Podcasts about Fredriksen

Statens investorer takket nei // Fredriksen tar ny storgevinst // Hegnar om Vedum Hosted on Acast. See acast.com/privacy for more information.

What if understanding how your child thinks and learns could completely change the way you support them—and help them thrive in the process? Dr. Yael Rothman and Dr. Katia Fredriksen of Neuropsych Moms are joining me this week to demystify neuropsychological evaluations and empower parents with the tools to better understand and advocate for their children.   The surprising ways neuropsych testing can help unlock your child's potential (hint: it's not just about diagnoses). Why leaning into your child's strengths matters—and how to do that without tipping into toxic positivity. The conversation around diagnosis that so many parents fear—and why not talking about it might actually be more harmful. The 3 questions to ask yourself to help you determine if you should get your child a neuropsych evaluation and what you can expect from the process once you've made the decision to move forward. Is there an ideal age for children to receive a neuropsych evaluation? The importance of connecting all your child's doctors and mental health providers and why so many parents don't know this is an option. Clearing up some of the most common myths and fears surrounding a diagnosis like ADHD and autism.  Before you have a conversation with your child about their diagnosis, what parents should do first.   Whether you're wondering if a neuropsych evaluation is right for your child or you're looking for guidance after a diagnosis, tune in now to feel more confident and informed.       LEARN MORE ABOUT MY GUESTS: https://www.neuropsychmoms.com/ https://stixrud.com/staff/katia-fredriksen/ https://www.rothmanpediatricneuropsychology.com/    READ THEIR BOOKS:

Den tidligere Ørn Horten- og Nardo-spilleren Torgeir Ektvedt Fredriksen er ukas gjest! Det snakkes treningslære, labtester, restitusjon, styrketrening, mentale påkjenninger, ernæring, hurtighet, osv., osv.! Masse innhold på forholdsvis kort tid. Det slenges også en melding eller to retning noen konkurrenter i avdelingen.

In Episode #155 of Art of Raising Humans, Sara and Kyle sit down with pediatric neuropsychologists, Dr. Yale Rothman and Dr. Katie Fredriksen, to explore a crucial and timely topic — how to talk with kids about autism. In this episode, we discuss a thoughtful, kid-friendly book co-authored by Dr. Rothman and Dr. Fredriksen that helps children with autism understand how their brains work — and supports neurotypical children in understanding and connecting with autistic peers. This conversation sheds light on:What may be contributing to the rise in autism diagnosesWhy it's essential for all kids to understand neurodiversityHow parents can foster empathy, connection, and inclusionWhether you're parenting a child with autism or simply want to raise compassionate, informed kids, this episode offers meaningful insight and practical tools. The book we discuss is one every family will benefit from having on their shelf. 

Massive port deal gets caught in geopolitical crosshairs, the Houthi threaten shipping in the Red Sea again, and the USTR proposed fees debate and controversy. These are just some of the stories that are covered in the latest episode of Maritime in Minutes.Seatrade Maritime News' Marcus Hand and Gary Howard reflect on the month of March, with their highlights from the news in maritime and shipping, from the biggest stories to those that simply piqued their interest.Hear more about:CMB.TECH buying Fredriksen's Golden Ocean stake for $1.2bnCK Hutchison in $22.8bn ports deal with BlackRock and MSCUpdate: 36 crew accounted for after allision off UKBulk carriers struck off shipowners shopping listHouthi ban US vessels from Red Sea in response to Yemen attacksZero emission ships will be ready, fuel supply a worry says LR chiefChinese ship charges receive cool reception at USTRSix factors that enabled China to dominate global shipbuildingListen to the full episode nowIf you enjoyed this episode, please subscribe to ensure you don't miss our latest uploads. For the latest news on the shipping and maritime industries, visit www.searade-maritime.com Connect with Marcus Hand:Follow on Twitter: https://twitter.com/marcushand1 Follow on LinkedIn: https://www.linkedin.com/in/marcus-hand-b00a317/Connect with Gary Howard:Follow on Twitter: https://twitter.com/GaryLeeHoward Follow on LinkedIn: https://www.linkedin.com/in/garyleehoward/Don't forget to join the conversation and let us know what topics you want us to cover in future on Twitter, Facebook or LinkedIn

Innhold: 01:49 Siste ukers handler. 17:00 Emisjoner og nedsalg – med nulltildelinger. 21:12 Stortransaksjon i shipping og kritikk mot Fredriksen. 27:17 ACC og kildeskatt. 31:56 Hvorfor solgte markedet i Golden Ocean? 34:14 Toll, Tesla og annet fra Trump-administrasjonen. 51:16 Spetalen med 2x bud -og hva gjør Fredly?, omveltninger i og avkastning av sjarlatanporteføljen. 1:06:15 Oljepris. 1:11:25 Ras i oljeserviceaksjer. 1:13:06 Dobbel smell i Space-selskap. 1:20:38 Fungerer tilbakekjøp etter intensjonen? 1:24:58 Kommende ukes favoritter og obs'er

Frykten er at Trumps handelskrig vil øke inflasjonen og senke veksten i verdensøkonomien, men er frykten overdreven?Aksjemarkedene over hele verden falt kraftig mandag og tirsdag – etter at Trump i helgen varslet innføring av 25 prosent toll på varer fra Canada og Mexico tirsdag. Nedgangen skyldes ikke bare innføringen av toll, for det er fortsatt høyst usikkert hva slags konkrete konsekvenser tolløkningen har på de ulike varene. Dette snakker vi om i ukens episode av Finansredaksjonen. Kommentator Bård Bjerkholt har skrevet om konsekvensene av toll på de godt etablerte verdikjedene mellom USA, Mexico og Canada, hvor særlig bilindustrien kommer dårlig ut, fordi deler til amerikanske biler produseres og settes sammen i alle de tre landene. Hvis det skal ilegges toll hver gang en bildel krysser grensen, så vil prisen på den tradisjonelle amerikanske pickup'en stige med 8000 dollar, ifølge Wall Street Journal. Men for andre varer som importeres til USA, trenger ikke tollen bety økte priser. USA importerer store kvanta av meksikansk avokado, men flere hurtigmatkjeder som bruker avokado i produksjonen, sier de ikke vil øke prisene ut til forbruker, for konkurransen om kundene er høy i dette segmentet. Onsdag gikk også USAs handelsminister Lutnick ut å sa at det kunne være aktuelt å senke tollsatsene igjen, for land som «oppfyller alle betingelser «i handelsavtalen mellom USA, Mexico og Canada. Det er lett å bli forvirret av amerikansk politikk for tiden. Særlig siden Trump tirsdag sa han ville doble tollsatsene mot Canada, hvis de innførte gjengjeldelstoll mot amerikanske varer. Slik ser en ekte handelskrig ut. Børskommentator Thor Christian Jensen har fulgt markedene tett denne uken (også). Fallet i starten av uken skyldes like mye investorenes generelle negative syn på vekst i økonomien fremover, som innføringen av toll. Det at de amerikanske teknologiaksjene faller kan også skyldes at de har hatt en helt vanvittig oppgang på børsene de siste årene. Nedgangen de siste dagene, synes kun som en liten dump i aksjeutviklingen. Onsdag stiger også markedene igjen. Men hva skjer videre? Et faresignal fra den norske børsen er Jon Fredriksens salg av aksjene tørrlastrederiet Golden Ocean til et belgisk selskap. Få andre enn Fredriksen har like god nese for å forutse når et marked er på toppen. Blir det lavere vekst i verdensøkonomien, vil behovet for skip som frakter varer på verdenshavene bli lavere. Hosted on Acast. See acast.com/privacy for more information.

I denne episoden kan du høre første episode av Folkebladets nye fotballpodcast «Kortreist». Her kåres de 25 beste herrespillerne i Midt-Troms. Mathias Brobakk Nordgård og Ådne Fredriksen ankom studio med sine egne lister, og fikk hjelp av FK Senja-spiller Ivar Fredheim til å bli enig.

I første episode av Folkebladets nye fotballpodcast «Kortreist», kåres de 25 beste herrespillerne i Midt-Troms. Mathias Brobakk Nordgård og Ådne Fredriksen ankom studio med sine egne lister, og fikk hjelp av FK Senja-spiller Ivar Fredheim til å bli enig. Resultater hører du i denne rykende ferske podcasten.

Rotete festivalfiasko // Fredriksen satser nye milliarder // Hegnar om drosjemarkedet Hosted on Acast. See acast.com/privacy for more information.

The ancient Mediterranean teemed with gods. For centuries, a practical religious pluralism prevailed. How, then, did one particular god come to dominate the politics and piety of the late Roman Empire? In Ancient Christianities: The First Five Hundred Years (Princeton University Press, 2024), Dr. Paula Fredriksen traces the evolution of early Christianity—or rather, of early Christianities—through five centuries of Empire, mapping its pathways from the hills of Judea to the halls of Rome and Constantinople. It is a story with a sprawling cast of characters: not only theologians, bishops, and emperors, but also gods and demons, angels and magicians, astrologers and ascetics, saints and heretics, aristocratic patrons and millenarian enthusiasts. All played their part in the development of what became and remains an energetically diverse biblical religion. The New Testament, as we know it, represents only a small selection of the many gospels, letters, acts of apostles, and revelations that circulated before the establishment of the imperial church. It tells how the gospel passed from Jesus, to the apostles, thence to Paul. But by using our peripheral vision, by looking to noncanonical and paracanonical texts, by availing ourselves of information derived from papyri, inscriptions, and archaeology, we can see a different, richer, much less linear story emerging. Dr. Fredriksen brings together these many sources to reconstruct the lively interactions of pagans, Jews, and Christians, tracing the conversions of Christianity from an energetic form of Jewish messianism to an arm of the late Roman state. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. 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

The ancient Mediterranean teemed with gods. For centuries, a practical religious pluralism prevailed. How, then, did one particular god come to dominate the politics and piety of the late Roman Empire? In Ancient Christianities: The First Five Hundred Years (Princeton University Press, 2024), Dr. Paula Fredriksen traces the evolution of early Christianity—or rather, of early Christianities—through five centuries of Empire, mapping its pathways from the hills of Judea to the halls of Rome and Constantinople. It is a story with a sprawling cast of characters: not only theologians, bishops, and emperors, but also gods and demons, angels and magicians, astrologers and ascetics, saints and heretics, aristocratic patrons and millenarian enthusiasts. All played their part in the development of what became and remains an energetically diverse biblical religion. The New Testament, as we know it, represents only a small selection of the many gospels, letters, acts of apostles, and revelations that circulated before the establishment of the imperial church. It tells how the gospel passed from Jesus, to the apostles, thence to Paul. But by using our peripheral vision, by looking to noncanonical and paracanonical texts, by availing ourselves of information derived from papyri, inscriptions, and archaeology, we can see a different, richer, much less linear story emerging. Dr. Fredriksen brings together these many sources to reconstruct the lively interactions of pagans, Jews, and Christians, tracing the conversions of Christianity from an energetic form of Jewish messianism to an arm of the late Roman state. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The ancient Mediterranean teemed with gods. For centuries, a practical religious pluralism prevailed. How, then, did one particular god come to dominate the politics and piety of the late Roman Empire? In Ancient Christianities: The First Five Hundred Years (Princeton University Press, 2024), Dr. Paula Fredriksen traces the evolution of early Christianity—or rather, of early Christianities—through five centuries of Empire, mapping its pathways from the hills of Judea to the halls of Rome and Constantinople. It is a story with a sprawling cast of characters: not only theologians, bishops, and emperors, but also gods and demons, angels and magicians, astrologers and ascetics, saints and heretics, aristocratic patrons and millenarian enthusiasts. All played their part in the development of what became and remains an energetically diverse biblical religion. The New Testament, as we know it, represents only a small selection of the many gospels, letters, acts of apostles, and revelations that circulated before the establishment of the imperial church. It tells how the gospel passed from Jesus, to the apostles, thence to Paul. But by using our peripheral vision, by looking to noncanonical and paracanonical texts, by availing ourselves of information derived from papyri, inscriptions, and archaeology, we can see a different, richer, much less linear story emerging. Dr. Fredriksen brings together these many sources to reconstruct the lively interactions of pagans, Jews, and Christians, tracing the conversions of Christianity from an energetic form of Jewish messianism to an arm of the late Roman state. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

The ancient Mediterranean teemed with gods. For centuries, a practical religious pluralism prevailed. How, then, did one particular god come to dominate the politics and piety of the late Roman Empire? In Ancient Christianities: The First Five Hundred Years (Princeton University Press, 2024), Dr. Paula Fredriksen traces the evolution of early Christianity—or rather, of early Christianities—through five centuries of Empire, mapping its pathways from the hills of Judea to the halls of Rome and Constantinople. It is a story with a sprawling cast of characters: not only theologians, bishops, and emperors, but also gods and demons, angels and magicians, astrologers and ascetics, saints and heretics, aristocratic patrons and millenarian enthusiasts. All played their part in the development of what became and remains an energetically diverse biblical religion. The New Testament, as we know it, represents only a small selection of the many gospels, letters, acts of apostles, and revelations that circulated before the establishment of the imperial church. It tells how the gospel passed from Jesus, to the apostles, thence to Paul. But by using our peripheral vision, by looking to noncanonical and paracanonical texts, by availing ourselves of information derived from papyri, inscriptions, and archaeology, we can see a different, richer, much less linear story emerging. Dr. Fredriksen brings together these many sources to reconstruct the lively interactions of pagans, Jews, and Christians, tracing the conversions of Christianity from an energetic form of Jewish messianism to an arm of the late Roman state. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars.

The ancient Mediterranean teemed with gods. For centuries, a practical religious pluralism prevailed. How, then, did one particular god come to dominate the politics and piety of the late Roman Empire? In Ancient Christianities: The First Five Hundred Years (Princeton University Press, 2024), Dr. Paula Fredriksen traces the evolution of early Christianity—or rather, of early Christianities—through five centuries of Empire, mapping its pathways from the hills of Judea to the halls of Rome and Constantinople. It is a story with a sprawling cast of characters: not only theologians, bishops, and emperors, but also gods and demons, angels and magicians, astrologers and ascetics, saints and heretics, aristocratic patrons and millenarian enthusiasts. All played their part in the development of what became and remains an energetically diverse biblical religion. The New Testament, as we know it, represents only a small selection of the many gospels, letters, acts of apostles, and revelations that circulated before the establishment of the imperial church. It tells how the gospel passed from Jesus, to the apostles, thence to Paul. But by using our peripheral vision, by looking to noncanonical and paracanonical texts, by availing ourselves of information derived from papyri, inscriptions, and archaeology, we can see a different, richer, much less linear story emerging. Dr. Fredriksen brings together these many sources to reconstruct the lively interactions of pagans, Jews, and Christians, tracing the conversions of Christianity from an energetic form of Jewish messianism to an arm of the late Roman state. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

The ancient Mediterranean teemed with gods. For centuries, a practical religious pluralism prevailed. How, then, did one particular god come to dominate the politics and piety of the late Roman Empire? In Ancient Christianities: The First Five Hundred Years (Princeton University Press, 2024), Dr. Paula Fredriksen traces the evolution of early Christianity—or rather, of early Christianities—through five centuries of Empire, mapping its pathways from the hills of Judea to the halls of Rome and Constantinople. It is a story with a sprawling cast of characters: not only theologians, bishops, and emperors, but also gods and demons, angels and magicians, astrologers and ascetics, saints and heretics, aristocratic patrons and millenarian enthusiasts. All played their part in the development of what became and remains an energetically diverse biblical religion. The New Testament, as we know it, represents only a small selection of the many gospels, letters, acts of apostles, and revelations that circulated before the establishment of the imperial church. It tells how the gospel passed from Jesus, to the apostles, thence to Paul. But by using our peripheral vision, by looking to noncanonical and paracanonical texts, by availing ourselves of information derived from papyri, inscriptions, and archaeology, we can see a different, richer, much less linear story emerging. Dr. Fredriksen brings together these many sources to reconstruct the lively interactions of pagans, Jews, and Christians, tracing the conversions of Christianity from an energetic form of Jewish messianism to an arm of the late Roman state. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

The ancient Mediterranean teemed with gods. For centuries, a practical religious pluralism prevailed. How, then, did one particular god come to dominate the politics and piety of the late Roman Empire? In Ancient Christianities: The First Five Hundred Years (Princeton University Press, 2024), Dr. Paula Fredriksen traces the evolution of early Christianity—or rather, of early Christianities—through five centuries of Empire, mapping its pathways from the hills of Judea to the halls of Rome and Constantinople. It is a story with a sprawling cast of characters: not only theologians, bishops, and emperors, but also gods and demons, angels and magicians, astrologers and ascetics, saints and heretics, aristocratic patrons and millenarian enthusiasts. All played their part in the development of what became and remains an energetically diverse biblical religion. The New Testament, as we know it, represents only a small selection of the many gospels, letters, acts of apostles, and revelations that circulated before the establishment of the imperial church. It tells how the gospel passed from Jesus, to the apostles, thence to Paul. But by using our peripheral vision, by looking to noncanonical and paracanonical texts, by availing ourselves of information derived from papyri, inscriptions, and archaeology, we can see a different, richer, much less linear story emerging. Dr. Fredriksen brings together these many sources to reconstruct the lively interactions of pagans, Jews, and Christians, tracing the conversions of Christianity from an energetic form of Jewish messianism to an arm of the late Roman state. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

The ancient Mediterranean teemed with gods. For centuries, a practical religious pluralism prevailed. How, then, did one particular god come to dominate the politics and piety of the late Roman Empire? In Ancient Christianities: The First Five Hundred Years (Princeton University Press, 2024), Dr. Paula Fredriksen traces the evolution of early Christianity—or rather, of early Christianities—through five centuries of Empire, mapping its pathways from the hills of Judea to the halls of Rome and Constantinople. It is a story with a sprawling cast of characters: not only theologians, bishops, and emperors, but also gods and demons, angels and magicians, astrologers and ascetics, saints and heretics, aristocratic patrons and millenarian enthusiasts. All played their part in the development of what became and remains an energetically diverse biblical religion. The New Testament, as we know it, represents only a small selection of the many gospels, letters, acts of apostles, and revelations that circulated before the establishment of the imperial church. It tells how the gospel passed from Jesus, to the apostles, thence to Paul. But by using our peripheral vision, by looking to noncanonical and paracanonical texts, by availing ourselves of information derived from papyri, inscriptions, and archaeology, we can see a different, richer, much less linear story emerging. Dr. Fredriksen brings together these many sources to reconstruct the lively interactions of pagans, Jews, and Christians, tracing the conversions of Christianity from an energetic form of Jewish messianism to an arm of the late Roman state. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

The ancient Mediterranean teemed with gods. For centuries, a practical religious pluralism prevailed. How, then, did one particular god come to dominate the politics and piety of the late Roman Empire? In Ancient Christianities: The First Five Hundred Years (Princeton University Press, 2024), Dr. Paula Fredriksen traces the evolution of early Christianity—or rather, of early Christianities—through five centuries of Empire, mapping its pathways from the hills of Judea to the halls of Rome and Constantinople. It is a story with a sprawling cast of characters: not only theologians, bishops, and emperors, but also gods and demons, angels and magicians, astrologers and ascetics, saints and heretics, aristocratic patrons and millenarian enthusiasts. All played their part in the development of what became and remains an energetically diverse biblical religion. The New Testament, as we know it, represents only a small selection of the many gospels, letters, acts of apostles, and revelations that circulated before the establishment of the imperial church. It tells how the gospel passed from Jesus, to the apostles, thence to Paul. But by using our peripheral vision, by looking to noncanonical and paracanonical texts, by availing ourselves of information derived from papyri, inscriptions, and archaeology, we can see a different, richer, much less linear story emerging. Dr. Fredriksen brings together these many sources to reconstruct the lively interactions of pagans, Jews, and Christians, tracing the conversions of Christianity from an energetic form of Jewish messianism to an arm of the late Roman state. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

Traff blink med shorting // Avfeier Spetalen-slakt // Hegnar om Ruter Hosted on Acast. See acast.com/privacy for more information.

Ny podcast og vi har fått med oss gutta som står bak korttidsutleie-tjenesten, Dinbnb, nemlig Jonas Fredriksen og Emil Harloff. Jonas og Emil startet smått i Bergen med å leie ut kun én leilighet, men har nå vokst seg store og har flere titalls leiligheter i Bergen og Oslo. Dinbnb gjør det enkelt for deg som eier en utleiebolig. Alt om reisen til Dinbnb og mye mer i dagens episode. Sjekk ut Dinbnb her: https://dinbnb.no/Takk for at du lytter til Impressions Podcast! Har du forslag til gjester vi kan invitere? Send oss en melding på sosiale medier:Instagram: instagram.com/impressionspodTikTok: tiktok.com/@impressionspod Hosted on Acast. See acast.com/privacy for more information.

Fredriksen kan gjøre tregangeren // De beste satser på Sats // Hegnar om Støre Hosted on Acast. See acast.com/privacy for more information.

2024 - 09 - 08 -Tale- Lars Egil Fredriksen - Lys Over Land by Arna misjonsmenighet

It has been 365 days of Right Up Your Algae! 22 episodes later Clara and Emily are back and ready for a new year of sharing with you, stories and research about our natural world. The gals are taking it back to their roots and talking algae... kelp to be more specific. 1. Alexander-Michael A., et al. (2020). "The response of the northwest Atlantic Ocean to climate change." Journal of Climate 33.2: 405-428.2. Debernard, J., Sætra, Ø., & Røed, L. P. (2002). Future wind, wave and storm surge climate in the northern North Atlantic. Climate research, 23(1), 39-49.3. Fredriksen, S., Filbee-Dexter, K., Norderhaug, K.M. et al. (2020). Green gravel: a novel restoration tool to combat kelp forest decline. Sci Rep 10, 3983. https://doi.org/10.1038/s41598-020-60553-x4. Hatcher, B. G., Chapman, A. O., & Mann, K. H. (1977). An annual carbon budget for the kelp Laminaria longicruris. Marine Biology, 44, 85-96.5. Johnson, C. R., & Mann, K. H. (1988). Diversity, patterns of adaptation, and stability of Nova Scotian kelp beds. Ecological Monographs, 58(2), 129-154.6. Donovan Moira. (2023). Why scientists are looking to landscaping gravel to help restore Nova Scotia's kelp, CBC.7. Khan, Amina H., et al. (2018). "The effect of global climate change on the future distribution of economically important macroalgae (seaweeds) in the northwest Atlantic." Facets 3.1: 275-286.8. Krause-Jensen, D., & Duarte, C. M. (2016). Substantial role of macroalgae in marine carbon sequestration. Nature Geoscience, 9(10), 737-742.9. Merzouk, A., & Johnson, L. E. (2011). Kelp distribution in the northwest Atlantic Ocean under a changing climate. Journal of Experimental Marine Biology and Ecology, 400(1-2), 90-98.10. Wilson, K. L., Skinner, M. A., & Lotze, H. K. (2019). Projected 21st‐century distribution of canopy‐forming seaweeds in the Northwest Atlantic with climate change. Diversity and Distributions, 25(4), 582-602.11. Wright, L. S., Pessarrodona, A., & Foggo, A. (2022). Climate‐driven shifts in kelp forest composition reduce carbon sequestration potential. Global Change Biology, 28(18), 5514-5531.

Fredriksen dumper Equinor // Ser langvarig skade // Hegnar om Oslo-byrådet Hosted on Acast. See acast.com/privacy for more information.

Sjefsflukt fra Eie // Storeier vil ha Røkke-svar // Hegnar om Marius Borg Høiby Hosted on Acast. See acast.com/privacy for more information.

Why would you want to see a neuropsychologist for your child? Today, we had an amazing (& positive) conversation with Drs. Fredriksen and Rothman, pediatric neuropsychologists, who run a practice in Maryland. We discussed many amazing topics, including one we are asked ALL the time: How do we discuss our child's diagnosis with them? How do we have conversations with them, teaching them about their brains and why they work the way that they do?  Their first book is available for purchase, which teaches about ADHD and they have another book about Autism in the works! The books also include interactive activities that you can do alongside your child. You can check them out below! "Different Thinkers: ADHD" on Amazon: https://amzn.to/3XxmQ66 Website: https://www.neuropsychmoms.com/aboutus Instagram: https://www.instagram.com/neuropsychmoms/

Etter en par innholdsrike uker innholder episoden følgende: 02:00 Siste ukers handler/hendelser 17:35 Kollaps etter reversert carrytrade, volatilitet og rekyl 26:23 Stordeal i LPG-shipping ga shortmuligheter 29:17 Fredriksen-systemet med stikk i salgsmelding, AGAS-sjefen som "sjarlatanoffer" 32:47 Fredly flagger i SDSD 35:04 "Spennende" investormøter 36:08 Selskapenes formål vs kommunisert aktivitet 38:10 Lytix Biopharma 41:06 Hvor starter man som uerfaren i aksjemarkedet? 42:31 DNO 45:06 Update rabatter Saga/SDSD 45:41 Q2-rapporteringen fra riggselskapene 48:22 Kommende ukes favoritter og obs'er 1:04:20 Regnskapsanalyse av Wallenius Wilhelmsen

Vi oppsummerer OL fram til begge lagenes kvartfinale.

Rift om Fredriksen-aksjer // Tror ikke på lånerente under 5 % // Hegnar om boligprisene Hosted on Acast. See acast.com/privacy for more information.

De siste dagene har det kommet flere bevis på at alt det den nylig fylte 80 år gamle John Fredriksen tar i blir til gull. John Fredriksen fylte 80 år forrige helg, men vil på ingen måte trappe ned. Det er på mange måter forståelig, siden han har fått ferten av et gullkantet marked i tank. I ukens episode av Finansredaksjonen, en podkast som lages av oss i DN, snakker vi om John Fredriksens imponerende og beinharde vei til å bli en av verdens rikeste personer. DNs dokumentar i helgen viser at Fredriksen er like dedikert i utviklingen av virksomheten sin nå, som da han var yngre. Les også: «Industribygger», «rottweiler» og «genetisk medfødt teft»En av de om er intervjuet sier at: «Han kan lese shippingmarkeder og fremtiden på en slik måte at man av og til lurer på om han er synsk. Han vet presis når han skal selge skip før et marked går ned, like mye som han vet når han skal bestille nye skip i påvente av en oppgang i markedet.»Fredriksen har en ordrebok på inntil 37 skip nå. Det er liten tvil om at han tror på et godt marked fremover. Og det vil han følge tett på hver dag. Han har på ingen måte tenkt å slutte og jobbe, selv om bursdagskaken i år hadde 80 lys.Les også: Avance Gas betaler milliardutbytte etter rekordkvartal Hosted on Acast. See acast.com/privacy for more information.

Today we're tackling the challenge of decoding ADHD in children. Emily Kircher-Morris chats with Drs. Yael Rothman and Katia Fredriksen about the cultural and socioeconomic factors that influence the diagnosis, the disparities in diagnosis rates among different racial and ethnic groups, and the impact of stigma. They also explore the benefits of early diagnosis and intervention, and of recognizing and leveraging the strengths often inherent in ADHD. They touch on a host of other subjects as well, on episode 223. Takeaways Cultural and socioeconomic factors influence the diagnosis and management of ADHD in children, leading to disparities in diagnosis rates among different racial and ethnic groups. Early diagnosis and intervention are beneficial for children with ADHD, as it helps with de-stigmatization, self-esteem, and self-advocacy. ADHD individuals have unique strengths, such as creative thinking, hyperfocus, and resilience, which can be leveraged for success. Having conversations with children about their diagnosis is important for their understanding and self-acceptance. Parents should take time to process information, ask questions, and prioritize their own mental health throughout the diagnosis and management process. To learn more about the Neurodiversity University courses for educators, click the link, and get in touch with us through the contact page if you have questions. Join the Neurodiversity Podcast Advocacy & Support Group on Facebook! Dr. Katia Fredriksen and Dr. Yael Rothman are pediatric neuropsychologists at a private practice, where they complete assessments with children and adolescents with a wide range of conditions that impact learning, behavior, and/or socioemotional functioning. They recently published the first book of their Different Thinkers series, designed to provide elementary-age children with a resource to understand their diagnosis, manage the associated difficulties, and appreciate the many strengths that come along with their profiles. Their first book, Different Thinkers: ADHD, focuses on the diagnosis of ADHD. Dr. Fredriksen trained at Princeton University and the University of Massachusetts Boston. She lives with her family in Arlington, Virginia. Dr. Rothman trained at the University of Michigan and Ferkauf Graduate School of Psychology. She lives with her family in Washington, D.C. BACKGROUND READING Website Instagram Facebook Twitter/X Different Thinkers: ADHD

My guest is Dr. Katja Fredriksen, a reputed pediatric neuropsychologist and the co-author of the informative new book Different Thinkers: ADHD. Her book aims to clarify the ambiguity around ADHD for both children and adults, offering practical coping strategies while celebrating their potential. In this illuminating conversation, we dissect the intricacies of ADHD—an often-observed neurodevelopmental condition in children. Dr. Fredriksson guides us through various challenges: recognizing symptoms, difficulties in diagnosing ADHD, especially in girls, and the influence of digital screens on ADHD. She further highlights the importance of understanding the exclusive developmental traits of children with ADHD and how early identification can foster a healthy mindset and address self-deprecating beliefs. We then explore the inspiration behind 'Different Thinkers: ADHD.' The book hopes to embolden children with ADHD, equipping them with knowledge about their unique cognition and honoring their distinct ways of thinking. Don't miss out on this insightful episode loaded with valuable insights for your ADHD journey. This episode further illuminates the experiences of children with ADHD and underscores the need to empathize with their unique worldviews. It suggests coping mechanisms, emphasizes recognizing their strengths, and discusses the transformative power of child-friendly resources to encourage discussions about neurodiversity. It underscores children's need for self-advocacy, teaching them to stand up for themselves, fostering self-esteem, and enabling them to navigate social and academic landscapes successfully. This episode celebrates the positive traits of ADHD, including augmented creativity and innovation. Parents and caregivers are advised to acknowledge their child's developmental stage and abilities. This encourages compassion and patience. Moreover, the episode extols the critical role of self-care for parents and caregivers—indispensable to their wellness and critical for their ability to care for and nurture their children effectively. More on Different Thinkers: ADHD by Dr. Fredriksen and Dr. Rothman: https://www.boystownpress.org/different-thinkers-adhd-softcover/ —--- Topics covered in this episode: What is ADHD, and how is it diagnosed? What to do when suspicious of ADHD but school isn't on board yet? Is ADHD being overdiagnosed? Why are girls so tricky to diagnose? How can a child be a part of the process of diagnosis? Why write a children's book? What are the strengths of ADHD? Dr. Katja Fredriksen's words of wisdom for parents. —------   Stay connected to Kate at ADHD Kids Can Thrive: ADHD Kids Can Thrive Sign Up   —------ Thank you for listening!    #adhd #adhdkid #adhdparent #adhdkidscanthrive #adhdparentsupport #adhdsupport  #specialed #parenting #ADHDkidhealth #brainhealth #anxiety #depression #learningdisabilities #dyslexia #executivefunctioning #dyslexic

This week we're excited to introduce Dr. Rothman and Dr. Fredriksen, two powerful females, authors, mothers and doctors in the field of Neurodivergence. Together, they wrote Different Thinkers: ADHD. Different Thinkers: ADHD is a comprehensive resource about ADHD for children and adults alike, offering practical advice for managing symptoms and reflection prompts designed to help readers understand what it means to be a different thinker. Dr. Rothman and Dr. Fredriksen hope to help children understand their ADHD diagnosis and celebrate their different ways of thinking. Together we talk about why it's important for children to learn about their diagnoses and how celebrating difference can make everyone feel included. Our favorite quote this week is “Neurodiversity is to human culture like biodiversity is to the ecosystem”. You can find these amazing women on Instagram @neuropsychmomdocs Check out their book (WE LOVE IT) on Amazon here: https://www.amazon.com/shop/mindfulasamotherco/list/3S4K1ODX8R76S?ref_=cm_sw_r_cp_ud_aipsflist_aipsfmindfulasamotherco_8YZATPFZCNH3K1VHW485

This week we're excited to introduce Dr. Rothman and Dr. Fredriksen, two powerful females, authors, mothers and doctors in the field of Neurodivergence. Together, they wrote Different Thinkers: ADHD. Different Thinkers: ADHD is a comprehensive resource about ADHD for children and adults alike, offering practical advice for managing symptoms and reflection prompts designed to help readers understand what it means to be a different thinker. Dr. Rothman and Dr. Fredriksen hope to help children understand their ADHD diagnosis and celebrate their different ways of thinking. Together we talk about why it's important for children to learn about their diagnoses and how celebrating difference can make everyone feel included. Our favorite quote this week is “Neurodiversity is to human culture like biodiversity is to the ecosystem”. You can find these amazing women on Instagram @neuropsychmomdocs Check out their book (WE LOVE IT) on Amazon here: https://www.amazon.com/shop/mindfulasamotherco/list/3S4K1ODX8R76S?ref_=cm_sw_r_cp_ud_aipsflist_aipsfmindfulasamotherco_8YZATPFZCNH3K1VHW485

Welcome back to the Diverse Thinking Different Learning podcast where we are diving into a topic that is especially important for families raising children and teens who learn and think differently. Today's episode is particularly special as we explore empowering children and teens with ADHD and other learning differences by helping them understand their brains and embrace their unique gifts. I am joined by Drs. Fredriksen and Rothman, pediatric neuropsychologists from Maryland, who bring a wealth of knowledge and insights into this often misunderstood area. They share their journey of writing their recent book Different Thinkers: ADHD, a resource designed specifically for elementary-aged children and their families. We learn about the motivation behind creating this resource and the importance of not keeping diagnoses a secret from children but rather empowering them with knowledge about their developing brains. Throughout our conversation, we discuss the misconceptions surrounding ADHD and other learning differences, and the need to focus on strengths and not limitations. Drs. Fredriksen and Rothman share the struggles that children face in a world not built for different thinkers and offer some strategies for families to celebrate differences.   Show Notes: [1:50] - The book Different Thinkers: ADHD is unique as it is written for elementary-aged children. They didn't have a resource for families, so they made it themselves. [4:26] - Adults tend to underestimate children and how much they realize that they learn differently. Don't keep their diagnosis a secret. [6:51] - We need to take the more effective path of demonstrating how a learning difference can be a gift. [8:34] - There are a lot of misconceptions around diagnoses. [10:28] - Attention levels wax and wane for the average neurotypical person, but there is a difference between those experiences and those who have ADHD. [12:30] - Standardized tests and questionnaires are sometimes frowned upon, but they have a helpful purpose. [14:10] - Kids can and should learn that their brains are still developing and may develop differently than their peers. [17:20] - The world was not built for different thinkers. [22:51] - Research shows that children with ADHD receive more negative feedback than their peers. [24:55] - Different Thinkers: ADHD is intended to be a resource for families to talk to their child about a diagnosis. Drs. Rothman and Fredriksen suggest ways to use it. [27:21] - Children can read and listen about the characters in the book who are experiencing ADHD like they are. [30:06] - Celebrating differences is key. [31:31] - The work that neuropsychologists do is important, but it isn't always accessible to everyone.   About Our Guests: Drs. Fredriksen and Rothman are both pediatric neuropsychologists in Maryland who specialize in comprehensive evaluations for children, adolescents, and young adults with a wide range of conditions that impact learning, behavior, and/or socioemotional functioning, providing families with a road map to support their children. They recently published their first book, Different Thinkers: ADHD, and share an Instagram account (@neuropsychmomdocs). Dr. Fredriksen trained at Princeton University and the University of Massachusetts Boston. She lives with her family in Arlington, Virginia. Dr. Rothman trained at the University of Michigan and Ferkauf Graduate School of Psychology. She lives with her family in Washington, D.C.   Connect with Our Guests: Email Dr. Yael Rothman Email Dr. Katia Fredriksen Instagram @neuropsychomomdocs   Links and Related Resources: Episode 25: Raising Differently Wired Kids with Joy and Confidence with Debbie Reber Episode 137: Helping Kids Understand Their Amazing Brains with Dr. Liz Angoff Episode 38: Understanding the Gifted and Twice Exceptional Child with Dr. Nicole Tetreault ALPS Children: A Steep Climb - But Well Worth It!   Connect with Us: Get on our Email List Book a Consultation Get Support and Connect with a ChildNEXUS Provider Register for Our Self-Paced Mini Courses with LIVE AMA Sessions   The Diverse Thinking Different Learning podcast is intended for informational purposes only and is not a substitute for medical or legal advice, diagnosis, or treatment. Additionally, the views and opinions expressed by the host and guests are not considered treatment and do not necessarily reflect those of ChildNEXUS, Inc or the host, Dr. Karen Wilson.

The Humane Society set a record for pet adoptions in January

Norge har historisk vært en stor sjøfartsnasjon. Er vi det lenger? Ja, heldigvis, for nå er det oppgangstider i hele bransjen.I ukens episode av Finansredaksjonen, podkasten som lages av oss her i DN, snakker vi om den voldsomme oppturen innen shipping. Siden bunnpunktet under pandemien – da nær all handel stoppet – har shippingindeksen på Oslo Børs steget med over 850 prosent. Årsaken er at tilbudet av skip er lavt, mens etterspørselen etter frakt er høy. En som alltid har hatt nese for konjunkturoppgangen i bransjen, er mannen, myten og legenden, John Fredriksen. Onsdag kom nyheten om at han har bestilt seks nye store tankskip (VLCC) og tatt opsjon på to til. Hør historien om Fredriksen og de andre rederfamiliene, samt hvordan bransjen har vært preget av oppturer og nedturer i ukens episode av Finansredaksjonen. Hosted on Acast. See acast.com/privacy for more information.

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

Traderen utsettes for meddommerslit og har kursabstinenser, den siste ukens marked og aksjehandler, «snille» storaksjonærer i Nykode, kjemperabatt og strikekutt i Prosafe, varslet kollaps i NODL, Agilyx uten rabatt, storfusjon og milliardemisjon i bank, Otovo med varslet stup, varmepumpeselskap ble dumpeselskap på børs, panelet frykter for live arrestasjon, lader opp til rakfiskfestival med ladesnakk, endelig kom refinansieringen av Solstad Offshore med knep/kupp/surmuling/lånegevinst/forvirring og fredagsretter, AMSC omvandles, traderen hevder seg ha hatt (nesten) rett på kurs, Finansavisen skriver om betalt aksjeomtale med ‘nogo attåt', NBX-meldinger, Astrix-ordtak, vektlegging av analyser, informasjon om kommende analyser, short markedet – long olje, real time søkbart aksjonærregister, US 10Y touchet over 5% i noen minutter . spørsmål fra lyttere samt kommende ukes obs'er og favoritter. Episoden er sponset av Vontobel https://markets.vontobel.com/en-no. Zalaris-presentasjon finner du på https://zalaris.vids.io/videos/ac90d3b31c1be3c225/recording-q3-2023

Director Viljar Bøe and actors Gard Løkke and Katrine Lovise Øpstad Fredriksen join the show to discuss their film, Good Boy, a Norwegian horror/thriller.  The film premiered at Beyond Fest 2022 where it received acclaim and will be making it's way to a broader audience in the US. GOOD BOY in theaters and on Demand and Digital September 8, 2023Follow us on Social Media: @pvdhorror Instagram, Twitter, TikTok, FacebookWatch us on YouTube: https://www.youtube.com/channel/UCOyloOb0puVCXDjJ_ZiPYqgVisit our website: https://pvdhorror.com/Special thanks to DJ Cryptkicker for the intro and outro music. Be sure to find his music on social media at @djcryptkicker or the following:https://djcryptkicker.bandcamp.com/album/shock-around-the-clockhttps://music.apple.com/us/artist/dj-cryptkicker/1536351234https://open.spotify.com/album/1KUi9ntDa5eYughfOvfxNY

Panelet diskuterer den siste ukens marked og aksjehandler, helt dødt i emisjonsmarkedet, nakenbinding, jallakongen går fra visjonær til flipper på minutter, kursfall og endring i dødsspirallån, indeksendringer, ingen evighet for Fredriksen i Aeternum, Bergen Carbon skrev et fantasifullt brev til ministeren, Saudi pusher oljeprisen og vil selge Aramco-aksjer, makro, Kina-brems for Apple, toppene selger i Nvidia mens merkelige inntekter belyses, DNB og analytikercall i Crayon, tidsbruk på porteføljen, salg av SMB-aksjer, Ørsted og vindkraft, gigantsprekk for Gigante, regnskapsanalyse av Hav samt kommende ukens favoritter. Annonsører: Vontobel markets.vontobel.com/en-no og Fixrate fixrate.no/

On today's Summer Special, we have a returning guest, Dr Katia Fredriksen and if you haven't listened to her episode on ADHD and children then I highly recommend you do so. Dr Katia is a licensed clinical psychologist who specialises in pediatric neuropsychology. She evaluates clients ranging from preschool to university students with autism spectrum disorders, learning differences, ADHD, executive functioning difficulties, and emotional vulnerabilities. In this episode, we will be focusing on autism in children, the different ways it presents itself and how it can be harnessed positively from a young age.Find Katia: Book appointment: https://stixrud.com/staff/katia-fredriksen/Instagram: https://www.instagram.com/neuropsychmomdocs/?hl=enFollow Hurt to Healing on Instagram:@hurttohealingpodA big thank you our wonderful charity partner Shout. Shout is the UK's first 24/7 mental health text support service so if you're struggling or in need of someone to talk to, please remember to text Shout to 85258. And a massive thank you to The&Partnership for supporting my mission and showing what we can achieve when we come together. To find out more about the work The&Partnership creates, visit theandpartnership.com. Hosted on Acast. See acast.com/privacy for more information.

On today's Summer Special, Dr Katia Fredriksen is a licensed clinical psychologist who specialises in pediatric neuropsychology. She evaluates clients ranging from preschool to university students with autism spectrum disorders, learning differences, ADHD, executive functioning difficulties, and emotional vulnerabilities and provides families with a road map of how to support their children. In this episode, we will be focusing on ADHD in children, how it differs in boys and girls, how schools need more understanding when it comes to children with ADHD and how ultimately it can be a huge strength.Find Katia: Book appointment: https://stixrud.com/staff/katia-fredriksen/Instagram: https://www.instagram.com/neuropsychmomdocs/?hl=enFollow Hurt to Healing on Instagram:@hurttohealingpodA big thank you our wonderful charity partner Shout. Shout is the UK's first 24/7 mental health text support service so if you're struggling or in need of someone to talk to, please remember to text Shout to 85258. And a massive thank you to The&Partnership for supporting my mission and showing what we can achieve when we come together. To find out more about the work The&Partnership creates, visit theandpartnership.com. Hosted on Acast. See acast.com/privacy for more information.

What works and doesn't work with today's buyers in our economy? Dr. Lee Fredriksen of Hinge Marketing sheds some light on how buyers are thinking today. He is an expert in professional services, one of the most difficult services to sell. It's a complicated sell built on trust. Expertise is invisable. Lee has been following buyers for ten years and they have gone online to get more answers. They control the buying process, staying up to date on trends, all accelerated by the new age of "I can work from anywhere." Lee asked show host Rick Tocquigny, are your buyers, in the publishing industry, trying to mitigate their risks and how to manage high turnover at the buyer level? Hear this illuminating conversation, especially on the value of trade shows. Visit www.hingemarketing.com for more information on how to work with Dr. Fredriksen.Become a supporter of this podcast: https://www.spreaker.com/podcast/success-made-to-last-legends--4302039/support.

What works and doesn't work with today's buyers in our economy? Dr. Lee Fredriksen of Hinge Marketing sheds some light on how buyers are thinking today. He is an expert in professional services, one of the most difficult services to sell. It's a complicated sell built on trust. Expertise is invisable. Lee has been following buyers for ten years and they have gone online to get more answers. They control the buying process, staying up to date on trends, all accelerated by the new age of "I can work from anywhere." Lee asked show host Rick Tocquigny, are your buyers, in the publishing industry, trying to mitigate their risks and how to manage high turnover at the buyer level? Hear this illuminating conversation, especially on the value of trade shows. Visit www.hingemarketing.com for more information on how to work with Dr. Fredriksen.

Endelig! Endelig får Andreas lov til å dykke ned i Overwatch, et av spillene som har betydd mest for han gjennom tidene, og det med en annen entusiast som har passert 1000 timer i spillet: Jonas Lihaug Fredriksen! Vi snakker om karakterene, historiene, lagarbeidet og hvorfor spillet er en metafor for Nerdelandslaget sjøl i denne times lange kjærlighetserklæringen til det helt magiske spillet Overwatch. Hosted on Acast. See acast.com/privacy for more information.

YouTuber Jonas Lihaug Fredriksen er tilbake i Nerdelandslaget, og det med fem deilige spill du ikke kan gå glipp av i løpet av ditt spilliv! Vi skal blant annet til zombieaction, klikkeri og tower defence i denne herlige fredagsspesialen. Kos dere, og god helg! Hosted on Acast. See acast.com/privacy for more information.

On this week's episode of Culture by Design, Timothy R. Clark is joined by Wenche Fredriksen, Senior Vice President Head of Diversity & Inclusion at DNB, Norway's largest bank with over 10,000 employees. Wenche wears her heart on her sleeve as she tells Tim her story and explains how she found success in failing, being average, and being human. She encourages listeners to bring their full selves to work and advocate for psychological safety in their workplaces.It all started in a Norwegian fishing village (01:45). As the first in her family to finish high school, Wenche searched for role models in unexpected places. When asked, “isn't it enough?” in her current education pursuits, Wenche responds: “No, it's not enough.”Don't minimize differences, maximize them (07:00). Born in the north of Norway, Wenche speaks a dialect of Norwegian that wasn't commonly heard in her profession. Everyone in the corporate world spoke the southern dialect, so what did Wenche do next?Diagnosed as a burned-out perfectionist (09:05). Wenche is really vocal about the 3-year gap in her CV. What caused it? A serious case of burnout that left her questioning why she couldn't be human at work. Sharing doesn't lead to connection, sharing is connection (17:05). Why do we hide the laundry basket on our bed in Zoom meetings? Why do we pretend that life begins and ends at work? Being authentic at work means sharing things about your personal life. A unique motherhood experience (20:55). As the adoptive mother of two children from Colombia, Wenche has found insight into issues that she otherwise wouldn't have come in contact with. She talks about coming face-to-face with racism and micro-aggressions directed at her children, and how diversity in her family has contributed to her commitment to the DEI world. Use an abundance mentality (28:20). Wenche gives her advice on how to embrace the stories of others. She highlights the need to avoid compliance, chase commitment, foster respect, and connect with change agents who have initiatives of their own. A plug for psychological safety (35:00). Learn why psychological safety matters to Wenche, and why she values cultures of rewarded vulnerability. About Our Guest:Wenche Fredriksen is the SVP Head of Diversity and Inclusion and DNB (the largest bank in Norway with 10.000+ employees). Previously she worked at Accenture for 30 years, having roles in consulting, HR and as Nordic Diversity and Inclusion Lead for many years. Wenche is an inspirational storyteller who actively uses her life experiences to drive change and build a more diverse and inclusive world.Her work has been profiled in the media numerous times (Huffington Post, Personal & Ledelse, Ledernytt, Podcasts ++). Her work has been recognized externally on several occasions.