Podcasts about Departing

                                                                                                                                                                                                                      Last time we spoke about the continuation of the war after Nanjing's fall. The fall of Nanjing in December 1937 marked a pivotal juncture in the Second Sino-Japanese War, ushering in a brutal phase of attrition that shaped both strategy and diplomacy in early 1938. As Japanese forces sought to restructure China's political order, their strategy extended beyond battlefield victories to the establishment of puppet arrangements and coercive diplomacy. Soviet aid provided critical support, while German and broader Axis diplomacy wavered, shaping a nuanced backdrop for China's options. In response, Chinese command decisions focused on defending crucial rail corridors and urban strongholds, with Wuhan emerging as a strategic hub and the Jinpu and Longhai railways becoming lifelines of resistance. The defense around Xuzhou and the Huai River system illustrated Chinese determination to prolong resistance despite daunting odds. By early 1938, the war appeared as a drawn-out struggle, with China conserving core bases even as Japan pressed toward central China.   #170 The Battle of Taierzhuang Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. Following their victory at Nanjing, the Japanese North China Area Army sought to push southward and link up with the Japanese Eleventh Army between Beijing and Nanjing. The two formations were intended to advance along the northern and southern ends of the JinPu railway, meet at Xuzhou, and then coordinate a pincer movement into Chinese strongholds in the Central Yangtze region, capturing Jiujiang first and then Wuhan. Recognizing Xuzhou's strategic importance, Chinese leadership made its defense a top priority. Xuzhou stood at the midpoint of the JinPu line and at the intersection with the Longhai Line, China's main east–west corridor from Lanzhou to Lianyungang. If seized, Japanese control of these routes would grant mobility for north–south movement across central China. At the end of January, Chiang Kai-shek convened a military conference in Wuchang and declared the defense of Xuzhou the highest strategic objective. Chinese preparations expanded from an initial core of 80,000 troops to about 300,000, deployed along the JinPu and Longhai lines to draw in and overstretch Japanese offensives. A frightening reality loomed by late March 1938: the Japanese were nearing victory on the Xuzhou front. The North China Area Army, led by Generals Itagaki Seishirô, Nishio Toshizô, and Isogai Rensuke, aimed to link up with the Central China Expeditionary Force under General Hata Shunroku for a coordinated drive into central China. Li Zongren and his senior colleagues, including Generals Bai Chongxi and Tang Enbo, resolved to meet the Japanese at the traditional stone-walled city of Taierzhuang. Taierzhuang was not large, but it held strategic significance. It sat along the Grand Canal, China's major north–south waterway, and on a rail line that connected the Jinpu and Longhai lines, thus bypassing Xuzhou. Chiang Kai-shek himself visited Xuzhou on March 24. While Xuzhou remained in Chinese hands, the Japanese forces to the north and south were still separated. Losing Xuzhou would close the pincer. By late March, Chinese troops seemed to be gaining ground at Taierzhuang, but the Japanese began reinforcing, pulling soldiers from General Isogai Rensuke's column. The defending commanders grew uncertain about their ability to hold the position, yet Chiang Kai-shek made his stance clear in an April 1, 1938 telegram: “the enemy at Taierzhuang must be destroyed.” Chiang Kai-shek dispatched his Vice Chief of Staff, Bai Chongxi, to Xuzhou in January 1938. Li Zongren and Bai Chongxi were old comrades from the New Guangxi Clique, and their collaboration dated back to the Northern Expedition, including the Battle of Longtan. Li also received the 21st Group Army from the 3rd War Area. This Guangxi unit, commanded by Liao Lei, comprised the 7th and 47th Armies. Around the same time, Sun Zhen's 22nd Group Army, another Sichuan clique unit, arrived in the Shanxi-Henan region, but was rebuffed by both Yan Xishan, then commander of the 2nd War Area and Shanxi's chairman and Cheng Qian, commander of the 1st War Area and Henan's chairman. Yan and Cheng harbored strong reservations about Sichuan units due to discipline issues, notably their rampant opium consumption. Under Sun Zhen's leadership, the 22nd Group Army deployed four of its six divisions to aid the Northern China effort. Organized under the 41st and 45th Armies, the contingent began a foot march toward Taiyuan on September 1, covering more than 50 days and approximately 1,400 kilometers. Upon reaching Shanxi, they faced a harsh, icy winter and had no winter uniforms or even a single map of the province. They nevertheless engaged the Japanese for ten days at Yangquan, suffering heavy casualties. Strapped for supplies, they broke into a Shanxi clique supply depot, which enraged Yan Xishan and led to their expulsion from the province. The 22nd withdrew westward into the 1st War Area, only to have its request for resupply rejected by Cheng Qian. Meanwhile to the south Colonel Rippei Ogisu led Japanese 13th Division to push westward from Nanjing in two columns during early February: the northern column targeted Mingguang, while the southern column aimed for Chuxian. Both routes were checked by Wei Yunsong's 31st Army, which had been assigned to defend the southern stretch of the Jinpu railway under Li Zongren. Despite facing a clearly inferior force, the Japanese could not gain ground after more than a month of sustained attacks. In response, Japan deployed armored and artillery reinforcements from Nanjing. The Chinese withdrew to the southwestern outskirts of Dingyuan to avoid a direct clash with their reinforced adversaries. By this point, Yu Xuezhong's 51st Army had taken up a defensive position on the northern banks of the Huai River, establishing a line between Bengbu and Huaiyuan. The Japanese then captured Mingguang, Dingyuan, and Bengbu in succession and pressed toward Huaiyuan. However, their supply lines were intercepted by the Chinese 31st Corps, which conducted flanking attacks from the southwest. The situation worsened when the Chinese 7th Army, commanded by Liao Lei, arrived at Hefei to reinforce the 31st Army. Facing three Chinese corps simultaneously, the Japanese were effectively boxed south of the Huai River and, despite air superiority and a superior overall firepower, could not advance further. As a result, the Chinese thwarted the Japanese plan to move the 13th Division north along the Jinpu railway and link up with the Isogai 10th Division to execute a pincer against Xuzhou. Meanwhile in the north, after amphibious landings at Qingdao, the Japanese 5th Division, commanded by Seishiro Itagaki, advanced southwest along the Taiwei Highway, spearheaded by its 21st Infantry Brigade. They faced Pang Bingxun's 3rd Group Army. Although labeled a Group Army, Pang's force actually comprised only the 40th Army, which itself consisted of the 39th Division from the Northwestern Army, commanded by Ma-Fawu. The 39th Division's five regiments delayed the Japanese advance toward Linyi for over a month. The Japanese captured Ju County on 22 February and moved toward Linyi by 2 March. The 59th Army, commanded by Zhang Zizhong, led its troops on a forced march day and night toward Linyi. Seizing the opportunity, the 59th Army did not rest after reaching Yishui. In the early morning of the 14th, Zhang Zizhong ordered the entire army to covertly cross the Yishui River and attack the right flank of the Japanese “Iron Army” 5th Division. They broke through enemy defenses at Tingzitou, Dataiping, Shenjia Taiping, Xujia Taiping, and Shalingzi. Initially caught off guard, the enemy sustained heavy losses, and over a night more than a thousand Japanese soldiers were annihilated. The 59th Army fought fiercely, engaging in brutal hand-to-hand combat. By 4:00 a.m. on the 17th, the 59th Army had secured all of the Japanese main positions. That same day, Pang Bingxun seized the moment to lead his troops in a fierce flank attack, effectively supporting the 59th Army's frontal assault. On the 18th, Zhang and Pang's forces attacked the Japanese from the east, south, and west. After three days and nights of bloody fighting, they finally defeated the 3rd Battalion of the 11th Regiment, which had crossed the river, and annihilated most of it. The 59th Army completed its counterattack but suffered over 6,000 casualties, with more than 2,000 Japanese killed or wounded. News of the Linyi victory prompted commendations from Chiang Kai-shek and Li Zongren. General Li Zongren, commander of the 5th War Zone, judged that the Japanese were temporarily unable to mount a large-scale offensive and that Linyi could be held for the time being. On March 20, he ordered the 59th Army westward to block the Japanese Seya Detachment. On March 21, the Japanese Sakamoto Detachment, after a brief reorganization and learning of the Linyi detachment, launched another offensive. The 3rd Corps, understrength and without reinforcements, was compelled to retreat steadily before the Japanese. General Pang Bingxun, commander of the 3rd Corps, urgently telegraphed Chiang Kai-shek, requesting reinforcements. Chiang Kai-shek received the telegram and, at approximately 9:00 AM on the 23rd, ordered the 59th Army to return to Linyi to join with the 3rd Corps in repelling the Sakamoto Detachment. Fierce fighting ensued with heavy Chinese losses, and the situation in Linyi again grew precarious. At a critical moment, the 333rd Brigade of the 111th Division and the Cavalry Regiment of the 13th Army were rushed to reinforce Linyi. Facing attacks from two directions, the Japanese withdrew, losing almost two battalions in the process. This engagement shattered the myth of Japanese invincibility and embarrassed commander Seishirō Itagaki, even startling IJA headquarters. Although the 5th Division later regrouped and attempted another push, it had lost the element of surprise. The defeat at Linyi at the hands of comparatively poorly equipped Chinese regional units set the stage for the eventual battle at Tai'erzhuang. Of the three Japanese divisions advancing into the Chinese 5th War Area, the 10th Division, commanded by Rensuke Isogai, achieved the greatest initial success. Departing from Hebei, it crossed the Yellow River and moved south along the Jinpu railway. With KMT General Han Fuju ordering his forces to desert their posts, the Japanese captured Zhoucun and reached Jinan with little resistance. They then pushed south along two columns from Tai'an. The eastern column captured Mengyin before driving west to seize Sishui; the western column moved southwest along the Jinpu railway, capturing Yanzhou, Zouxian, and Jining, before turning northwest to take Wenshang. Chiang Kai-shek subsequently ordered Li Zongren to employ “offensive defense”, seizing the initiative to strike rather than merely defend. Li deployed Sun Zhen's 22nd Group Army to attack Zouxian from the south, while Pang Bingxun's 40th Division advanced north along the 22nd's left flank to strike Mengyin and Sishui. Sun Tongxuan's 3rd Group Army also advanced from the south, delivering a two-pronged assault on the Japanese at Jining. Fierce fighting from 12 to 25 February, particularly by the 12th Corps, helped mitigate the reputational damage previously inflicted on Shandong units by Han Fuju. In response to Chinese counterattacks, the Japanese revised their strategy: they canceled their original plan to push directly westward from Nanjing toward Wuhan, freeing more troops for the push toward Xuzhou. On March 15, the Japanese 10th Division struck the Chinese 122nd Division, focusing the action around Tengxian and Lincheng. Chinese reinforcements from the 85th Corps arrived the following day but were driven back on March 17. With air support, tanks, and heavy artillery, the Japanese breached the Chinese lines on March 18. The remaining Chinese forces, bolstered by the 52nd Corps, withdrew to the town of Yixian. The Japanese attacked Yixian and overran an entire Chinese regiment in a brutal 24-hour engagement. By March 19, the Japanese began advancing on the walled town of Taierzhuang. To counter the Japanese advance, the Chinese 2nd Army Group under General Sun Lianzhong was deployed to Taierzhuang. The 31st Division, commanded by General Chi Fengcheng, reached Taierzhuang on March 22 and was ordered to delay the Japanese advance until the remainder of the Army Group could arrive. On March 23, the 31st Division sallied from Taierzhuang toward Yixian, where they were engaged by two Japanese battalions reinforced with three tanks and four armored cars. The Chinese troops occupied a series of hills and managed to defend against a Japanese regiment (~3,000 men) for the rest of the day. On March 24, a Japanese force of about 5,000 attacked the 31st Division. Another Japanese unit pressed the Chinese from Yixian, forcing them to withdraw back into Taierzhuang itself. The Japanese then assaulted the town, with a 300-strong contingent breaching the northeast gate at 20:00. They were subsequently driven back toward the Chenghuang temple, which the Chinese set on fire, annihilating the Japanese force. The next day, the Japanese renewed the assault through the breached gate and secured the eastern portion of the district, while also breaking through the northwest corner from the outside and capturing the Wenchang Pavilion. On March 25, a morning Japanese onslaught was repelled. The Japanese then shelled Chinese positions with artillery and air strikes. In the afternoon, the Chinese deployed an armored train toward Yixian, which ambushed a column of Japanese soldiers near a hamlet, killing or wounding several dozen before retreating back to Taierzhuang. By nightfall, three thousand Chinese troops launched a night assault, pushing the Japanese lines northeast to dawn. The following three days subjected the Chinese defenders to sustained aerial and artillery bombardment. The Chinese managed to repulse several successive Japanese assaults but sustained thousands of casualties in the process. On March 28, Chinese artillery support arrived, including two 155 mm and ten 75 mm pieces. On the night of March 29, the Japanese finally breached the wall. Setting out from the district's southern outskirts, a Chinese assault squad stormed the Wenchang Pavilion from the south and east, killing nearly the entire Japanese garrison aside from four taken as prisoners of war. The Chinese then retook the northwest corner of the district. Even by the brutal standards already established in the war, the fighting at Taierzhuang was fierce, with combatants facing one another at close quarters. Sheng Cheng's notes preserve the battlefield memories of Chi Fengcheng, one of the campaign's standout officers “We had a battle for the little lanes [of the town], and unprecedentedly, not just streets and lanes, but even courtyards and houses. Neither side was willing to budge. Sometimes we'd capture a house, and dig a hole in the wall to approach the enemy. Sometimes the enemy would be digging a hole in the same wall at the same time. Sometimes we faced each other with hand grenades — or we might even bite each other. Or when we could hear that the enemy was in the house, then we'd climb the roof and drop bombs inside — and kill them all.” The battle raged for a week. On April 1, General Chi requested volunteers for a near-suicide mission to seize a building: among fifty-seven selected, only ten survived. A single soldier claimed to have fired on a Japanese bomber and succeeded in bringing it down; he and his comrades then set the aircraft ablaze before another plane could arrive to rescue the pilot. One participant described the brutal conditions of the battle “"The battle continued day and night. The flames lit up the sky. Often all that separated our forces was a single wall. The soldiers would beat holes in the masonry to snipe at each other. We would be fighting for days over a single building, causing dozens of fatalities." The conditions were so brutal that Chinese officers imposed severe measures to maintain discipline. Junior officers were repeatedly forbidden to retreat and were often ordered to personally replace casualties within their ranks. Li Zongren even warned Tang Enbo that failure to fulfill his duties would lead him to be “treated as Han Fuju had been.” In Taierzhuang's cramped streets, Japan's artillery and air superiority offered little advantage; whenever either service was employed amid the dense melee, casualties were roughly even on both sides. The fighting devolved into close-quarters combat carried out primarily by infantry, with rifles, pistols, hand grenades, bayonets, and knives forming the core of each side's arsenal. The battle unfolded largely hand-to-hand, frequently in darkness. The stone buildings of Taierzhuang provided substantial cover from fire and shrapnel. It was precisely under these close-quarters conditions that Chinese soldiers could stand as equals, if not superior, to their Japanese opponents, mirroring, in some respects, the experiences seen in Luodian, Shanghai, the year before. On March 31, General Sun Lianzhong arrived to assume command of the 2nd Army Group. A Japanese assault later that day was repulsed, but a Chinese counterattack also stalled. At 04:00 on April 1, the Japanese attacked the Chinese lines with support from 11 tanks. The Chinese defenders, armed with German-made 37mm Pak-36 antitank guns, destroyed eight of the armored vehicles at point-blank range. Similar incidents recurred throughout the battle, with numerous Japanese tanks knocked out by Chinese artillery and by suicide squads. In one engagement, Chinese suicide bombers annihilated four Japanese tanks with bundles of grenades. On April 2 and 3, Chi urged the Chinese defenders around Taierzhuang's north station to assess the evolving situation. The troops reported distress, crying and sneezing, caused by tear gas deployed by the Japanese against Chinese positions at Taierzhuang's north station, but the defenders remained unmoved. They then launched a massive armored assault outside the city walls, with 30 tanks and 60 armored cars, yet managed only to drive the Chinese 27th Division back to the Grand Canal. The fighting continued to rage on April 4 and 5. By then, the Japanese had captured roughly two-thirds of Taierzhuang, though the Chinese still held the South Gate. It was through this entry point that the Chinese command managed to keep their troops supplied. The Chinese also thwarted Japanese efforts to replenish their dwindling stocks of arms and ammunition. In consequence, the Japanese attackers were worn down progressively. Although the Japanese possessed superior firepower, including cannon and heavy artillery, the cramped conditions within Taierzhuang nullified this advantage for the moment. The Chinese command succeeded in keeping their own supplies flowing, a recurring weakness in other engagements and also prevented the Japanese from replenishing their dwindling stock of arms and bullets. Gradually, the Japanese maneuvered into a state of attrition. The deadlock of the battle was broken by events unfolding outside Taierzhuang, where fresh Chinese divisions had encircled the Japanese forces in Taierzhuang from the flanks and rear. After consulting their German advisors earlier, the commanders of the 5th War Area prepared a double envelopment of the exposed Japanese forces in Taierzhuang. Between March and April 1938, the Nationalist Air Force deployed squadrons from the 3rd and 4th Pursuit Groups, fighter-attack aircraft, in long-distance air interdiction and close-air support of the Taierzhuang operations. Approximately 30 aircraft, mostly Soviet-made, were deployed in bombing raids against Japanese positions. On 26 March, Tang Enbo's 20th Army, equipped with artillery units, attacked Japanese forces at Yixian, inflicting heavy casualties and routing the survivors. Tang then swung south to strike the Japanese flank northeast of Taierzhuang. Simultaneously, the Chinese 55th Corps, comprised of two divisions, executed a surprise crossing of the Grand Canal and cut the railway line near Lincheng. As a result, Tang isolated the Japanese attackers from their rear and severed their supply lines. On 1 April, the Japanese 5th Division sent a brigade to relieve the encircled 10th Division. Tang countered by blocking the brigade's advance and then attacking from the rear, driving them south into the encirclement. On 3 April, the Chinese 2nd Group Army launched a counter-offensive, with the 30th and 110th Divisions pushing northward into Beiluo and Nigou, respectively. By 6 April, the Chinese 85th and 52nd Armies linked up at Taodun, just west of Lanling. The combined force then advanced north-westward, capturing Ganlugou. Two more Chinese divisions arrived a few days later. By April 5, Taierzhuang's Japanese units were fully surrounded, with seven Chinese divisions to the north and four to the south closing in. The Japanese divisions inside Taierzhuang had exhausted their supplies, running critically low on ammunition, fuel, and food, while many troops endured fatigue and dehydration after more than a week of brutal fighting. Sensing imminent victory, the Chinese forces surged with renewed fury and attacked the encircled Japanese, executing wounded soldiers where they lay with rifle and pistol shots. Chinese troops also deployed Soviet tanks against the defenders. Japanese artillery could not reply effectively due to a shortage of shells, and their tanks were immobilized by a lack of fuel. Attempts to drop supplies by air failed, with most packages falling into Chinese hands. Over time, Japanese infantry were progressively reduced to firing only their machine guns and mortars, then their rifles and machine guns, and ultimately resorted to bayonet charges. With the success of the Chinese counter-attacks, the Japanese line finally collapsed on April 7. The 10th and 5th Divisions, drained of personnel and ammunition, were forced to retreat. By this point, around 2,000 Japanese soldiers managed to break out of Taierzhuang, leaving thousands of their comrades dead behind. Some of the escapees reportedly committed hara-kiri. Chinese casualties were roughly comparable, marking a significant improvement over the heavier losses suffered in Shanghai and Nanjing. The Japanese had lost the battle for numerous reasons. Japanese efforts were hampered by the "offensive-defensive" operations carried out by various Chinese regional units, effectively preventing the three Japanese divisions from ever linking up with each other. Despite repeated use of heavy artillery, air strikes, and gas, the Japanese could not expel the Chinese 2nd Group Army from Taierzhuang and its surrounding areas, even as the defenders risked total annihilation. The Japanese also failed to block the Chinese 20th Group Army's maneuver around their rear positions, which severed retreat routes and enabled a Chinese counter-encirclement. After Han Fuju's insubordination and subsequent execution, the Chinese high command tightened discipline at the top, transmitting a stringent order flow down to the ranks. This atmosphere of strict discipline inspired even junior soldiers to risk their lives in executing orders. A “dare-to-die corps” was effectively employed against Japanese units. They used swords and wore suicide vests fashioned from grenades. Due to a lack of anti-armor weaponry, suicide bombing was also employed against the Japanese. Chinese troops, as part of the “dare-to-die” corps, strapped explosives such as grenade packs or dynamite to their bodies and charged at Japanese tanks to blow them up.  The Chinese later asserted that about 20,000 Japanese had perished, though the actual toll was likely closer to 8,000. The Japanese also sustained heavy material losses. Because of fuel shortages and their rapid retreat, many tanks, trucks, and artillery pieces were abandoned on the battlefield and subsequently captured by Chinese forces. Frank Dorn recorded losses of 40 tanks, over 70 armored cars, and 100 trucks of various sizes. In addition to vehicles, the Japanese lost dozens of artillery pieces and thousands of machine guns and rifles. Many of these weapons were collected by the Chinese for future use. The Chinese side also endured severe casualties, possibly up to 30,000, with Taierzhuang itself nearly razed. Yet for once, the Chinese achieved a decisive victory, sparking an outburst of joy across unoccupied China. Du Zhongyuan wrote of “the glorious killing of the enemy,” and even Katharine Hand, though isolated in Japanese-controlled Shandong, heard the news. The victory delivered a much-needed morale boost to both the army and the broader population. Sheng Cheng recorded evening conversations with soldiers from General Chi Fengcheng's division, who shared light-hearted banter with their senior officer. At one moment, the men recalled Chi as having given them “the secret of war. when you get food, eat it; when you can sleep, take it.” Such familiar, brisk maxims carried extra resonance now that the Nationalist forces had demonstrated their willingness and ability to stand their ground rather than retreat. The victors may have celebrated a glorious victory, but they did not forget that their enemies were human. Chi recalled a scene he encountered: he had picked up a Japanese officer's helmet, its left side scorched by gunpowder, with a trace of blood, the mark of a fatal wound taken from behind. Elsewhere in Taierzhuang, relics of the fallen were found: images of the Buddha, wooden fish, and flags bearing slogans. A makeshift crematorium in the north station had been interrupted mid-process: “Not all the bones had been completely burned.” After the battle, Li Zongren asked Sheng if he had found souvenirs on the battlefield. Sheng replied that he had discovered love letters on the corpses of Japanese soldiers, as well as a photograph of a girl, perhaps a hometown sweetheart labeled “19 years old, February 1938.” These details stood in stark contrast to news coverage that depicted the Japanese solely as demons, devils, and “dwarf bandits.” The foreign community noted the new, optimistic turn of events and the way it seemed to revive the resistance effort. US ambassador Nelson Johnson wrote to Secretary of State Cordell Hull from Wuhan just days after Taierzhuang, passing on reports from American military observers: one had spent time in Shanxi and been impressed by Communist success in mobilizing guerrilla fighters against the Japanese; another had spent three days observing the fighting at Taierzhuang and confirmed that “Chinese troops in the field there won a well-deserved victory over Japanese troops, administering the first defeat that Japanese troops have suffered in the field in modern times.” This reinforced Johnson's view that Japan would need to apply far more force than it had anticipated to pacify China. He noted that the mood in unoccupied China had likewise shifted. “Conditions here at Hankow have changed from an atmosphere of pessimism to one of dogged optimism. The Government is more united under Chiang and there is a feeling that the future is not entirely hopeless due to the recent failure of Japanese arms at Hsuchow [Xuzhou] . . . I find no evidence for a desire for a peace by compromise among  Chinese, and doubt whether the Government could persuade its army or its people to accept such a peace. The spirit of resistance is slowly spreading among the people who are awakening to a feeling that this is their war. Japanese air raids in the interior and atrocities by Japanese soldiers upon civilian populations are responsible for this stiffening of the people.”. The British had long been wary of Chiang Kai-shek, but Sir Archibald Clark Kerr, the British ambassador in China, wrote to the new British foreign secretary, Lord Halifax, on April 29, 1938, shortly after the Taierzhuang victory, and offered grudging credit to China's leader “[Chiang] has now become the symbol of Chinese unity, which he himself has so far failed to achieve, but which the Japanese are well on the way to achieving for him . . . The days when Chinese people did not care who governed them seem to have gone . . . my visit to Central China from out of the gloom and depression of Shanghai has left me stimulated and more than disposed to believe that provided the financial end can be kept up Chinese resistance may be so prolonged and effective that in the end the Japanese effort may be frustrated . . . Chiang Kai-shek is obstinate and difficult to deal with . . . Nonetheless [the Nationalists] are making in their muddlIn the exhilaration of a rare victory”. Chiang pressured Tang and Li to build on their success, increasing the area's troop strength to about 450,000. Yet the Chinese Army remained plagued by deeper structural issues. The parochialism that had repeatedly hampered Chiang's forces over the past six months resurfaced. Although the various generals had agreed to unite in a broader war of resistance, each prioritized the safety of his own troops, wary of any move by Chiang to centralize power. For example, Li Zongren refrained from utilizing his top Guangxi forces at Taierzhuang, attempting to shift the bulk of the fighting onto Tang Enbo's units. The generals were aware of the fates of two colleagues: Han Fuju of Shandong was executed for his refusal to fight, while Zhang Xueliang of Manchuria had allowed Chiang to reduce the size of his northeastern army and ended up under house arrest. They were justified in distrusting Chiang. He truly believed, after all, that provincial armies should come under a national military command led by himself. From a national-unity standpoint, Chiang's aim was not unreasonable. But it bred suspicion among other military leaders that participation in the anti-Japanese war would erode their own power. The fragmented command structure also hindered logistics, making ammunition and food supplies to the front unreliable and easy to cut off a good job of things in extremely difficult circumstances. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The Chinese victory at the battle of Tairzhuang was a much needed morale boost after the long string of defeats to Japan. As incredible as it was however, it would amount to merely a bloody nose for the Imperial Japanese Army. Now Japan would unleash even more devastation to secure Xuzhou and ultimately march upon Wuhan.

On this episode of the SeventySix Capital Sports Leadership Show, Wayne Kimmel interviewed the President & CEO of ANC, Jerry Cifarelli Jr. Although Jerry's father originally founded the company more than 25 years ago, ANCs transformation since Cifarelli re-acquired the company from Learfield in 2023 has been remarkable. Departing from the conventional path of a second-generation, Cifarelli chose to forge his own path, leaving ANC in 2022 after nearly a decade with the firm to establish C10 Media. His strategic acumen and skill as a relationship builder paid dividends immediately when he secured the firm's initial project, designing and installing a cutting-edge multimedia solution for MGM Music Hall at Fenway. In 2023, recognizing a unique opportunity, Cifarelli Jr.. leveraged his long-standing industry relationships and vision for what a re-imagined ANC could be to orchestrate the acquisition of ANC by C10 Media back from Learfield. In less than two years, Jerry has transformed ANC from a digital signage solutions provider into a versatile, full-service technology, advertising, design, and service partner. Following ANC's successful first year, Cifarelli secured a substantial equity partnership in ANC by Fenway Sports Group, ideally positioning the company to fulfill Jerry's vision as a diversified single-source solutions provider and strategic partner, at the epicenter of the sports and entertainment business. Some of its digital signage projects in the past two years include: American Century Field (Milwaukee Brewers); Nationals Field (Washington Nationals); the Toyota Center (Houston Rockets); American Airlines Center (Dallas); Levi's Stadium (SF 49ers); ScotiaBank Arena (Toronto); Gainsbridge FieldHouse (Indiana Pacers); Dodger Stadium; Wells Fargo Center (Philadelphia); Rocket Mortgage Fieldhouse (Cleveland), and Smoothie King Center (New Orleans). And when it comes to college facilities, ANC has relationships with nearly 65% of all colleges, and during the past two years its roster of college sports facility upgrade projects reads like a who's who of college sports: Alabama, Penn State, SMU, Boise State, Marshall, Arkansas, Louisville, Rutgers, West Virginia, Oregon State, South Carolina, and Cal Berkeley.Jerry Cifarelli Jr.:LinkedIn: https://www.linkedin.com/in/jerry-cifarelli/Chapters00:00 Introduction to ANC and Its History02:49 The Evolution of Signage in Sports05:52 ANC's Role in Venue Technology09:08 The Importance of People in the Business12:00 Recognition and Awards in the Industry14:38 Case Studies: Enhancing Fan Experience17:49 Monetizing Sports Venues20:48 The Future of Sports Venues and Technology23:44 The Professionalization of College Sports26:56 Mentorship and Leadership in Sports Business29:44 Advice for Aspiring Sports Professionals

In this hour, Matt Pauley gives his thoughts on what could happen during the 2025 offseason for the Cardinals, then we revisit a conversation from The Dave Glover Show with John Mozeliak about his upcoming departure from the ballclub.

As the IRS prepares to cut thousands of jobs, many employees are facing an uncertain future. A retired IRS employee has launched a volunteer network to help them find their footing, offering free career coaching, resume help, and emotional support to those navigating life after government service. Here to share more about this Career Support For You is its creator, Perry DiToto.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

The swamp ape vs. mutant ape conflict you've been clamoring for is here, as Jack and Geoff look at issues #10 and #11 of Malibu's POTA comic! Departing artists Burles and Kaalberg are pulling out all the stops in these incident-packed issues that also see the return of a long-departed villain, a truly bizarre origin story, and Dr. Moto being his devilishly delightful self!

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In this unique Wednesday Night Dharma Talk before the upcoming Love and Death program, Roshi Joan Halifax and Frank Ostaseski engage in an open dialogue on Life, Death, and Freedom. Departing from scripted teachings, the evening unfolds […]

In this solo episode of The Reformed Brotherhood, Tony Arsenal tackles the concerning theological trend of "Divine Council Theology" and its recent resurgence within Reformed circles. He offers a critical analysis of Michael Heiser's influential work and its problematic popularization by Reformed figures like Doug Van Dorn and John Moffitt. Tony demonstrates how redefining the biblical term "Elohim" to include both God and created spiritual beings in the same ontological category fundamentally undermines the creator-creature distinction essential to Christian orthodoxy. Through careful examination of systematic theological categories, communicable and incommunicable attributes, and implications for Christology, he reveals why this seemingly academic redefinition poses serious threats to biblical monotheism and classical Reformed theology. Key Takeaways Divine Council Theology, popularized by Michael Heiser and now being promoted within Reformed circles, attempts to redefine "Elohim" as a functional category that includes both God and created spiritual beings. This theological trend commits an etymological fallacy by redefining the predominant usage of "Elohim" (which refers to the God of Israel in ~2,300 of 2,600 occurrences) based on minority usages. The approach dangerously blurs the fundamental creator-creature distinction that is essential to Christian monotheism and orthodox theology. Proponents incorrectly classify divine power as a communicable attribute rather than recognizing omnipotence as an incommunicable attribute that cannot be shared with creatures. The theological system makes problematic analogies to the incarnation, showing a confused understanding of the hypostatic union and potentially opening the door to Arian implications. This theology represents a concerning return to concepts the early church fathers fought against when confronting pagan Greek thought, rather than a retrieval of biblical teaching. Departing from the "pattern of sound words" handed down through church history in favor of novel interpretations should raise significant warning flags. Key Concepts The Creator-Creature Distinction The most fundamental division in Christian theology is not between spiritual and material beings, but between the uncreated Creator and everything else that exists. Divine Council Theology dangerously undermines this distinction by placing God and created spiritual beings in the same category of "Elohim." While proponents acknowledge God as the uncreated Creator, they nevertheless insist on categorizing Him alongside angels, demons, and other spiritual entities based on shared attributes of power or function. This categorization system parallels pagan worldviews more than biblical theology, where God exists in a class of one. By defining "Elohim" as a functional category related to spiritual power rather than an ontological one, this approach inadvertently returns to a hierarchical view of spiritual beings with God merely at the "top of the totem pole" rather than in an entirely separate and unique category of existence. This framework subtly but significantly undermines biblical monotheism by suggesting God shares a fundamental nature with His creatures. Communicable vs. Incommunicable Attributes Divine Council Theology mishandles the traditional theological distinction between God's communicable and incommunicable attributes. In classical Reformed theology, communicable attributes (like love or wisdom) can be shared with creatures in a limited, analogical way, while incommunicable attributes (like omnipotence, eternality, or divine simplicity) belong exclusively to God and cannot be shared without making the creature into God. Proponents of Divine Council Theology erroneously suggest that the power denoted by "Elohim" is a communicable attribute that God shares with spiritual beings, rather than recognizing omnipotence as properly incommunicable. This misclassification creates theological incoherence: if God could truly share His omnipotence with creatures, those creatures would effectively become equal to God in power, creating the logical impossibility of multiple omnipotent beings. This confusion of categories demonstrates how this theological system fails to maintain proper distinctions that are essential for preserving the uniqueness and transcendence of God in Christian theology. Memorable Quotes "Christianity and biblical Judaism—the primary distinction is not between spiritual and matter... The primary distinction when we're talking about the most absolute line is the distinction between the uncreated creator and his creation." "Rather than rely on the safe time-tested words and concepts that have been proven and validated, and attacked and defended and have been victorious for hundreds and thousands of years... Moffitt and Van Dorn think it is smarter and safer to depart from the pattern of sound words rather than to keep the pattern of sound words because they think that they are able to look at the Bible the way basically no one ever has in the 2000 years of the church and find something they haven't." "These teachings are pagan. This is talking about returning to a world populated by spiritual beings, and God is kind of just on the highest part of the totem pole... We're just returning to something that the early church fought hard to get rid of when they came out of their pagan culture." Resources Mentioned Reformed Arsenal article series on Divine Council Theology Full Transcript [00:00:24] Introduction and Episode Setup Tony Arsenal: Welcome to episode 461 of the Reformed Brotherhood. I am Tony, and today it's just me. Hey, brothers and sisters. We had a little bit of a scheduling conflict this week, so Jesse is taking the week off and uh, it gives me an opportunity to talk about something that I've been doing a little bit of research on. [00:00:47] Affirmations and Denials Tony Arsenal: Hopefully the listener has noticed that Jesse and I have been trying to keep our affirmations and denials a little bit tighter so we can get into the meat of the episode a little bit quicker. But occasionally we do run into a denial, usually a denial, but we run into a denial that, uh, we often say this could be an episode of its own. And so today is one of those episodes. So I'm not gonna give you my normal affirmation or denial. I'm just gonna jump into it. Now this is gonna be a little bit off the cuff. I've been doing some research, so I may not have as much of the receipts as the kids say, um, as I normally would. But I am writing a series of articles on this issue over@reformedarsenal.com. I'll make sure to put the link to the first article in the show notes. All of the receipts are there, all of the timestamps for the podcast episodes that I'll be. Discussing your critiquing. Are there citations for research work that I'm doing? All that stuff is there. So if you're interested in digging into the meet and you're the kind of guy who, or girl who likes to nerd out in the footnotes, then head over to uh reformed arsenal.com. You'll find the series pretty quick. [00:01:56] Introduction to Divine Counsel Theology Tony Arsenal: What I wanted to talk about today, and I'm glad we have kind of a whole episode, uh, to talk about it, is a movement, uh, that has some foothold in reformed theology. Uh, it's not new, uh, it didn't start in reformed theology, but for some reason, uh, those who are within our orbits tend to be a little bit enamored by this kind of theology. I'm not exactly sure why. [00:02:19] Michael Heiser's Influence Tony Arsenal: This theology is often called Divine Counsel Theology, and it was really, um, you know, it's not entirely new even with, with this figure, but it was really made popular and sort of, um, spread about and made accessible by the late Michael Heiser. Um, part of this is because he was just a very winsome, uh, guy. He took. Sort of highfalutin academic concepts and was able to bring them down to, uh, to an understandable level, including things like ancient near Eastern context, biblical, you know, ex of Jesus Hebrew language, other ancient near Eastern languages, which of course, that's that kind of stuff is what this podcast is all about, taking difficult, sometimes technical concepts. Talking about them, translating them into kind of the language that everybody else speaks. So that project was fine. The issue is the direction that he goes with a lot of the theology. So Michael Heiser writes a book called Unseen Realms, which is seen as kind of a retrieval of the supernatural mindset and worldview of the Bible. Uh, there's a lot to be commended about that, uh, enterprise, about that intention. I do agree with part of what he has to say when he says that we've lost a lot of the supernatural context of the Bible. Um, but I think where he goes with it is a direction that we really ought not go and we'll dig into it. [00:03:43] Critique of Reformed Fringe Podcast Tony Arsenal: The reason this is coming up now is because recently there's been a series of articles and podcasts put out by a show called The Reformed Fringe. Uh, some if you're in the Telegram chat, which you can join at, uh, t Me slash Reformed Brotherhood. You've already seen some of this stuff. We've already talked about it a little bit. But the Reformed Fringe is a podcast that sort of tries to fill a space that's something like Haunted Cosmos, which we've talked about before. Um, fills sort of looking at the weird fringe kind of things in the world. Ghosts, paranormal activity, trying to explain it through a biblical, uh, lens or worldview. Again, that's a commendable. Effort. There are strange things that happen in our world that are not easily explainable or at all explainable by natural, uh, naturalistic means. And so coming to those things with the Bible as our, uh, rubric to instruct us on how the world works is a commendable thing. But again, this project, which is by and large, um, and we'll get into maybe, but by and large is just an extension of, um, Heiser's project really goes in directions that cause all sorts of problems down the road. So the podcast is, uh, run by a guy named Doug Van Dorn, who most of the audience probably hasn't heard of. I have had run-ins with Doug over the years. Um, the last time I ran into him actually was revolving around similar kinds of issues that I'm gonna be calling out today. Um, and it, it ended up with him kind of having to depart from the reform pub, uh, maybe to put it a little bit politely and, um. You know, he has, he has taken, he's theology, which was not explicitly reformed. Heiser was not a reformed guy. He had no claims to be a Calvinist in many ways. Uh, he was sort of anticon confessional in, in that he opposed not the idea of a faith statement, but he sort of purported to come to the Bible with no biases, with no tradition. He wanted to approach what he called the Naked Bible. That was actually the name of his podcast before he died a few years ago. And so what Doug Van Dorn is, has done who, uh, Doug is a claims to be a 1689 Reformed Baptist. He's a pastor in Colorado, I believe. Um, he has tried to take this divine counsel theology and bring it into the reformed world. So he comes at it with a, a slightly different angle, but for the most part, his conclusions are the same. And in many cases he just straight up steals ER's work and doesn't cite it, doesn't do much to, uh, articulate that this is not his original research. Um, so he's taken that and he's trying to bring it into the reformed world. And Heiser himself was actually quite influential when I was a, an admin in the reform pub. We would run into lots of, lots of young reformed guys. Who were really enamored with this and they really saw, he's project as sort of a return to a pure form of exo Jesus that really got at what the Hebrew was saying. And it tickled, I think, kind of an intellectual, uh, an intellectual itch that a lot of those guys had combined with sort of this desire for the new and novel, um, which is in itself can be pretty dangerous. To sort of make things a little bit more pressing, Heiser has teamed up with John Moffitt, who many of our listeners may know. Uh, he's one of the co-hosts and founders of the podcast, Theo Cast, uh, which otherwise is a perfectly fine podcast. Um, he's also a 1680 or claims to be a 1689 Reform Baptist. He's a pastor. Um, their podcast is sort of what you would get if you had, uh, and I don't mean this to be pejorative, although maybe it is a little pejorative. Theo cast is what you would get if you took r Scott Clark. Uh, you made it much less intellectual and careful, and then made it Baptist. And what I mean by that is Scott's whole project. In large part is to recover and to emphasize the law gospel distinction. Theo cast has taken that and sort of cranked it up to 11. Uh, and they have um, they have sort of moved away from a lot of the classical reform distinctions of the law itself, so they don't full on deny the third use of the law. But in practice they would say that, um, good works is no kind of evidence whatsoever for your, um, for your faith. It's no kind of evidence of your, your salvation, which of course are confessions themselves. Um, say that there is a kind of evidential value to assessing our good works within certain reason and con. So the show is otherwise orthodox. You know, I I, I recall hearing episodes where they were refuting things like EFS, um, but because of that, Moffitt brings with him sort of an air of credibility and an error in orthodoxy that, um, the show itself probably hasn't merited. If Doug just recorded, pushed, play and put it on the. I don't think there would've been too much, uh, too much of a following. He would've probably, you know, grabbed a couple people who heard it and thought it was interesting. But because Moffitt has such a following on Theo cast, he brings with him a large audience, and that makes it particularly dangerous because his name attached to it makes it more widespread. It makes it feel like it's safer. And so I think a lot of people, uh, assume that what he's saying is orthodox and good. And I think what we'll find out is, is that it's not. So I think that's enough ProGo. [00:09:10] Elohim and Its Implications Tony Arsenal: I'm gonna go ahead and, and jump into explaining kind of what the theology that we're talking about is and, and what the problems are. So this all started kicked off, uh, with a series of podcast episodes and the first episode, and again, I don't have the specific titles here. I'll put a bibliography in the show notes on this one just so you have links to all the relevant episodes. Um, this all kind of kicked off with a podcast episode called something like The History of the Word God, or something like that. And, um, basically what Moffitt and Van Dorn want to do is they wanna look at the word Elohim in the Bible, which of course is a plural noun. Uh, in Hebrew, the, the suffix, just like in English, we might add an S or an ES, um, to a word to make it plural. Or in Greek, it's usually, if it's a masculine, uh, noun, it's, it's an oi or an omicron iota that sort of always sound at the end. Um, or when we, we talk about Latin, you have, you have like, um, you add the I at the end, so we say octopi instead of octopuses or something like that. Cacti instead of cactus. Although both of those are kind of pig Latins, um, in, in Hebrew for, uh, for masculine nouns. The suffix that you add to make it plural, is that eam sound. It's a, it's an Im if you transliterate in English. So the word Elohim is a plural of the original noun El which is a proper name for a eury deity. But it came to just be the singular word for, for God. Um, and, and in non-biblical language, we would say in a God. Um, and we do see in English, there are in, in Hebrew, in the Bible, there are places where we see the singular of this. It's kind of an older form, so it doesn't show up as much. Um, but by and large when we see the word Elohim in the Bible. Something like, uh, outta 2,600 references or more than 2,600 references in the Bible. Um, the word Elohim is associated with a single, a singular noun, and it only refers to the God of Israel. What Moffitt and Van Dorn want to do is they want to take this word and they wanna define it based on the abnormal. Uh, use of it. So the vast minority, minority of cases in the Old Testament, the word Elohim refers to the gods or to a non, like what we might say is lower G God, either like the God, Baal, or some sort of collective reference to the gods, the gods of the nation, or something like that. They wanna take the fact that there is this variation in the way the word is used and sort of radically redefine how the Bible uses it. And this, this is what I call and what a lot of people would call an etymological fallacy. So what they're doing is, instead of, uh, looking at the word and defining it based on how it's used in an, in an overwhelming fashion, they're looking at sort of the etymology of the word. And then they're using the fact that there are, uh, some pretty Dr. Dramatically minority cases where the word is used in a different way and they wanna redefine it and say, in, in all or most cases in the Bible actually. This is what the word means. So they look at the word L, which from its root has something to do probably with the, with the word for power or something like that. Um, they wanna look at it. And, you know, if you read someone like Vos in Reformed dogmatics in his volume one, he talks about how when we see the name Elohim for God, it denotes or, or refers to his sort of power, his omnipotence, which is all good and fine, just like we would say Yahweh. Uh, as a proper name refers to God sort of in his covenant role. It's his covenant name, his, his intimate, familial name that he shares, uh, with his people or he reveals to his people. Elohim is a more abstract name and it refers to God's power. Usually we see it in relation to his cre creation. So in Genesis one, um, when it's God created, it's Elohim created, which is also important and relevant for, for later. So what they wanna do is they want to say that Elohim actually. What Act Elohim actually means is it's a reference to a class of beings, spiritual beings, and that that it means sort of any spiritual being that has some type of supernatural power or enhanced power, some sort of spiritual power. They do this by saying that the noun is not an ontological noun, it's actually like a noun of function. Um, so like we would say a, a good example in English would be a painter that's a noun of function. It's a title of function. It any person could be called a painter if they engage in the verbal action of painting. And so what they're saying is that any being that engages in the action of having power. Is, uh, is an Elohim. And so that would include, in narrating at least, it would include angels, demons. Uh, I, you know, I don't know that they've said this explicitly, but I, I think Heiser would've included things like ghosts, disembodied spirits, um, humans in sort of the intermediary state might be considered Elohim humans in the, in the, um, this. Life are called Elohim, uh, in some instances. So, so this is where the Divine Council theology comes from, and that comes from Psalm 82, I think, where there's this council of Elohim that, that Yahweh seems to be speaking to and deliberating with. Or you look at Joe, where the sons of God come and they sort of pulled court in God's heavenly presence. So he would say those are examples where the, the collected Elohim. God being one of the Elohim are somehow gathered in this heavenly divine counsel. Now what this does is just devastating to Christian theology is it takes God who exists in a class of one. The, the, the God of the universe is, is the only uncreated entity in all of of the world. And so when we start to talk, and this is ironic, when we start to talk about the ways to divide up the world, the ancient world, the, the pagan world tended to divide the world between, um. Between spiritual and material. So think of g Gnostics where matter was bad and spirit was good. Or even think of something like, um, the Greek pantheons, the Greek, um, Greek religion, like ancient Greek mythology. You have sort of the spirits and the spiritual world and the gods inhabit a spiritual, have a spiritual existence for the most part. And then you have the physical world where kind of people live, uh, at least while they're alive. Christianity and, and Judaism, at least Biblical Judaism. On the other hand, the, the primary distinction is not between spiritual and matter. There is of course that distinction. There are humans, which are spiritual and material. There are animals which are entirely material, and then there are angels which are entirely spiritual. And so we would say that God is spiritual. So that is a distinction in the world. But the primary distinction when we're talking about the most absolute line is the distinction between the, the uncreated creator and his creation. So what Moffitt, Moffitt and Van Dorn do is instead of observing that biblical distinction, which really all of Christian theology and Christian monotheism rests on, they wanna say that instead, the distinction is between the. Um, is between the Elohim as the sort of spiritual beings and then sort of everything else of the created world, and so they wouldn't deny that God, that Yahweh is. The uncreated creator of all things, but they would say he's an uncreated Elohim and that there is a class of created Elohim. So I don't, I don't think you have to go too far down this road to see what this does. It puts God on the same level as his creatures in at least one way. Um, and I think we'll find out later, uh, as we talk through this, actually it does it in a couple ways that are really, uh, really can be problematic as we go. And so, uh, just let me be clear if all that, if all that Moffitt and Van Dorn were saying, if, if all they said was, um, we can use the word Elohim to describe any creature. Or God that doesn't have a body. Elohim is a synonym for the word spirit. Um, that wouldn't be the wisest way to speak, I don't think. It wouldn't be the, the most, um, felicitous or safe way to talk about the distinction. But it wouldn't be controversial. There'd be nothing wrong with that. It'd just be using a different word. It'd be like if I said, well, instead of the word spirit, I'm gonna use the word bibly bop, you know? So we have. We have God who is bibly bop, and we have the angels who is bibly bop, and humans are biblio bop. And also material, again, not the safest way to talk. There's no reason to use that alternative language when the Bible gives us perfectly legitimate language. Um, but it wouldn't be a problem. But Moffit and Van Dorn go. Way past this and maybe they don't realize it. I've asked them on Twitter, I asked them to clarify. I didn't get a response. So if they are hearing this, which maybe they will, maybe they won't. If they're hearing this, I would really love to get some clarification on some of these questions because I would love nothing more than to be able to say that this was all a big misunderstanding and that actually all they're saying is that there is this spiritual existence. That, um, we can put all things that are spirit without a body or spirit with a body. We can put all those in the same category and call that category Elohim. Again, I don't think that's safe, but if that's all they were doing, that would be fine. But we see in their episodes, and I'm gonna try to grab some quotes, um, from, from some of the articles I've written. But again, go read the articles because this goes way more in depth. It's got timestamps of it. It's got links to their episodes. Don't take my word for it. Go listen to their. Words and, and check, you know, check my math on this. But what they do is they actually start to, in, in an attempt to justify why it's okay to put God in the same category as his creatures. Um, and in at least one way, they start to make some weird statements that have a lot of systematic theology, um, implications that are, are just really, really risky. So, for example, one of the ways that they try to kind of explain this, I'm gonna pull, pull the article that I wrote up here. So, great podcasting. [00:19:34] Communicable vs. Incommunicable Attributes Tony Arsenal: Um, one of the ways they start to try to do this is again, they, they wanna say they use this distinction between incommunicable and communicable attributes, right? So in, in Christian theology, classically speaking, a communicable attribute of God is an attribute that he shares or could share with. A creature and primarily we're talking, you know, we're talking about attributes that he shares with his image bearers. So something like, um, love. Love is a communicable attribute. Our love is different than God's love, but when we say love, we're talking about the same basic category of things God loves differently than we do. But love and in a human sense, and love in a, in a divine sense, are still talking about the same thing. There's a point of contact there. Um, an incommunicable attribute would be something like, um, something like eternity. Right. Eternity is not just an extended infinite sequence of time. If it was, he could share that with us. Um, but eternity or infinity is an entirely different way of existing than a creature could ever, could ever exist in divine Simplicity is another example. Um, God could not make humans simple because simplicity entails all sorts of things like infinity. Um, eternality. Um, you know, omnipresence, omni, potent, all of these things are entailed by simplicity. So God could not make a creature infinite because in order for it to be infinite, it would have to be God. Uh, God could not make a creature simple, uh, in the, in the sense of no composition of parts. Uh, because that would mean that that creature is actually God and has no composer. So, so those would be the classic, uh, incommunicable attributes and omnipotence. Is considered, although it's a little bit weird, it sort of crosses the line in some ways. But omnipotence is considered. An incommunicable attribute. God cannot share his omnipotence with a creature because you can't have two omnipotence. Um, if you have two omnipotence, then those two omnipotence cancel each other out in some sense. If God, and, and, and he has a will, God wills one thing, and then I as a creature, if he shared his omnipotence with me, somehow willed a different thing, then we would no longer be, neither of us would be omnipotent. Where this goes sideways with Moffitt and Vandorn is rather than respect omnipotence as a an incommunicable attribute, they say that the attribute or the word Elohim denotes power or might, and that is a communicable attribute. So God does give us a certain level of power. He allows us a certain level of agency. He grants that to us. Again, I'm not even sure that we would call that an an. A communicable attribute. Um, but in a sense, I guess it is. And so they say here, um, Elohim does not mean omnipotent. It means power. It's not an incommunicable attribute. It's a communicable attribute that all kinds of entities could possess. So they're saying that the word, um, the word Elohim, uh, in the Bible denotes that a. A, an entity possesses a certain kind of power or acts in a certain role of executing a certain kind of power. And that doesn't mean omnipotence. It means it means potence. It means some sort of power. And so that that wielding power attribute that. Uh, being a, being that wields power, that attribute, whatever we want to call it, however we want to phrase it, that is a communicable attribute that God shares. He communicates that attribute to all other beings in the class of Elohim. Now, let's just back that up for a second. Um, this still would mean that God has to be the creator and they don't deny that, but it would still mean that God, prior to creation. Was an Elohim in a category of one, and then somehow he created a class and because he's extended. This attribute of wielding power, say power wielder, to try to make it actually more of an attribute. He's extended this attribute of power wielder to uncreate or to created angels, demons, human spirits, whatever other spiritual entities there might be. They would bring in things like principalities, powers, they have a whole, in other, other contexts, they'll talk about this whole different bifurcation of types of spiritual beings that I think is a little speculative, but not a big deal. He extends this power wielder attribute to these created categories. And instead of this now creating a separate category of power wields who are not God, it now is uh, he expands this category of one to now include all sorts of other things, which again, as you can, you can imagine, just runs into problems. And so the, again, this, this word Elohim appears over 2,600 times, and of these instances, 230 of them refer to the God of Israel. So the idea that that. This word is not used specifically as a reference to the God of Israel, or should not be thought of as uniquely titling or almost exclusively titling God. The God of Israel just doesn't really match the data, but it's also just really poor Exogenic method. So rather than take the predominant usage and look at the context. Understanding that the predominant usage is the predominant usage. Instead, we're gonna go back and say, well, these, these minority, these 300 or so cases outside, and not even all 300 of them are used the same way, but these 300 or so cases of them not referring to the God of Israel, we're gonna use that to redefine the word. Its entirety. It's just poor. It's just poor scholarship. It's overly speculative. Um, I haven't read much of. He's work on this in the primary sources. Um, I, I would venture a guess that Heiser makes a much more robust argument than this. And this is part of the problem. When you take an already speculative, already dangerous theology and you try to pop popularize it when you just don't have the same chops that he did, uh, you end up really making some crass, simplistic arguments that just make you look a little silly. To think we can take 200 or 2,600 instances and redefine 2 20, 300 of them. By the way, it's used 300 of the times Just doesn't make any sense. So it again, if, if all we are saying is that God is spiritual and angels are spiritual and so there is some point of affinity between the two, then that would be okay. That wouldn't be a problem. Again, there's some risk in using the word Elohim in that. Sort of placeholder, but, um, that would be a semantic discussion. What they're doing is far, far deeper and far more problematic than that. [00:26:30] Systematic Theology Concerns Tony Arsenal: And so the, the other thing they do, um, that I think is really dangerous, and I don't have all of the, I haven't finished this article yet, so I don't have all of the timestamps in front of me to, to, to get there, is in attempting to justify this Moffitt, uh, in, in one of the other episodes, he turns to the incarnation as a sort of model. And so he'll say that, you know, the son of God is divine, but he's also human. And the fact that he's human, uh, doesn't therefore mean he's not also uniquely the uncreated creator. I would assume everyone hearing this who listens to this show, uh, which has done many, many episodes on Christology, it's one of our pet projects, is just throwing their listening device across the room because what Moffitt seems to miss entirely is that Christ is not, the sun is not in the category of human. Uh, sort of in a simple sense, Christ is in the category of human because he assumes to himself a second created nature. So what, what the, the analogy he's trying to draw is if the sun can be human without ceasing to be the unique one, uncreated God, then so also can, the whole trinity, I guess, can also be Elohim without ceasing to be the one uncreated God. He even goes so far as to say that there is Uncreated Elohim, and then there is created Elohim, and they're all in the category of Elohim, but because there's this commonality, we should still consider that class. And he draws that distinction or he draws the implication that. Um, there's somehow uncreated humanity in Christ, which is a whole different ball of worms that we won't get into. But in, in drawing this analogy, he sort of shows that he really doesn't understand the hypostatic union. He doesn't understand the incarnation, or if he does, he's really making a poor comparison because in the hypostatic union it's not as though the son, uh, as divinity, the son, as the one uncreated. God simply adds to himself in a raw sense and merges. Uh, he doesn't become part of the category of human without taking on a second nature. And then now we are even getting into some inconsistencies. Is human an ontological category or is that a category of function? Are there other categories of function, uh, other creatures in existence that the category of function human might fit? So I think you can see that this just is not a self consistent. Um, a self-consistent system and it leads to all these weird implications. Um, you know, and then they'll even go on to talk about how the Son is the angel of the Lord. I'm not gonna get into a lot of it here, and I agree with that thesis that the, when we see the angel of the Lord in the Old Testament, in the vast majority of cases, we're probably seeing a pre-incarnate appearance of, um, of the second person of the Trinity. They go so far as to say that this is actually a sort of. Incarnation or a sort of hypostatic union of the Elohim nature. So they, they, they draw this distinction, or they draw this parallel between created Elohim and Uncreated Elohim, and they, they argue again, I think implicitly, but in some instances it's almost, it's almost explicit that the son in, in being the angel of the Lord, takes on the uncreated or takes on the created Elohim nature. It's, it's really, um, it's really problematic. So now we have the son who is, uh, sort of hypostatic united to the unc, to the created Elohim nature, and then also is hypostatic united to the human nature. Um, it, it really just gets messy and it confuses categories in a way that is not helpful. And if I'm just being frank, a lot of the younger reformed guys. And when I say younger, I'm talking, maybe I'm projecting back to when I was a younger reform guy, um, I'm talking about people in their mid twenties to maybe early thirties, right? The, the people who were maybe the second or third generation of the young restless reform guys, they didn't necessarily learn, uh, ref young restless reform theology directly from RC Sproul. You know, they weren't the first generation. Um, and, and maybe their pastors weren't the first generation, but, but maybe their pastors were the second generation and now they're learning it from their pastors. So you might think of 'em as like the third generation, to be frank, they don't usually have a great grasp on some of these systematic theology categories as part of why. Jesse and I do this podcast, and part of why we cover the same topic over and over again, part of why we're gonna go through this parable series. But when we're done, we're probably gonna go back and start over with systematic theology. We're gonna go back, we're gonna go through another confession. That's why we spent, we spent like six years going through systematic theology. And almost immediately went back to the Scott's confession and did most of it all over again because these truths need to be taught again and again and again. This is part of what Jude is talking about when he says, we have to contend for the faith. It's not just fighting with people online. It's not just polemics or apologetics. It is reteaching and handing down the faith that was once delivered to the saints. Again, and this is perhaps, and this is the last point I'll make. This is perhaps the most. Telling a reason we should be weary and suspicious of this theology. Paul, in, uh, one of the letters to Timothy, second Timothy, maybe he says, follow the pattern of the sound words that you heard from me. He's not talking about the scriptures. He doesn't say follow the sound words that I'm writing to you. He's referring to a body of doctrine sometimes. The Bible calls it the faith, right? Jude says to contend for the faith. There's this body of doctrine that is the teaching of the apostles, and it is encapsulated in this sort of set pattern of words. Erin A is called it the rule of faith or the regular fide, right? This is where we get things like the Nicean Creed or the Hanian Creed. Why we have creeds and confessions is because we don't need to reinvent the wheel and rather than rely on the safe time-tested words and concepts that have been proven and validated, and attacked and defended and, and um, have been victorious for hundreds and thousands of years, rather than rely on those. Moffitt and Van Doran think it is smarter and safer to depart from the pattern of sound words rather than to keep the pattern of sound words because they think that they are able to look at the Bible the way basically no one ever has in the 2000 years of the church and find something they haven't. I don't wanna be too bombastic. Um, I don't, I don't know either of them. Well, um, from what I can tell, what I've heard of their professions of faith, uh, they're, they're Christian believers. They love the Lord and are very confused. But these teachings are pagan. This is, we're talking about returning to a world of, of populated by spiritual beings. And God is kind of just on the highest part of the totem pole, and maybe there's a firm line between his place on the totem pole and the, the next level down. Maybe there is, um, gets a little bit less firm of a line when we're talking about Jesus, right? So there's some potential Arian implications there that the son, uh, is not the highest deity he is. He's like the father in some ways, but he, you know, in his sort of original form is like creatures in other ways. Um, we're just returning to something that the early church fought hard to get rid of when they came out of their pagan culture. When we started to see Greeks convert to Christianity, they had to figure out how do we come out of our polytheistic culture, and this is where we get the best defenses of monotheism. Jewish Christians didn't have to argue for monotheism because all the Jewish Christians already were monotheists in a biblical sense. The Greek Christians had to fight this stuff. Justin Martyr had to fight this stuff. Athanasius and the Cappadocian fathers had to fight this stuff constantly pushing back against the background Greek culture. And Moffitt and Van Dorn wanna point to that and say, see, really, they're just Greeks in disguise and in the reality is Athanasius and the cap oceans, were fighting against the theology that is making a resurgence in this divine council theory. [00:34:55] Conclusion and Call to Action Tony Arsenal: So I think that's enough for now. Please. Again, I'm writing a long series on this. I don't know how long it's gonna take. I think it's gonna be probably 10 or 13, 10 to 13 articles. It's, it's gonna be a pretty extensive project. But go read them. Go look at them, listen to their episodes, read their articles, and then you compare that to the word of God, has what I said made more sense or does what they make more sense. So I'll leave you with that. The dog is losing her mind. And uh, with that honor, everyone love the brotherhood.

In Benjamin Doyle's valedictory speech on Thursday, they call out Parliament for being a Hostile and Toxic place.Paul McMahon has a chat with us about The People's Choice, an organisation housing Left candidates with a shared vision for Christchurch.The Wellbeing Economy Alliance has put out a document to discuss the need for long-term planning and policy making - Jim Bolger gives his thoughts on the document that he has endorsed and the current state of New Zealand politics.=================================Come support the work we're doing by becoming a Patron of ⁠⁠#BHN⁠⁠ www.patreon.com/BigHairyNews⁠=================================Merch available at www.BHNShop.nz Like us on Facebookwww.facebook.com/BigHairyNews Follow us on Twitter.@patbrittenden @Chewie_NZFollow us on BlueskyPat @patbrittenden.bsky.socialChewie @chewienz.bsky.socialEmily @iamprettyawesome.bsky.socialMagenta @xkaosmagex.bsky.social

In the Shadow of the Global North: Journalism in Postcolonial Africa (Cambridge UP, 2025) unpacks the historical, cultural, and institutional forces that organize and circulate journalistic narratives in Africa to show that something complex is unfolding in the postcolonial context of global journalistic landscapes, especially the relationships between cosmopolitan and national journalistic fields. Departing from the typical discourse about journalistic depictions of Africa, J. Siguru Wahutu turns our focus to the underexplored journalistic representations created by African journalists reporting on African countries. In assessing news narratives and the social context within which journalists construct these narratives, Wahutu captures not only the marginalization of African narratives by African journalists but opens up an important conversation about what it means to be an African journalist, an African news organization, and African in the postcolony. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In the Shadow of the Global North: Journalism in Postcolonial Africa (Cambridge UP, 2025) unpacks the historical, cultural, and institutional forces that organize and circulate journalistic narratives in Africa to show that something complex is unfolding in the postcolonial context of global journalistic landscapes, especially the relationships between cosmopolitan and national journalistic fields. Departing from the typical discourse about journalistic depictions of Africa, J. Siguru Wahutu turns our focus to the underexplored journalistic representations created by African journalists reporting on African countries. In assessing news narratives and the social context within which journalists construct these narratives, Wahutu captures not only the marginalization of African narratives by African journalists but opens up an important conversation about what it means to be an African journalist, an African news organization, and African in the postcolony. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

In the Shadow of the Global North: Journalism in Postcolonial Africa (Cambridge UP, 2025) unpacks the historical, cultural, and institutional forces that organize and circulate journalistic narratives in Africa to show that something complex is unfolding in the postcolonial context of global journalistic landscapes, especially the relationships between cosmopolitan and national journalistic fields. Departing from the typical discourse about journalistic depictions of Africa, J. Siguru Wahutu turns our focus to the underexplored journalistic representations created by African journalists reporting on African countries. In assessing news narratives and the social context within which journalists construct these narratives, Wahutu captures not only the marginalization of African narratives by African journalists but opens up an important conversation about what it means to be an African journalist, an African news organization, and African in the postcolony. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/communications

In the Shadow of the Global North: Journalism in Postcolonial Africa (Cambridge UP, 2025) unpacks the historical, cultural, and institutional forces that organize and circulate journalistic narratives in Africa to show that something complex is unfolding in the postcolonial context of global journalistic landscapes, especially the relationships between cosmopolitan and national journalistic fields. Departing from the typical discourse about journalistic depictions of Africa, j. Siguru Wahutu turns our focus to the underexplored journalistic representations created by African journalists reporting on African countries. In assessing news narratives and the social context within which journalists construct these narratives, Wahutu captures not only the marginalization of African narratives by African journalists but opens up an important conversation about what it means to be an African journalist, an African news organization, and African in the postcolony.

In the Shadow of the Global North: Journalism in Postcolonial Africa (Cambridge UP, 2025) unpacks the historical, cultural, and institutional forces that organize and circulate journalistic narratives in Africa to show that something complex is unfolding in the postcolonial context of global journalistic landscapes, especially the relationships between cosmopolitan and national journalistic fields. Departing from the typical discourse about journalistic depictions of Africa, J. Siguru Wahutu turns our focus to the underexplored journalistic representations created by African journalists reporting on African countries. In assessing news narratives and the social context within which journalists construct these narratives, Wahutu captures not only the marginalization of African narratives by African journalists but opens up an important conversation about what it means to be an African journalist, an African news organization, and African in the postcolony. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/journalism

Zack and Annie are back on the mic for a brand new episode of It's About Bravo!This week they're diving straight into the recaps: 

In this episode, I had Mike Gordon from 3DNA Dental to discuss the revolutionary impact of 3D printing technology in orthodontics.With a background deeply rooted in IT, he sheds light on how 3D printing is transforming dental practices and shares insights on the latest advancements, particularly with direct print clear aligners.Departing from traditional in-house aligners that involve multiple steps, including setting up a case, printing models, and post-processing, direct print aligners streamline the process significantly.Mike provides insights into the cost per aligner, which ranges between $4 to $6 in material costs. Compared to the national average of $56 per aligner, the direct print technology presents significant cost savings for dental practices.3DNA Dental provides comprehensive support and implementation services for dental practices venturing into 3D printing. The company's primary focus is on real, ongoing support for in-clinic adoption, ensuring a seamless integration of 3D printing technologies to dramatically cut lab costs and improve patient service times.Tune in to learn more!Key TakeawaysIntro (00:00)About Mike Gordon and 3DNA Dental (01:40)Direct print 3D aligners (06:21)Key features of direct print clear aligners (10:47)Cost implications and material properties (14:30)Diverse applications of 3D printing (18:12)Additional Resources

Barnesy, Ed and Scotty discuss the Dons who want out, the trade pitches to get Charlie Curnow and preview the first week of finals on the CODE AFL show.See omnystudio.com/listener for privacy information.

Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; (Hebrews 3:12-14) 1/ A soul brought to be with the Lord here below. 2/ That which leads to departing from him. 3/ The three preventatives to departing from him, as found in the text. *Sermon summary:* The sermon cautions against spiritual backsliding, emphasizing the dangers of unbelief, the hardening influence of sin, and the erosion of confidence in Christ. Drawing parallels to the history of Israel, it highlights the importance of vigilance against these pitfalls, urging believers to actively take heed, exhort one another daily, and steadfastly hold onto the assurance of God's work in their lives. Ultimately, the message underscores the need to maintain a firm grip on the initial joy and conviction of faith, recognizing that consistent engagement with the Word and mutual encouragement are essential safeguards against departing from the Lord's grace and fellowship.

Lebanon: UNIFIL departing, LAF rising. Michael Wagenheim, i24. Malcolm Hoenlein @Conf_of_Pres @MHoenlein1 1950

AP's Lisa Dwyer reports that two departing scientific leaders at the Centers for Disease Control and Prevention say political interference at the agency remains a problem.

Wyatt Wheeler has been a fixture in Ozarks sports for the past decade, and now he’s moving on to a new chapter. He sits down with host Scott Puryear to reflect on 10 years at the Springfield News-Leader, sharing stories from the sidelines and memories that defined his beat. Wyatt also previews the upcoming Missouri State football season, talks candidly about how sports journalism has evolved, and looks ahead to his next role covering Kansas State athletics for the Topeka Capital-Journal.​​​​​​​ Thanks to our sponsors Fastbreak Sports, the largest selection of cards & card supplies in Southwest Mo, The Pitch Pizza & Pub, and Thompson Sales! See omnystudio.com/listener for privacy information.

The footy world will take a breather this weekend but there is still plenty happening! Silvagni, De Koning & Curnow want out of the Blues, Harley Reid re-commits to the Eagles, the All Australian squad has dropped & much more! See omnystudio.com/listener for privacy information.

Meriden Mayor Kevin Scarpati joins us to talk about the Volunteer Fire Department closing in the city.

I am just back from a vacation that took me across three states, one Navajo reservation, and some federal land in the southwest of the United States. Departing the humid and heavily greened northeast to the dry and brown and red landscapes of the southwest was a major transition. I have never spent that much time in that part of the country, so it was, you might say, quite the experience. Traveling throughout the region really revealed the expansiveness of it. The lack of foliage will do that as you can kind of see to the horizon between the buttes and mesas. It also was my first time flying in a long time where I didn't have to take off my shoes going through security. That was exciting. Well, maybe not exciting but one less thing to manage and deal with given all the other rules and restrictions that we have to face when trying to get to our lanes. When thinking about the trip and all the jurisdictions I crossed, it can be hard to keep track of what I can and cannot do. City laws, state laws, federal laws, tribal laws, airport regulations. What's legal in Vegas is not legal in Sedona. What you might be able to do in Page, Arizona isn't necessarily the same as St. George, Utah. You get the point. And let's keep in mind that all of this started in Boston, Massachusetts. The law can be complicated no matter what, and only becomes that much more challenging when you are throwing in all of these different environments. And did I mention the seemingly constant shift in time zones as you cross different borders? My guest today has a keen interest in making the law more manageable. Professor Demetrios Karis has been exploring ways of improving legal design to improve access and outcomes for citizens engaging the courts. As we discuss, there is plenty of work to do that keeps him and his students busy. From legal forms, to wayfinding in courts, to translating legal procedures, to legal language itself, the law has a lot of room to make things easier and create better experiences.I talk with Demetrios, who is a colleague of mine at Bentley University, about the origins of his user experience career through this PhD in Experimental Psychology from Cornell. He shares his first job at Grumman Aircraft, where he was looking at the design of cockpits and instrumentation as part of their internal research and development group. He shares his journey to Verizon, and then to Google where he learned more about doing qualitative research and ethnography. He then discusses how his teaching at Bentley University and experiences in the court system resulted in working with the Massachusetts courts to try to improve access and usability of courts and the law. As he states, the court system is designed by lawyers for lawyers. Despite that, more people are representing themselves, which results in massive challenges on what to do and how to do it. We also talk about his writing on the collapse of human civilization resulting from the sustainability crisis, and how we need to tackle challenges in complex systems through intensive study, creativity, and determination to make positive changes. Demetrios Karis LinkedIn: https://www.linkedin.com/in/demetrioskaris/Demetrios Karis Researchgate: https://www.researchgate.net/profile/Demetrios-Karis

Join Premium! Ready for an ad-free meditation experience? Join Premium now and get every episode from ALL of our podcasts completely ad-free now! Just a few clicks makes it easy for you to listen on your favorite podcast player.  Become a PREMIUM member today by going to --> https://WomensMeditationNetwork.com/premium Let yourself rest… Let the blankets hold you, Soft as the tide that returns each night To kiss the shore. PAUSE… There is just this breath, And then the next. A rhythm like waves, Arriving, Departing. PAUSE… Inhale slowly— Let it fill you like moonlight on water. Exhale— And begin to drift. Join our Premium Sleep for Women Channel on Apple Podcasts and get ALL 5 of our Sleep podcasts completely ad-free! Join Premium now on Apple here --> https://bit.ly/sleepforwomen  Join our Premium Meditation for Kids Channel on Apple Podcasts and get ALL 5 of our Kids podcasts completely ad-free! Join Premium now on Apple here → https://bit.ly/meditationforkidsapple Hey, I'm so glad you're taking the time to be with us today. My team and I are dedicated to making sure you have all the meditations you need throughout all the seasons of your life.  If there's a meditation you desire, but can't find, email us at Katie Krimitsos to make a request. We'd love to create what you want!  Namaste, Beautiful,

Join Premium! Ready for an ad-free meditation experience? Join Premium now and get every episode from ALL of our podcasts completely ad-free now! Just a few clicks makes it easy for you to listen on your favorite podcast player.  Become a PREMIUM member today by going to --> https://WomensMeditationNetwork.com/premium Let yourself rest… Let the blankets hold you, Soft as the tide that returns each night To kiss the shore. PAUSE… There is just this breath, And then the next. A rhythm like waves, Arriving, Departing. PAUSE… Inhale slowly— Let it fill you like moonlight on water. Exhale— And begin to drift. Join our Premium Sleep for Women Channel on Apple Podcasts and get ALL 5 of our Sleep podcasts completely ad-free! Join Premium now on Apple here --> https://bit.ly/sleepforwomen  Join our Premium Meditation for Kids Channel on Apple Podcasts and get ALL 5 of our Kids podcasts completely ad-free! Join Premium now on Apple here → https://bit.ly/meditationforkidsapple Hey, I'm so glad you're taking the time to be with us today. My team and I are dedicated to making sure you have all the meditations you need throughout all the seasons of your life.  If there's a meditation you desire, but can't find, email us at Katie Krimitsos to make a request. We'd love to create what you want!  Namaste, Beautiful,

An Icelandic Cruise Episode 63: Show Notes In mild protest against our usual summer holiday trend, Tom decided to go on a big trip, and today, we unpack everything he experienced on his Icelandic cruise aboard the Holland America Rotterdam. We begin with Tom's transatlantic flight in economy (the horror!) before learning about local transport options when traveling from Amsterdam to Rotterdam. Tom goes on to deliver an overview of the Holland America cruise line as we hear about the on-board food quality, housekeeping and safety protocols, how they live entertainment measures up against Royal Caribbean's benchmark, and everything you need to know about the Holland America casino. We also unpack multiple chance encounters Tom had with familiar faces, as well as his highlights from the ports and tourist attractions he visited. To end, Tom details his journey home on a low-cost carrier airline, and Trevor offers a sneak peek into his upcoming cruise on one of the Mediterranean's largest vessels.       Key Points From This Episode: [00:00] How Tom's summer trip began with a transatlantic flight in economy to Amsterdam.    [06:43] Getting to port: How he traveled from Amsterdam to Rotterdam.    [15:16] An overview of the Holland America Rotterdam.   [16:18] Food quality on board, how the main dining room works, and housekeeping protocols.  [20:18] How the live entertainment measures up against the Royal Caribbean benchmark.   [23:01] Chance encounters with familiar faces, sharing points and rewards, and gift cards.  [29:21] Highlights of the Holland America casino. [33:48] The ports and attractions Tom visited, starting with Norway and ending in Iceland.   [45:08] Departing from Keflavík International Airport on a low-cost carrier.  [48:40] Tom's final thoughts on Holland America, and a peek at Trevor's upcoming cruise.  Quotes: “For a six-hour flight across the Atlantic, the economy experience was not bad at all. It was very reasonable and pretty comfortable. Lately, all my transatlantic flights have been economy, one stop over the Atlantic, and they've been working out so far.” — @TktweetsKim [05:18] “The quality of food was very high, and we only did complimentary food; we didn't go to any specialty restaurants.” — @TktweetsKim [16:48] “One of the things that always separates a cruise experience from almost any other vacation experience [is] the ability to have a meal at the same time, with the same waiter, [and] at the same table. You get this feeling like you're a local by the second or third day.” — @tmount [17:51] “The live music was good, and if you're a music lover, you'll probably find something to enjoy. [However], if you're looking for an ice show or acrobatics or a Broadway musical, I don't think you're going to find it on Holland America.” — @TktweetsKim [21:58] “I'm so glad I didn't have to buy too much in Iceland because everything is expensive there.” — @TktweetsKim [42:21] Links Mentioned in Today's Episode: Holland America Rotterdam KLM Royal Dutch Airlines Winmatch365 Chase Sapphire Airport Lounges Hyatt Place Amsterdam Airport JetBlue Hurdy Gurdy Travel Podcast Princess Cruises Norwegian Fjords Cruises Celebrity Cruises Carnival Cruise Line Royal Caribbean Cruises Episode 33: Cruise Loyalty with Traveling Well for Less' Debra Schroeder Port of Rotterdam Ålesund City & Surroundings Akureyri, Iceland | Arctic Wonders on a European Cruise Mývatn Nature Baths Goðafoss Waterfall Ísafjörður, Iceland | Wild Westfjords on an Iceland Cruise Keflavík International Airport Icelandair WOW Air The Ritz-Carlton Thomas Kim on X Trevor Mountcastle on X The Milenomics Podcast Network

In this episode, Drew discusses how sin came into the world and the ripple effect as seen throughout history. He also points out the danger in departing from “God said” by looking at the example of Jeroboam's disobedience.Visit our linktree: https://linktr.ee/scatteredabroadnetwork Visit our website, www.scatteredabroad.org, and subscribe to our email list. "Like" and "share" our Facebook page: https:// www.facebook.com/sapodcastnetwork Follow us on Instagram: https://www.instagram.com/ the_scattered_abroad_network/ Subscribe to our Substack: https://scatteredabroad.substack.com/Subscribe to our YouTube channel: The Scattered Abroad Network Contact us through email at san@msop.org. If you would like to consider supporting us in any way, don't hesitate to contact us through this email.

In this episode, Drew discusses how sin came into the world and the ripple effect as seen throughout history. He also pointsout the danger in departing from “God said” by looking at the example of Jeroboam's disobedience.Visit our linktree: https://linktr.ee/scatteredabroadnetwork Visit our website, www.scatteredabroad.org, and subscribe to our email list. "Like" and "share" our Facebook page: https:// www.facebook.com/sapodcastnetwork Follow us on Instagram: https://www.instagram.com/ the_scattered_abroad_network/ Subscribe to our Substack: https://scatteredabroad.substack.com/Subscribe to our YouTube channel: The Scattered Abroad Network Contact us through email at san@msop.org. If you would like to consider supporting us in any way, don't hesitate to contact us through this email.

8-11-25 Hinkle Law Offices Top Five - Mountain West Conference now sued by three of its departing schools

Join Rob Fredette on the latest episode of HODGEPOD as he welcomes author Ken Tentarelli to discuss the fascinating world of historical fiction. Tentarelli, who transitioned from a career in engineering to writing, shares his journey into becoming an author and the inspiration behind his historical mystery series set during the Italian Renaissance. Following their love for travel through Italy, Tenterelli offers insights into the nuances of Italian history, culture, and the authenticity that historians demand from his genre. As they dive into his upcoming book due for release September 25th  "The Blackest Time," listeners get a sneak peek into a story set during the devastating period of the Black Plague. Tentarelli highlights the parallels between past pandemics and modern challenges, emphasizing the human resilience portrayed in his novels. Departing with tales of exploration, both literary and personal, this conversation isn't one to miss for history buffs and fiction enthusiasts alike. www.kententarelli.com The Blackest Time: A Novel of Florence during the Black Plague Paperback will be available on Amazon September 25, 2025. You can preorder now!! RECORDED JULY 6, 2025 Thank you for listening to HODGEPOD which can be heard on APPLE, SPOTIFY, IHEART, AUDACY, TUNEIN and the PODBEAN APP

Join Rob Fredette on the latest episode of HODGEPOD as he welcomes author Ken Tentarelli to discuss the fascinating world of historical fiction. Tentarelli, who transitioned from a career in engineering to writing, shares his journey into becoming an author and the inspiration behind his historical mystery series set during the Italian Renaissance. Following their love for travel through Italy, Tenterelli offers insights into the nuances of Italian history, culture, and the authenticity that historians demand from his genre. As they dive into his upcoming book due for release September 25th  "The Blackest Time," listeners get a sneak peek into a story set during the devastating period of the Black Plague. Tentarelli highlights the parallels between past pandemics and modern challenges, emphasizing the human resilience portrayed in his novels. Departing with tales of exploration, both literary and personal, this conversation isn't one to miss for history buffs and fiction enthusiasts alike. www.kententarelli.com The Blackest Time: A Novel of Florence during the Black Plague Paperback will be available on Amazon September 25, 2025. You can preorder now!! RECORDED JULY 6, 2025 Thank you for listening to HODGEPOD which can be heard on APPLE, SPOTIFY, IHEART, AUDACY, TUNEIN and the PODBEAN APP

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On the latest Positional Podcast, Dave Davis brings you all the newest Liverpool transfer talk, and who is the perfect midfield selection for Arne Slot this season? Learn more about your ad choices. Visit podcastchoices.com/adchoices

Dave and Christian are back to talk more slashers old and new.Intro 0:00 - 1:18:02Founder's Day 1:18:02 - 1:38:05Departing Seniors 1:38:05 - 1:59:46Enjoy!

Dave Hendrick is here to look at the latest LFC related news! He looks at today's news as Luis Diaz looks set to join Bayern Munich. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Harry bids farewell to the Dursleys for the final time of the series in a bit of an awkward moment. Hosts David and Kyle discuss the state of mind of each character during the farewell and some character growth for one Dursley family member in particular. Plus, a discussion on why the majority of wizards make terrible undercover spies in the Muggle world.

In this episode of Horror Hour with the Hanna's, we turn our attention to The Conjuring: The Devil Made Me Do It (2021), the third entry in the core Conjuring franchise—and perhaps its most divisive. Departing from haunted house tropes and moving into courtroom drama territory, this installment dramatizes the real-life 1981 trial of Arne Cheyenne Johnson, who claimed demonic possession as his defense for murder. We examine the film's shift in tone, its blend of true crime and supernatural horror, and whether that mix delivers the tension and terror fans expect. While Patrick Wilson and Vera Farmiga once again shine as Ed and Lorraine Warren, we ask: does the mystery keep us invested, or does the film lose momentum once it steps outside the haunted walls? Join us as we discuss the highs, the lows, and whether The Devil Made Me Do It proves the franchise still has spiritual life—or is starting to feel a little… possessed by formula.   This week we are joined by friend of the show Sara of Paranormal in Pennsylvania fame. Listen to Paranormal in Pennsylvania here: https://open.spotify.com/show/2VriVej4wyJcA0MVmTdkHR?si=2854a4fd89404a50     Follow Us on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ and ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠TikTok⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠: @horrorhourwiththehannas   Music by Aries Beats - ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/watch?v=DPpnxLYrzVA⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  

The partnership of Young Men General President Steven J. Lund and his wife, Sister Kalleen Lund, has been an international one. Having met first in Frankfurt, Germany, while President Lund was enlisted in the U.S. Army after serving a mission, they reunited later as students at BYU in Provo, Utah, and married in the Salt Lake Temple in 1980. They have four children and several grandchildren, have served as mission leaders in the Georgia Atlanta Mission and have built a life of both religious and community service. They join Church News editor Ryan Jensen on this episode of the Church News podcast to discuss how patterns of service and sacrifice have blessed their lives as they serve their Church, community and family. The Church News Podcast is a weekly podcast that invites listeners to make a journey of connection with members of The Church of Jesus Christ of Latter-day Saints across the globe. Hosts Jon Ryan Jensen, editor of the Church News, and Church News reporter Mary Richards share unique views of the stories, events, and people who form this international faith. With each episode, listeners are asked to embark on a journey to learn from one another and ponder, “What do I know now?” because of the experience. Produced by KellieAnn Halvorsen.

Ole Miss in less than 24 hours lost a pair of off-field recruiting staffers, Kelvin Bolden and Alex Brown, to rival LSU and the NFL's Atlanta Falcons, respectively.Brad Logan welcomes in David Johnson to discuss the moves and what comes next.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

A Gracious Departing (2 Timothy 4:16-22) by Faith Family Church Oak Grove

Send us a textWelcome to The Bible Project Daily Podcast. Today, we're looking at Judges 18 — a sobering account of how a whole tribe, the Danites, slowly walked away from the Lord. This isn't just a story of ancient idolatry; it's a powerful warning about what happens when God's people stop trusting His Word and start crafting a religion that suits their own desires. From misplaced trust to spiritual shortcuts, the story of Dan holds up a mirror to our own lives. Let's walk through this passage together — and ask: Are we truly walking with God, or just going through the motions?Summary: In this episode, we follow the tragic path of the tribe of Dan as they forsake God's promise and pursue their own plan. Instead of claiming their God-given inheritance, they seek out easier alternatives — and end up embracing idolatry. Through their journey, we see the subtle danger of drifting from the Lord, the consequences of compromised worship, and the challenge to return to genuine trust and obedience.Key Verse:“In those days Israel had no king; everyone did what was right in his own eyes.” — Judges 18:1Takeaway: True worship isn't about convenience or appearance — it's about obedience, trust, and the real presence of God. If you've wandered, there's still time to return.Support the showTo listen to my monthly church history podcast, subscribe at; https://thehistoryofthechristianchurch.buzzsprout.com For an ad-free version of my podcasts plus the opportunity to enjoy hours of exclusive content and two bonus episodes a month whilst also helping keep the Bible Project Daily Podcast free for listeners everywhere support me at;|PatreonSupport me to continue making great content for listeners everywhere.https://thebibleproject.buzzsprout.com

Murph & Markus: "What did Young Tony ask today?" - What is a dude? Which Bay Area trade will end up being the most impactful? Did Buster pull off the greatest trade in franchise history? In terms of players departing from iconic franchises, who made you feel the most heartbroken?See omnystudio.com/listener for privacy information.

Murph & Markus: "What did Young Tony ask today?" - What is a dude? Which Bay Area trade will end up being the most impactful? Did Buster pull off the greatest trade in franchise history? In terms of players departing from iconic franchises, who made you feel the most heartbroken?See omnystudio.com/listener for privacy information.

June 8th, 2025 God's pattern for marriage includes… #1 - Deliberate differences. #2 - Departing parents. #3 - Developing oneness.

In this lively episode of Brown Water Banter, we chat with Captain Greg and Candy from Go With The Flow Charters, a unique charter service based in Ocean Springs, Mississippi. Departing from traditional fishing excursions, they offer unforgettable boat experiences tailored for celebrations, relaxation, and pure enjoyment on the Gulf Coast waters. Discover how Go With The Flow Charters specializes in:

This week, Vanessa and Casper explore the theme of Vulnerability in Chapter 3 of Harry Potter and the Deathly Hallows! They discuss Dudley, Vernon, and Petunia's respective vulnerabilities in this chapter! Throughout the episode we consider the question: how can showing vulnerability invite others to be more vulnerable themselves?Today's episode is dedicated to Judith Giller Leinwahl, who helped shape this show and community.Thank you to Emily for this week's voicemail! Next week we're reading Chapter 4, The Seven Potters, through the theme of outrage.Harry Potter and the Sacred Text is a Not Sorry ProductionFind us at our website | Follow us on Instagram--It's two sickles to join S.P.E.W., and only five dollars to join our Patreon for extra content every week! Please consider helping us fill our Gringotts vault so we can continue to make this show. Hosted on Acast. See acast.com/privacy for more information.