.com Own Your Own Business As An Option To Avoid The Jab- http://FlyoverCarpet.com https://TipTopK9.com/Want to help spread the Wake Up • Speak Up • Show Up -https://shop.flyoverconservatives.com/-------------------------------------------Follow our Social Media so we can be best friends

This week we (kinda) theme the episode around July the 4th! And we talk about the surprise hearing from the January 6th Committee and how that impacts our faith. All that and more on this week's episode! Question for the week:What does it mean to celebrate independence?Special Guest:Sarah Hedgecock, PhD Candidate in Religion at Columbia UniversityGuest Question:As progressive Christians, we often describe ourselves, our perspectives, and our actions in contrast to evangelical Christianity. But evangelical Christianity also changes and adapts to the times and trends, albeit sometimes in different ways from progressive Christianity. How are we to understand evangelical Christian identity today? And are there any implications for progressive Christians? | Ahmed, Sara. “A Phenomenology of Whiteness.” Feminist Theory 8, no. 2 (August 1, 2007): 149–68. Bielo, James S. Words upon the Word: An Ethnography of Evangelical Group Bible Study. New York: New York University Press, 2009.Bjork-James, Sophie. The Divine Institution: The Politics of White Evangelicalism's Focus on the Family. New Brunswick: Rutgers University Press, 2021.Bowler, Kate. The Preacher's Wife: The Precarious Power of Evangelical Women Celebrities. Princeton, New Jersey: Princeton University Press, 2019.Dochuk, Darren. From Bible Belt to Sunbelt: Plain-Folk Religion, Grassroots Politics, and the Rise of Evangelical Conservatism. New York: W.W. Norton, 2011.Hendershot, Heather. Shaking the World for Jesus: Media and Conservative Evangelical Culture. Chicago: University of Chicago Press, 2004.Keller, Timothy. “Can Evangelicalism Survive Donald Trump and Roy Moore?” The New Yorker, December 19, 2017. Kerby, Lauren R. Saving History: How White Evangelicals Tour the Nation's Capital and Redeem a Christian America. Where Religion Lives. Chapel Hill: The University of North Carolina Press, 2020.Silliman, Daniel. “An Evangelical Is Anyone Who Likes Billy Graham: Defining Evangelicalism with Carl Henry and Networks of Trust.” Church History 90, no. 3 (September 2021): 621–43.Vaca, Daniel. Evangelicals Incorporated: Books and the Business of Religion in America. Cambridge, Massachusetts: Harvard University Press, 2019.

For Independence Day, we look at the word "freedom" and the surprising words that came from the same roots. Plus, we look at odd sentences with double subjects and when you should (and shouldn't) use them.Transcript:  https://grammar-girl.simplecast.com/episodes/surprising-words-related-to-freedom-double-subjects-foop| Subscribe to the newsletter for regular updates.| Watch my LinkedIn Learning writing course.| Peeve Wars card game. | Grammar Girl books. | HOST: Mignon Fogarty| VOICEMAIL: 833-214-GIRL (833-214-4475)| Grammar Girl is part of the Quick and Dirty Tips podcast network.| Theme music by Catherine Rannus at beautifulmusic.co.uk.| Grammar Girl Social Media Links:https://www.quickanddirtytips.com/podcastshttps://www.tiktok.com/@therealgrammargirlhttp://twitter.com/grammargirlhttp://facebook.com/grammargirlhttp://instagram.com/thegrammargirlhttps://www.linkedin.com/company/grammar-girlReference for the "double subjects" segment by Neal Whitman:Huddleston, R. and Pullum, G.K. 2003. The Cambridge Grammar of the English Language, pp. 1408-1411.References for the "freedom" segment by Valerie Fridland:Lewis, C.S. 1990. “Free.” In Studies in Words. Cambridge: Cambridge University Press. 111-132.Buck, D.C.  1949. “Territorial, Social, and Political Divisions; Social Relations.” In A Dictionary of Synonyms in The Principal Indo-European Languages: A Contribution to The History of Ideas. Chicago: University of Chicago Press. 1301-1369."free, adj., n., and adv.". OED Online. June 2022. Oxford University Press. https://www-oed-com.unr.idm.oclc.org/view/Entry/74375 (accessed June 28, 2022)."freedom, n.". OED Online. June 2022. Oxford University Press. https://www-oed-com.unr.idm.oclc.org/view/Entry/74395?rskey=nb7bUT&result=1&isAdvanced=false (accessed June 28, 2022)."free, v.". OED Online. June 2022. Oxford University Press. https://www-oed-com.unr.idm.oclc.org/view/Entry/74376?rskey=PWZPsN&result=2&isAdvanced=false (accessed June 28, 2022).

Daniel Schmidt, a brilliant young freshman at an elite Chicago University went viral when he exposed Obama's Disinformation World Tour for the fraud many believe it to be. Now, clearly, you and I and Obama all know that Daniel is a racist, sexist, homophobic Ultra MAGA guy, and his clear, rationale, and logical points should not be taken seriously because he's a white male who hasn't dyed his hair purple and screamed his complaints aimlessly into the ether while being completely unhinged, but millions of crazed fellow-Maggots, seem to resonate with his POV for some reason. We talked to this young man for over and hour, and for a moment, his logic and calm demeanor almost had us fooled. He talked about the effects of porn on young men, why young white guys are feeling left behind by society, the collapse of family values, and so much more... Give it a listen and let us know what you think. If you like what you hear, please check out Daniel for more gems like this, on Twitter @realdschmidt _________________________ If you're not subscribed to the show on this platform, make sure you do that. Then, head over to our sponsor, www.VPNexpress.com/TheDad, to make sure you protect your privacy and data by activating a VPN for all your devices. Three free months of VPN protection, from your pal, The Dad. Spread Love and Liberty with The Dad Presents at: Join our events mailing list on our Website: Https://www.TheDadPresents.com Www.YouTube.com/superbaddad https://open.spotify.com/show/436LeMTe3d1KTOAfaI1Sht?si=cNSQbz6jQGiEYmAGhKDaCg Www.twitter.com/TheDadPresents Www.Rumble.com/thedadpresents Www.itunes.com/TheDadPresents www.thedadpresentsmerch.com Instagram.com/thedadpresents Tictok.com/thedadpresents But: Daddy Versus The Suck Monster - “A hilarious memoir on first time fatherhood for a 36 year old man-child”: www.tinyurl.com/p9593sp Broken – “A dark, fictional, comedic tale told with a razor sharp acerbic wit about the dark seedy underbelly of Los Angeles: Sex, Drugs and Rock and Roll”: www.tinyurl.com/y2p77qar

It seems like you can't swing a spatula without hitting a claim that eating this way will make you happier, stronger, and more productive. As it turns out, diet trends are neither new nor politically innocuous. Lisa Haushofer, author of the upcoming Wonder Foods: The Science and Commerce of Nutrition, joins Virginia to dig into the outsized promises of idealized foods — and their roots in imperialism and racism. During the course of the conversation, Lisa credited the work of a number of her colleagues; here are those citations.Rosenberg, Gabriel N., and Jan Dutkiewicz. “Abolish the Department of Agriculture.” The New Republic, December 27, 2021. Reese, Ashanté M. Black Food Geographies: Race, Self-Reliance, and Food Access in Washington,. Chapel Hill: University of North Carolina Press, 2019.Jou, Chin. Supersizing Urban America: How Inner Cities Got Fast Food with Government Help. Chicago: University of Chicago Press, 2017.Scrinis, Gyorgy. Nutritionism: The Science and Politics of Dietary Advice. New York: Columbia University Press, 2013.Veit, Helen. Modern Food, Moral Food: Self-Control, Science, and the Rise of Modern American Eating in the Early Twentieth Century. Chapel Hill: University of North Carolina Press, 2013. 

On Cock & Bull today, we are joined by Harsh Sonawala, Shreyas Manohar and the superstar - Silverie. Cyrus again rants about the VIP movement in South Mumbai, and the suffering it has caused his friends. The panel talks to Harsh about his own company ‘India Someday', how they plan trips for people and personalize itineraries according to each individual's tastes. Further, we move on to the topics where Chicago University report says that air pollution in India reduces life expectancy by 5 years, and in Delhi by 10 years! The panel also talks about the Prayagraj man who got booked for ditching instead of ‘dying with lover', DGCA announcing that airlines will have to pay a Rs. 10,000 fine if boarding is denied on a valid ticket to any passenger, and how Cyrus and Silverie's dad should go on vacation together. Tune in for this and much more.Check out Cyrus Says merch: IVM.today/3PLKo1mYou can follow Harsh Sonawala on Instagram at @travel_somedayYou can follow Shreyas Manohar on Instagram at @shreyas_manoharYou can follow Antariksh on Instagram @antariksht: https://instagram.com/antarikshtYou can follow Abbas Momin on Instagram @antariksht: https://www.instagram.com/abbasmomin88/Do send in AMA questions for Cyrus by tweeting them to @cyrussaysin or e-mailing them at whatcyrussays@gmail.comDon't forget to follow Cyrus Broacha on Instagram @cyrus_broacha(https://www.instagram.com/cyrus_broacha)In case you're late to the party and want to catch up on previous episodes of Cyrus Says you can do so at: www.ivmpodcasts.com/cyrussaysYou can listen to this show and other awesome shows on the new and improved IVM Podcasts App on Android: https://ivm.today/android or iOS: https://ivm.today/ios

On Cock & Bull today, we are joined by Harsh Sonawala, Shreyas Manohar, and the superstar - Silverie. Cyrus again rants about the VIP movement in South Mumbai, and the suffering it has caused his friends. The panel talks to Harsh about his own company ‘India Someday', and how they plan trips for people and personalize itineraries according to each individual's tastes. Further, we move on to the topics where the Chicago University report says that air pollution in India reduces life expectancy by 5 years, and in Delhi by 10 years! The panel also talks about the Prayagraj man who got booked for ditching instead of ‘dying with lover', DGCA announcing that airlines will have to pay an Rs. 10,000 fine if boarding is denied on a valid ticket to any passenger, and how Cyrus and Silverie's dad should go on vacation together. Tune in for this and much more.Check out Cyrus Says merch: IVM.today/3PLKo1mYou can follow Harsh Sonawala on Instagram at @travel_somedayYou can follow Shreyas Manohar on Instagram at @shreyas_manoharYou can follow Antariksh on Instagram @antariksht: https://instagram.com/antarikshtYou can follow Abbas Momin on Instagram @antariksht: https://www.instagram.com/abbasmomin88/Do send in AMA questions for Cyrus by tweeting them to @cyrussaysin or e-mailing them at whatcyrussays@gmail.comDon't forget to follow Cyrus Broacha on Instagram @cyrus_broacha(https://www.instagram.com/cyrus_broacha)In case you're late to the party and want to catch up on previous episodes of Cyrus Says you can do so at: www.ivmpodcasts.com/cyrussaysYou can listen to this show and other awesome shows on the new and improved IVM Podcasts App on Android: https://ivm.today/android or iOS: https://ivm.today/ios

Episode 93:This week we're continuing Russia in Revolution An Empire in Crisis 1890 - 1928 by S. A. Smith[Part 1]Introduction[Part 2-4]1. Roots of Revolution, 1880s–1905Autocracy and OrthodoxyPopular ReligionAgriculture and PeasantryIndustrial Capitalism[Part 5 - This Week]1. Roots of Revolution, 1880s–1905Political Challenges to the Old Order - 0:28The 1905 Revolution - 17:43[Part 6 - 8?]2. From Reform to War, 1906–1917[Part 9 - 11?]3. From February to October 1917[Part 12 - 15?]4. Civil War and Bolshevik Power[Part 16 - 18?]5. War Communism[Part 19 - 21?]6. The New Economic Policy: Politics and the Economy[Part 22 - 25?]7. The New Economic Policy: Society and Culture[Part 26?]ConclusionFigures (see on website): 1.3) 20:01Troops fire on demonstrators, Bloody Sunday 1905.1.4) 33:13The armed uprising in Moscow, DecemberFootnotes:106) 0:47Joseph Conrad, Under Western Eyes (New York: Harper, 1911), 292.107) 3:03Edith W. Clowes, Samuel D. Kassow, and James L. West (eds), Between Tsar and People: Educated Society and the Quest for Public Identity in Late Imperial Russia (Princeton, NJ: Princeton University Press, 1991).108) 5:13Franco Venturi, Roots of Revolution: A History of the Populist and Socialist Movements in 19th Century Russia (Chicago: Chicago University Press, 1960).109) 6:19Samuel H. Baron, Plekhanov: The Father of Russian Marxism (London: Routledge, 1963).110) 7:03Robert J. Service, Lenin a Political Life, (3 vols), vol. 1: The Strengths of Contradiction (Basingstoke: Macmillan, 1985), 138–40.111) 8:16Quoted in Robert J. Service, Lenin: A Biography (Basingstoke: Macmillan, 2000), 98.112) 8:31Lenin gave no less weight to theoretical reflection than Marx. His fifty-five volumes of Collected Works contain 24,000 documents.113) 9:04Israel Getzler, Martov: A Political Biography of a Russian Social Democrat (Cambridge: Cambridge University Press, 1967), 21.114) 11:25V. I. Lenin, ‘To the Rural Poor' (1903), .115) 12:06Allan K. Wildman, The Making of a Workers' Revolution: Russian Social Democracy, 1891–1903 (Chicago: University of Chicago Press, 1967).116) 15:18Oliver Radkey, The Agrarian Foes of Bolshevism: Promise and Default of the Russian Socialist Revolutionaries, February to October 1917 (New York: Columbia University Press, 1958); Maureen Perrie, The Agrarian Policy of the Russian Socialist-Revolutionary Party from its Origins through the Revolution of 1905–07 (Cambridge: Cambridge University Press, 1976).117) 17:10Shmuel Galai, The Liberation Movement in Russia, 1900–1905 (Cambridge: Cambridge University Press, 1973).118) 18:08Abraham Ascher; The Revolution of 1905, vol. 1: Russia in Disarray (Stanford, CA: Stanford University Press, 1988).119) 19:59Gerald D. Surh, 1905 in St Petersburg: Labor, Society and Revolution (Stanford, CA: Stanford University Press, 1989).120) 21:19Ascher, Revolution of 1905, vol. 1, 136–42.121) 22:32.122) 23:21Mark Steinberg, Moral Communities: The Culture of Class Relations in the Russian Printing Industry, 1867–1907 (Berkeley: University of California Press, 1992), 174–6.123) 23:37A. P. Korelin and S. V. Tiutukin, Pervaia revoliutisiia v Rossii: vzgliad cherez stoletie (Moscow: Pamiatniki istoricheskoi mysli, 2005), 544; Rosa Luxemburg, ‘The Mass Strike' (1906), .124) 28:24.125) 31:00Ascher, Revolution of 1905, vol. 1, ch. 8; Beryl Williams, ‘1905: The View from the Provinces', in Jonathan D. Smele and Anthony Haywood (eds), The Russian Revolution of 1905: Centenary Perspectives (Abingdon: Routledge, 2005), 34–54.126) 33:11Laura Engelstein, Moscow 1905: Working-Class Organization and Political Conflict (Stanford, CA: Stanford University Press, 1982), 220.127) 33:38Ascher, Revolution of 1905, vol. 2, 22.128) 35:05John Bushnell, Mutiny amid Repression: Russian Soldiers in the Revolution of 1905–1906 (Bloomington: Indian a University Press, 1985), 76.129) 35:41Shane O'Rourke, ‘The Don Cossacks during the 1905 Revolution: The Revolt of Ust-Medvedevskaia Stanitsa', Russian Review, 57 (Oct. 1998), 583–98 (594).130) 36:33Ascher, Revolution of 1905, vol. 1, 267.131) 36:58Elvira M. Wilbur, ‘Peasant Poverty in Theory and Practice: A View from Russia's “Impoverished Center” at the End of the Nineteenth Century', in Kingston-Mann and Mixter (eds), Peasant Economy, Culture and Politics of European Russiā, 101–27.132) 37:30Ascher, Revolution of 1905, vol. 1, 162; James D. White, ‘The 1905 Revolution in Russia's Baltic Provinces', in Smele and Haywood (eds), The Russian Revolution of 1905, 55–78.133) 37:51Maureen Perrie, ‘The Russian Peasant Movement of 1905–1907: Its Social Composition and Revolutionary Significance', Past and Present, 57 (1972).134) 38:05Robert Edelman, Proletarian Peasants: The Revolution of 1905 in Russia's Southwest (Ithaca, NY: Cornell University Press, 1987).135) 38:14Barbara Alpern Engel, ‘Men, Women and the Languages of Russian Peasant Resistance', in Stephen Frank and Mark Steinberg (eds), Cultures in Flux: Lower-Class Values, Practices and Resistance in Late Imperial Russia (Princeton, NJ: Princeton University Press, 1994), 41–5.136) 39:24Scott J. Seregny, ‘A Different Type of Peasant Movement: The Peasant Unions in the Russian Revolution of 1905', Slavic Review, 47:1 (Spring 1988), 51–67 (53).137) 39:49O. G. Bukovets, Sotsial'nye konflikty i krest'ianskaia mental'nost' v rossiiskoi imperii nachala XX veka: novye materially, metody, rezul'taty (Moscow: Mosgorarkhiv, 1996), 141, 147.138) 40:41Andrew Verner, ‘Discursive Strategies in the 1905 Revolution: Peasant Petitions from Vladimir Province', Russian Review, 54:1 (1995), 65–90 (75).139) 41:17Ascher, Revolution of 1905, vol. 2, 121.140) 42:07Carter Ellwood, Russian Social Democracy in the Underground: A Study of the RSDRP in the Ukraine, 1907–1914 (Amsterdam: International Institute for Social History, 1974).141) 42:32Stephen F. Jones, Socialism in Georgian Colors: The European Road to Social Democracy, 1883–1917 (Cambridge, MA: Harvard University Press, 2005), ch. 7.142) 43:21Toivo U. Ruan, ‘The Revolution of 1905 in the Baltic Provinces and Finland', Slavic Review, 43:3 (1984), 453–67.143) 44:04Crews, For Prophet and Tsar, 1.144) 45:22Adeeb Khalid, The Politics of Muslim Cultural Reform: Jadidism in Central Asia (Berkeley: University of California Press, 1998).145) 47:28Jeff Sahadeo, Russian Colonial Society in Tashkent, 1865–1923 (Bloomington: Indiana University Press, 2007).

Would you believe us if we told you that a ninth century forgery, attributed to one of the greatest philosophers of all time, went on to fool centuries of readers and introduce its true author, one of the greatest mystics of the west, to the world of medieval philosophy? Exploring Maimonides' struggle with the peculiar notion of God that he adopts from the Theology of Aristotle. Join us to learn about Maimonides Apophatic/Negative Theology, Creation vs Emanation, Immanence and Transcendence, Contradiction and Humility. Thank you to Shalem College for hosting this week's vid: https://shalem.ac.il/en/ and thank you to Chezi and Seth for connecting us. 00:00 The Philosopher and the Mystic 00:57 The Forgery 06:21 Neoplatonism 10:43 Primary themes of the Theology 13:30 A Theological Mix 15:28 Pure Being, Negative Theology 20:06 Creation vs Emanation 23:24 Immanence and Transcendence 24:51 Contradiction and Humility Sources and Further Reading Alexander Altmann, "Maimonides on the Intellect and the Scope of Metaphysics," in idem, Von der mittelalterlichen zur modernen Aufklärung, Tübingen: Mohr, 1987, 60-129, at 123. Alfred Ivry, "Islamic and Greek Influences on Maimonides' Philosophy," in Maimonides and Philosophy, 1986, p. 149-51 Alfred Ivry, ‘Isma'ili Theology and Maimonides' Philosophy,' in The Jews of Medieval Islam, 1995, p. 280. Alfred Ivry, “Neoplatonic Currents in Maimonides' Thought,” in Perspectives on Maimonides, ed. Joel Kraemer, London: Littman, 1996, 115–140 Alfred Ivry, Maimonides' Guide of the Perplexed: A Philosophical Guide, Chicago: University of Chicago Press, 2016, p. 38 Arthur Hyman, "Maimonides on Religious Language," in Perspectives on Maimonides (see note 6), 175-91 Christian Wildberg, "Neoplatonism", The Stanford Encyclopedia of Philosophy (Winter 2021 Edition) Cristina D'Ancona, “The Theology attributed to Aristotle: Sources, Structure, Influence,” In The Oxford Handbook of Islamic Philosophy, New York, Oxford University Press, 2017 Cristina D'Ancona, "Pseudo- Theology of Aristotle, Chapter 1: Structure and Composition," Oriens 36 (2001): 78-112. Cristina D'Ancona, "The Arabic “Theology of Aristotle”" In obo in Classics. 2 May. 2022. Diana Lobel, “Silence Is Praise to You” Maimonides on Negative Theology, Looseness of Expression, and Religious Experience, in American Catholic Philosophical Quarterly vol. 76, no. 1, 2002 Elliot Wolfson “Via Negativa in Maimonides and Its Impact on Thirteenth- Century Kabbalah.” In Maimonidean Studies 5, 2008 F.W. Zimmerman, "The Origins of the So-Called Theology of Aristotle," in Pseudo-Aristotle in the Middle Ages, London: Warburg Institute, 1986, 110-24. Herbert A. Davidson, Moses Maimonides: The Man and His Works, 2001, p. 111 Ithamar Gruenwald, “Maimonides' Quest beyond Philosophy and Prophecy,” in Perspectives, ed. J. L. Kraemer (Oxford: Oxford University Press, 1996), pp. 145. Kraemer, “Maimonides and the Spanish Aristotelian School,” p. 45 Moshe Idel, "Jewish Kabbalah and Platonism in the Middle Ages and Renaissance," in Neoplatonism and Jewish Thought, 1992, pp. 338-43; Paul Fenton, "The Arabic and Hebrew Versions of the Theology of Aristotle,” in Pseudo-Aristotle in the Middle Ages 241-64. Peter Adamson, The Arabic Plotinus: A Philosophical Study of the 'Theology of Aristotle,' 2002 Sarah Pessin, The Influence of Islamic Thought on Maimonides, Stanford Encyclopedia of Philosophy, 2005 Join us: https://facebook.com/seekersofunity https://instagram.com/seekersofunity https://www.twitter.com/seekersofu https://www.seekersofunity.com patreon: https://www.patreon.com/seekers paypal: https://www.paypal.com/donate?hosted_button_id=RKCYGQSMJFDRU