Podcasts about greco roman

The science of health and wellbeing is a hot topic of modern life, and it was no different for the ancient civilisations of Greece and Rome. From what you should eat, to how you should exercise, and when you should (and shouldn't) have sex, these cultures developed their own highly specific set of rules to live by to maximise health and happiness. In this episode, Claire Bubb examines the logic behind these health tips alongside James Osborne, and reveals what insights they give us into the Greco-Roman mindset. (Ad) Claire Bubb is the author of How to Eat: An Ancient Guide for Healthy Living (Princeton University Press, 2025). Buy it now from Amazon: https://www.amazon.co.uk/How-Eat-Ancient-Healthy-Readers-ebook/dp/B0DNGXR1VQ/?tag=bbchistory045-21&ascsubtag=historyextra-social-histboty. The HistoryExtra podcast is produced by the team behind BBC History Magazine. Learn more about your ad choices. Visit podcastchoices.com/adchoices

In this episode I talk with Dr. Cornelis Bennema, professor of New Testament at the London School of Theology. He has written several books, including his brand-new Imitation in Early Christianity: Mimesis and Religious-Ethical Formation, out now on Eerdmans. In this book he explores the concept of mimesis or imitation in early Christianity and how imitation is central to Christian ethics and discipleship. We discuss the prevalence of the concept in the New Testament, its Greco-Roman and Jewish backgrounds, how the gospels and Paul represent imitation, whether “What Would Jesus Do” is an accurate phrase, and how Christians should imitate Jesus today. Media Referenced:Imitation in Early Christianity: https://a.co/d/3OpJFPUAmazon Author Page: https://www.amazon.com/stores/Cornelis-Bennema/author/B001ICN4JS?ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true&ccs_id=fe5ed7ca-b153-43bb-a092-835bc042579e The Protestant Libertarian Podcast is a project of the Libertarian Christian Institute and a part of the Christians For Liberty Network. The Libertarian Christian Institute can be found at www.libertarianchristians.com.Questions, comments, suggestions? Please reach out to me at theprotestantlibertarian@gmail.com.  You can also follow the podcast on Twitter: @prolibertypod, and YouTube, @ProLibertyPod, where you will get shorts and other exclusive video content. For more about the show, you can go to theprotestantlibertarianpodcast.com. If you like the show and want to support it, you can! Go to libertarianchristians.com, where you can donate to LCI and buy The Protestant Libertarian Podcast Merch! Also, please consider giving me a star rating and leaving me a review, it really helps expand the show's profile! Thanks!

I'm sharing the real ways I spiritually protect myself—from hexes, curses, and the evil eye—without broadcasting every spell or spiritual working. I don't post every ritual I do. I don't announce my protection magic online.Instead, I root my practice in ancient Greco-Roman iconography, Italian folk superstition, and wisdom that was never meant to be public. Hot girls don't gatekeep, they share simple tips on how you too can better protect yourself and your loved ones.intro + patreon update: (0:00)what are hexes and curses?: (2:14)protecting yourself from hexes, curses and the evil eye: (6:51)✨ join the spiritual girls on patreonpatreon.com/highpriestesschelseabook a reading with me (mediumship, tarot, italian evil eye, italian cures and more)https://tinyurl.com/4c399c9sshop luca divina | my italian folk magic store:https://tinyurl.com/3khs3nbmfollow me on socials:https://www.instagram.com/highpriestesschelseahttps://www.tiktok.com/@highpriestesschelseabusiness inquiries:chelseatheghostwhisperer@gmail.com

In this powerful message from Matthew 3:1–12, we unpack the real purpose behind John the Baptist's ministry—and how it demanded a radical shift in Israel's perspective. John wasn't just calling for personal reflection—he was announcing the soon arrival of YHWH and the literal, physical, Messianic Kingdom promised to Israel. This wasn't some vague Greco-Roman idea of an inner kingdom in the heart. It was a national, earthly reign just as the prophets foretold. John's baptism symbolized a public commitment to believe God's message and accept the Messiah when He appeared. It pointed forward to the cleansing and forgiveness God would offer through Jesus (cf. Ezekiel 36:25–27; Zechariah 13:1). Those who believed John's message were spiritually prepared for the coming of Christ. This sermon invites you to reconsider your own perspective. Are you seeing reality clearly—or through the wrong lens?

In this powerful message from Matthew 3:1–12, we unpack the real purpose behind John the Baptist's ministry—and how it demanded a radical shift in Israel's perspective. John wasn't just calling for personal reflection—he was announcing the soon arrival of YHWH and the literal, physical, Messianic Kingdom promised to Israel. This wasn't some vague Greco-Roman idea of an inner kingdom in the heart. It was a national, earthly reign just as the prophets foretold. John's baptism symbolized a public commitment to believe God's message and accept the Messiah when He appeared. It pointed forward to the cleansing and forgiveness God would offer through Jesus (cf. Ezekiel 36:25–27; Zechariah 13:1). Those who believed John's message were spiritually prepared for the coming of Christ. This sermon invites you to reconsider your own perspective. Are you seeing reality clearly—or through the wrong lens?

2 Corinthians 10 1-7 The Weapons of Warfare Please turn to 2 Corinthians 10. You can find that on page 1150 in the pew Bible. This is the last section of the apostle Paul's letter to the church in Corinth. It runs through the final 4 chapters. Before we read, I want to remind you of two things in 2 Corinthians. First, Paul has been emphasizing his authority as an apostle. That emphasis began all the way back in chapter 1 verse 1. In the very opening words of the letter, he identified himself as an apostle of Jesus Christ. His defense continued throughout chapters 1-9 in different ways. For example, in chapter 3, he identified himself as a minister of the new covenant through the ministry of the Holy Spirit. In chapter 5, he stressed that the apostles were ambassadors of Christ. And in several places, he has emphasized that the apostle's ministry is patterned after Christ's ministry. Just like Jesus suffered and died so to the apostles have and would continue to suffer and would die for the Gospel. So that's the first thing – Paul was a chosen ambassador of Christ as an apostle. Number 2, the whole reason that Paul emphasized his true apostleship is because there were false apostles in Corinth. They taught a false Gospel – Paul said that they were tampering with God's word. They used cunning practices, he said, and were blinded by the god of this world. That's pretty strong. These false apostles had been attacking Paul's credentials. That is why Paul defends his apostleship. And that is also why he corrects several misguided beliefs (like suffering and God's Covenant promises and grace in giving). So again, #1 Paul is a true apostle of Jesus Christ and #2 false teachers were trying to blind the church. Those two things are important because in these last 4 chapters, the apostle Paul doubles down on them. You'll hear that in our text this morning. Let's turn our attention to 2 Corinthians 10:1-7 Reading of 2 Corinthians 10:1-7 Prayer On the wall of my office is a picture of the USS Maryland. It was a battleship. The picture was taken in 1945 as it was on its way to the battle of Okinawa. The reason that I have it on my wall is one of the Navy sailors in the picture is my grandfather. The battle of Okinawa was the most intense and decisive battles in the pacific theater of World War 2. 180,000 US troops fought in that battle. One of those soldiers was a man named Desmond Doss. Just to be sure, Doss was not my grandfather. He was a different soldier who likewise enlisted to serve his country. The interesting thing about Private Doss is that he refused to carry a weapon. He wanted to serve but he held strong convictions and would not carry a gun. Because of that, his fellow soldiers harassed him. They called him a coward and considered him a liability. One soldier threw his boots at Doss while Doss was praying. Another threatened him, “I'll make sure you don't come back alive.” Nonetheless, Doss continued to serve and became his unit's medic. Well, Doss was part of the 77th infantry division deployed to Okinawa. His regiment attacked the enemy forces at a 400-foot cliff on the southern part of the island. That cliff is known as Hacksaw Ridge. Maybe you've heard of it. It was a very brutal battle. Many many soldiers were killed. The US forces had no other choice but to retreat. However, Doss stayed behind. Under the darkness of night, Doss rescued 75 wounded men. He dragged each soldier to the cliff's edge, he had a makeshift harness, lowered each down with a rope and a pulley system. And every time, he prayed that God would help him save one more. Doss rescued some of the same men who had earlier mocked him. In several ways, Private Doss is a picture of the apostle Paul here. On the outside, Paul looked weak. His detractors critiqued him for his small stature and for not being an eloquent speaker and for his humble demeanor. Yet, despite their perception of his weakness, the apostle, in reality was a formidable warrior. And like Doss, Paul risked his life to save others. In Paul's case, the battle was spiritual, and he was rescuing their souls. Really, this whole chapter, chapter 10, is about perceptions and reality. Some of the Corinthians had a faulty perception that Paul was weak and he was therefore “walking according to the flesh”  (verse 2). But the reality was quite the opposite. So, this morning, we'll be re-orienting our perceptions to reality. That is what the apostle Paul is seeking to do. 2 points this morning related to that. 1. Reorienting our disposition to the meekness of Christ. Our disposition is our attitude or our posture in relation to others. Reorienting our disposition to the meekness of Christ. That is in verses 1-2. 2. Reorienting our warfare to the power of Christ. That is in verses 3-6. Reorienting our warfare to the power of Christ. 1. Reorienting our disposition So, first… reorienting our disposition. Now, let me ask, what was the critique of Paul in these verses? Well, they were saying that Paul was bold when he was writing to them, but he was wimpy in their presence. They believed Paul didn't have the guts to challenge them face to face. Even though his letters were bold, he was weak. He was therefore walking in the weakness of his flesh. In the Greco-Roman culture of the time, strength was found in external displays of power like physical presence and bold rhetoric. In other words, if you could grab the attention of a crowd through eloquent speech and puffed up confidence you would be elevated in society. A gentle and humble spirit was not a trait of a strong leader. So, in the eyes of Paul's detractors, he was unworthy. He could not be a true apostle because he did not fit their perception of what an apostle should be like. Now, look at verse 1. Paul goes right to the heart of their problem. He opens with a direct appeal to Christ. He says, “I, Paul, myself entreat you, by the meekness and gentleness of Christ.” The false apostles had critiqued him as weak because of his meekness and gentleness. And in response, he directs them to Christ. He was saying, “If you are going to critique me and my apostleship because of my humble disposition, you are actually critiquing Christ.” To be sure, yes Jesus was very forceful at times. Like his criticism of the pharisees' hypocrisy. But overall his disposition was gentle and humble. Jesus ministered with compassion and meekness to those who came to him. Those who were suffering or those who were convicted of their sin. Jesus said, “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.” Paul was appealing to Jesus' gentleness and meekness as the pattern which he, as an apostle, was modelling. It's hard to argue with that. To be sure, someone can be bold and humble at the same time. Speaking the truth in love is having a godly confidence but also having a humble spirit when conveying God's truth. Paul was a sinner, just like you and me. He recognized the mercy of God in his life, just as we should. He was bold but humble because of the undeserved grace of God. That is very different than the self-centered confidence of the false apostles. All they focused on was external. That is why Paul didn't measure up to them. These so-called apostles cared about someone's cultural credentials like physical stature and social status and financial means. Paul's suffering and meekness went against their norms. In their minds, that disqualified Paul as an apostle. But Paul flips their understanding on its head. They needed to reorient their perception of Paul using Christ's disposition. Just as Jesus was gentle and meek, so should those be who serve and lead. Ok, reorienting our disposition to the meekness of Christ. That #1. 2. Reorienting our warfare And now, number 2 – reorienting our warfare to the power of Christ. You see, part of the problem was that the false teachers were fighting the wrong battle with the wrong weapons. They thought that to win the battle of culture they needed to use the culture's weapons. Remember, they considered themselves Christians. We'll see in chapter 11 that they even called themselves “super apostles.” They had those Greco-Roman traits that Paul did not have. They were superior to him in stature, eloquence, and social standing. They were the ones, they believed, who could truly fight the battle. But not only were they fighting the wrong battle with the wrong weapons, they were not even on the right side of the war. Look at verse 3. “For though we walk in the flesh, we are not waging war according to the flesh.” Paul is saying, “yes, we are flesh and blood. We are embodied souls that live on this earth. But that does not mean that the battlefield is in the flesh. In fact, it is not.” And then he goes on to describe the spiritual battle. By the way, there's something here that is not obvious to us. Verses 4 to 6 use the language of military siege against a fortified city. Here's how it goes: ·      First, an army would attack the stronghold. The stronghold was the fortified wall around the city. They used special weapons like battering rams and catapults and ladders. ·      Second, at the same time they would take down the elevated defenses - the lofty defenses, you know like towers with archers, or other defenses that were protecting the city. ·      Then, third, after a city was conquered, the invading army would take the inhabitants captive. They would enslave them or parade them as symbols of conquest. ·      And last, they would punish any disobedience – those who would not willingly submit or who would continue to rebel against their conquest. It the same progression.  First destroying strongholds and every argument. Second, destroying lofty opinions. Those ideas that perpetuate the false beliefs. Third, taking captive every thought and turning them to Christ, and finally, if necessary, punishing disobedience. Those that persist to teach or live in a way contrary to Christ. Do you see that? And Paul is very clear that it is not a battle of flesh and blood. Look at verse 4. “For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. We destroy arguments and every lofty opinion raised against the knowledge of God.” We are engaged in a cosmic war. We are fighting over what is true and right and good. The world is full of perspectives on those things, let me call them worldviews… It is full of worldviews that seek to make sense of the reality outside of us and inside of us. That is why verse 5 talks about arguments and opinions and knowledge. That is why Paul is saying that our weapons are not of the flesh. Our weapons are not those external things like flashy performances or political might or social power. What then are our weapons? Well, we read about them earlier from Ephesians 6. Our weapons are truth and righteousness, our weapons are faith in Christ and salvation in him, and we're given the sword of the Spirit – which is the Word of God. These are the spiritual weapons that God has given us to fight the cosmic war. Here's what Paul was saying to them. “You have mocked me as weak. But as a true apostle, I am waging the cosmic spiritual war with the divine power of God almighty.” That's the phrase there: “divine power” What is that divine power? What is the divine power that will tear down the strongholds and lofty opinions and take every thought captive and punish disobedience? It is the power of Christ. It is the power of the cross. The divine power that destroys the strongholds and arguments is the salvation that God has accomplished for us in Christ - in his death and resurrection. I am not saying that to try and shoe-horn the Gospel into this passage. Rather, I am saying that because the Gospel of Jesus Christ has been the unifying theme of every single chapter of 2 Corinthians. To highlight some of it… ·      The Gospel is the victory spoken of in chapter 2 as we spread the fragrance of Christ. ·      It is the transforming power of the new Covenant spoken of in chapter 3. ·      It is the surpassing power mentioned in chapter 4, which we carry in our jars of clay bodies. ·      In chapter 5, it is the means through which we are reconciled to God… remember, we are given the light of the knowledge of the glory of God in the face of Jesus Christ. ·      And one more, in chapters 8 and 9, God's grace in Christ is the foundation of God's work to support his churches. Jesus who was rich, became poor so that in our spiritual poverty, we may become rich. The divine power of God in the cross of Christ. Through it and the resurrection God has defeated sin and death and the devil. Those are the strongholds. The weapons of the flesh cannot defeat those enemies. Now, it is very common to hear that believing in Christianity takes a “leap of faith.” Have you heard that? Some believe that Christianity is not reasonable or rational. However, the Scriptures never say that having faith means that you have to check your mind at the door. Look one more time at verse 5. “We destroy arguments and every lofty opinion raised against the knowledge of God.” We, in part, believe Christianity because it does answer central matters of life. It answers the questions of our existence and our purpose. Christianity presents a clear understanding of a moral order that transcends all humanity. It's very difficult to dispute that. In fact, the corruption of the human heart and evil in the world are central aspects to a Christian worldview. That is why these verses speak of waging war. In other words, evil and sin and death do not disprove Christianity, rather their undisputed existence testifies to Christianity and the need for salvation. I could go on and include the historicity of Christianity or the logical consistency of Christianity, but for the sake of time, let me just say that Christianity is not a passive religion devoid of answers. Rather, the Scriptures beautifully convey a transcendent God, who is both loving and just. And at the very heart of that love and justice is the wonder of the person and work of Jesus. To put it simply, the faith that Christianity calls for is not a blind faith. Rather it is a faith that sees the world around us and knows our own corrupt hearts… and submits to the God who is sovereign and who saves. Faith is a reasonable response to something real. Christianity takes every thought captive (every misleading thought captive) to the obedience of Christ. Let me take a brief tangent. We love that phrase. You know, taking every thought captive to Christ. I love it. I desire to take every thought captive in my life. However, in context, it is speaking of taking the errant thoughts of the false teachers captive. That is what God is doing through Paul in this letter. He's correcting the false beliefs and voices in Corinth with the truth of the Gospel. To be sure, that doesn't mean we can't apply that phrase to our lives. We all have thoughts and beliefs that need to be taken captive to Christ. How do we do that? Well, first of all, it says, take every thought captive to obey Christ. So, it is more than just beliefs. It includes taking any thoughts that dishonor Christ and submitting them to him. We should ask, do my thoughts align with God's Word? Are they false or do they truly reflect the truth? Are my thoughts covetous or prideful or idolatrous? Are my thoughts God honoring and worshipful? Are my thoughts idle? Or am I seeking to transform them and grow in my knowledge of God and his Word? And let me say, it is spiritual warfare.  When you take every thought captive to Christ, you are preparing for and fighting… the spiritual battles against sin and death and the devil. So, beloved in Christ, yes, take every thought captive to obey Christ. And finally in verse 6, Paul continues. “being ready to punish any disobedience, when your obedience is complete.” That last phrase can be somewhat difficult to understand. What does it mean when it says  “when your obedience is complete?” The answer is in the situation. Remember, the Corinthian church had turned a corner. Through the work of God's Spirit through Paul and others, many in Corinth had returned to a faithful understand of God's truth. In other words, the church had begun the process of being restored to faithful obedience. What verse 6 is simply referencing is that they were nearing the end of that restoration. And when that obedience was complete, to use the words here, any remaining unfaithfulness would need to be dealt with. In essence it's talking about spiritual discipline. The spiritual battle includes the church's responsibility to maintain purity and faithfulness to Christ. Conclusion. So, to recap, these verses reorient us to God's reality. 1, they reorient our disposition to see the meekness and humility of Christ. Paul modelled that humility as a true apostle. 2. They reorient our understanding of the war that is being fought. It is a spiritual war which requires weapons of faith. And the ultimate weapon that destroys the stronghold is the Gospel of the Lord Jesus Christ. All of Christianity centers on this great truth, through which we take every thought captive. I included verse 7 because it ties the first 6 verses together. Paul says to the Corinthians, “look at what is before your eyes.” In other words, can you now see what is true and what comes from Christ and what is false and comes from the flesh? If truly you are in Christ… know this, so also are we. It's an appeal to reembrace Christ in his fulness and to fight with Paul, not against him in the spiritual battle of truth. The morning after Desmon Doss rescued his fellow soldiers, everything changed. They had a new respect for Doss. Before his unit resumed their attack on Hacksaw Ridge, they asked Doss to pray, and they waited for him to finish. And that day they overcame the enemy. Doss received the Medal of Honor for his bravery. In fact, he was the first ever to receive the medal without carrying a weapon of the flesh (to use the language here). May we fight not with the weapons of the flesh, but with the spiritual weapons of Christ, in his meekness and power.

In Dark Sayings, I explain how Emperor Justinian stands as a striking example of imperial harlotry. Like all rulers, he filtered Scripture through his own agenda—much like what we see in 2025, with elites twisting the biblical text to justify the very actions it condemns. Today's world leaders are effectively reenacting the sins of the Bible's villains.If it weren't a tragedy, it would be a comedy. I'd sit with Jonah beneath the vine—bag of popcorn in hand.What came of Justinian copying the sins condemned in Scripture?A massive stone temple—still longed for today. This longing betrays a rejection of the preaching of the story of the Gerasene demoniac, where God himself, through his anointed Slave, rejects Roman law and silences the Greek intellectual tradition.In defiance of this witness, Justinian—praised even now—translated Roman law into Greek, a move that flatly contradicts the biblical text.O foolish Galatians. You asked for a king, and you got one.Justinian's reign was marked by a bloody attempt to resurrect Rome's former glory: the North African campaign against the Vandals, the prolonged and ruinous Gothic Wars in Italy, and a brief incursion into southern Spain. These campaigns were catastrophically expensive, devastating to local populations, and—like all imperial games—ended in failure. Far worse was the Justinianic Plague, a lethal epidemic that ravaged both the population and the economy.Together, these calamities fractured the region's future. Though the Western Roman Empire had already collapsed in the 5th century, Justinian's ambitions destabilized its successors and hindered the organic development of local societies.Things might have turned out differently. We might have avoided the first Dark Age—or at least the first one we know of—had Justinian not tried to impose a new civilization atop the ruins of the old.Dear friends:There is no God but One.He is the Heavenly Shepherd.He claims no embassy, joins no assembly, and takes no seat at your councils.He casts no vote, answers to no electorate, and has no constituents.He occupies no office, nor does he dwell in any capital.He is beholden to nothing and answers to no one.His throne is in the heavens, far beyond your reach, where maps are not drawn.Be afraid oh nations.Tremble with fear, oh bordermongers, for he is not mocked—Not by you, nor your puny gods, nor your counterfeit leaders.I place all my hope in his Slave who trusted in his command to subdue the Latin-lex and silence the Greco-lego at the Decapolis in Luke.Everything I do, I do for this Slave's Rebellion.This week, I discuss Luke 8:30.Show Notesἐρημόω (erēmoō) / ח־ר־ב (ḥet–resh–bet) / خ–ر–ب (khāʾ–rāʾ–bāʾ)To dry up, to be desolate, or to be destroyed. To be devastated, often referring to lands, cities, or nations. Greek examples in the LXX include: ξηραίνω (xērainō - to dry up), ἐρημόω (erēmoō - to make desolate), ἀφανίζω (aphanizō - to destroy).In Hebrew חָרַב and Arabic خَرِبَ both describe the undoing of cities, structures, or human systems—especially in the wake of divine judgment.In both the Bible and the Qur'an, ruin is not random—it is the consequence of injustice, arrogance, or rejection of divine instruction.Isaiah 51:10 – “Was it not you who dried up (הַמַּחֲרֶבֶת [ha-maḥărébet]) the sea…”Surah Al-Hashr 59:2 - “They destroy (يُخْرِبُونَ [yukh'ribūna]) their houses with their own hands…” يُخْرِبُونَ (yukh'ribūna) comes from خَرَّبَ (khar·ra·ba) — they lay waste / destroy, describing the self-inflicted ruin of the Banu Nadir tribe, continuing on the itinerary of civilizational ruin brought on by pride and resistance to God's covenant.The function ח-ר-ב (ḥ-r-b) appears in Scripture to prescribe the destruction of cities and the downfall of kings—figures aligned with human systems of law and control. This same root functions in the name Mount Horeb, the site where divine law is given. It also functions as “sword,” an agent of God's judgment. In Exodus 32:27, Moses commands the Levites at Horeb to take up their swords ח-ר-ב (ḥ-r-b) and execute judgment within the camp after the sin of the golden calf, connecting the themes of lawgiving and purifying violence. ח-ר-ב (ḥ-r-b) highlights the biblical tension between the collapse of human law and the assertion of divine will through biblical instruction and judgment.In the Septuagint, ἐρημόω (erēmoō) corresponds lexically to ח-ר-ב (ḥ-r-b) in the following passages: Judges 16:24; 2 Kings 19:17; Job 14:11; Isaiah 34:10; Isaiah 37:18, 25; Isaiah 44:27; Isaiah 49:17; Isaiah 51:10; Isaiah 60:12; Jeremiah 28:36; Jeremiah 33:9; Ezekiel 26:2, 19; Ezekiel 29:12; Ezekiel 30:7; Amos 7:9.Λεγιών (legiṓn)(For a detailed discussion, please see Blaise Webster's article, The Crux of Paul and John's Gospel.)From the Latin legio, meaning legion, a Roman military unit (~6,000 soldiers), itself from the Indo-European root legō.From Latin legō, we also get Lex—law (that which is gathered or set in order)Lex, derived from legō, becomes a symbol of civilizational control—a codified system that enforces order, often violently.Roman Legions (from the same root) are the custodians of lex, instruments of imperial coercion and domination.Lex and legion are bound together both linguistically and ideologically—law enforced by gathered violence.In Greek, λόγος (logos) stems from λέγω and is associated in Hellenistic philosophy with reason, logic, and natural law. The Pauline School's co-opting of this term is an attack on Hellenism.For Paul, λόγος is not Greek reason, but shorthand for “the word of the cross” (ὁ λόγος τοῦ σταυροῦ)—foolishness to the world and power to those being saved, who trust in God's victory (1 Corinthians 1:18); Knowing that his work will find its own completion in the Day of the Lord. (Philippians 1:6)Unlike the constructive Greek logos, which seeks order and coherence, the Pauline logos is destructive—an insurgent word embedded within Greco-Roman structures, intended to bring about their co-termination in the execution of Jesus, thereby dismantling the entire system.Lex (law) and lego (rhetoric/philosophy) represent false structures of control and meaning, in opposition to the Pauline gospel.T...

In Episode 366 of Airey Bros Radio, we go belly to belly with Tom Houck, President and co-founder of CLAW Wrestling, the new professional wrestling league rewriting the rulebook. From revolutionary pylon scoring, team-based formats, and fantasy-style drafting, CLAW is built for the modern fan and hungry athlete. With the CLAW Invitational coming June 22–23 and the 2025 Draft Day set for July 21 in Atlantic City, Tom shares how CLAW is flipping the script on freestyle and building a true pro league for wrestling.We dive into:Why past pro leagues failed—and how CLAW plans to succeedThe innovative rule set with 12+ scoring options and fan-first designTeam branding, general managers, merch, and mascot madnessStreaming plans, OTT platforms, and why Tuesday Night Wrestling will change everythingWhether you're a coach, athlete, investor, or diehard wrestling fan—this episode is your playbook for the future of the sport.

In this episode of Catholic Answers Live, Karlo Broussard tackles tough questions from converts and curious Protestants. Can Protestants receive the gifts of the Holy Spirit if they haven't received the sacrament of Confirmation? What does the Church teach about Mary as Queen of Heaven—and is it essential to salvation? Karlo also responds to the common claim that the intercession of saints was borrowed from Greco-Roman paganism. Finally, are indulgences still a part of Catholic practice today, or are they just a relic of the past? Join The CA Live Club Newsletter: Click Here Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 15:40 – In my OCIA class they told me that the gifts of the Holy Spirit are received at Confirmation. If that is true, then it would follow that no Protestants receive gifts of the Holy Spirit. But that doesn't seem right. 34:00 – I'm a recent convert and I struggle with Mary being queen of heaven. It just doesn't seem relevant to my salvation. 37:12 – My Protestant friend says the idea of intercession of saints was influenced by Greco-roman pagan ideas. How can I answer him? 45:48 – Are indulgences still a Catholic practice?

What is the proper response to a gift we could never repay? In this episode, we explore the ancient context of charis (grace) and pistis (faithfulness) through the lens of Ephesians 2:8–9.In the Greco-Roman world, grace wasn't just a random act of kindness—it was a generous gift from a wealthy patron to a client, who then owed them public allegiance, honor, and faithfulness (pistis). The early church understood Jesus as our ultimate Patron, giving grace beyond what we could ever repay—and calling us into a life of loyalty and good works as a response (Ephesians 2:4–10).We reflect on John's Gospel, where Jesus challenges crowds who only want miracles but not His lordship (John 4:48; John 5:8–15), and how Paul rebukes cheap grace that doesn't lead to transformed living (Romans 5:21–6:2). True faith isn't transactional—it's a response of trust and allegiance to the One who gave us everything.

In Episode 365 of Airey Bros Radio, we go belly to belly with Coach Jim Gruenwald — 2x Olympian, U.S. Greco-Roman National Champion, head coach at Wheaton College Wrestling, and author of Not All Roads Lead to Gold.Coach Grunwald brings the heat on:Building a championship DIII program from scratchGreco's role in U.S. wrestling developmentUsing faith as a framework for mentorship and leadershipWhy parenting in youth sports needs a total overhaulHow he balances coaching, fatherhood, and authoring 3 booksWhether you're a wrestler, coach, parent, or athlete of faith, this episode will hit your heart, your head, and your soul.

This week's Q&A dives deep into expanding our pneumatological horizons with Grace Ji-Sun Kim as we gear up for Pentecost Sunday. We tackle some fantastic questions about the Hebrew "ruach" versus Greek "pneuma," unpack how Greco-Roman philosophy (thanks, Plato!) shaped early Trinitarian debates, and explore the fascinating gender fluidity of Spirit language throughout church history - spoiler alert: the Spirit was feminine in early Syriac and Hebrew texts before patriarchal translations masculinized everything. Grace brilliantly connects the Asian concept of chi to global understandings of life-giving spirit found everywhere from Africa to indigenous Hawaiian traditions, making the case that syncretism isn't scary when you realize Easter and Christmas are already pagan mashups. We discuss how starting with pneumatology instead of Christology opens up interfaith dialogue, since everyone from Muslims to Buddhists has some concept of divine breath or energy. Plus, we get into the nitty-gritty of how embodied Spirit theology intersects with liberation work - because apparently all roads lead to the Spirit, whether you're fighting for climate justice, racial justice, or just trying to figure out why we keep praying "Come, Spirit, come" when the Spirit's supposedly already here. You can ⁠join the class and get Grace's lectures here⁠ and ⁠watch the conversation on YouTube here.⁠ ⁠⁠⁠ ⁠⁠Grace Ji-Sun Kim⁠⁠ is a professor of theology at Earlham School of Religion and host of the ⁠⁠Madang podcast⁠⁠. Previous Episodes with Grace Before There Was a Bible & the Messy Origins of Spirit Doctrine⁠ Jumping Vatican Barriers and Chasing the Spirit⁠ ⁠⁠Feminist Christology⁠⁠ ⁠⁠When God Became White⁠⁠ ⁠⁠Surviving God⁠⁠ ⁠⁠Godly QnA⁠⁠ ⁠⁠a Theology of Visibility⁠⁠  ⁠⁠What is Intersectional Theology⁠⁠ ⁠⁠The Prophetic Life of the Spirit⁠⁠ ⁠⁠Embracing the Other and Reading the Bible⁠⁠ ⁠⁠Keeping Hope Alive⁠⁠ Upcoming Online Class:⁠⁠⁠⁠⁠ Rediscovering the Spirit: Hand-Raisers, Han, & the Holy Ghost⁠⁠⁠⁠⁠ "⁠⁠⁠⁠⁠Rediscovering the Spirit: Hand-Raisers, Han, and the Holy Ghost⁠⁠⁠⁠⁠" is an open-online course exploring the dynamic, often overlooked third person of the Trinity. Based on Grace Ji-Sun Kim's groundbreaking work on the Holy Spirit (pneumatology), this class takes participants on a journey through biblical foundations, historical developments, diverse cultural perspectives, and practical applications of Spirit theology. Moving beyond traditional Western theological frameworks, we'll explore feminist interpretations, global perspectives, and innovative approaches to understanding the Spirit in today's world. Whether you've felt the Spirit was missing from your faith journey or are simply curious to deepen your understanding, this class creates space for thoughtful discussion, personal reflection, and spiritual growth. ⁠⁠⁠⁠⁠As always, this class is donation-based, including 0. To get class info and sign up, head over here. ⁠⁠⁠⁠⁠ _____________________ ⁠⁠⁠⁠⁠⁠⁠Hang with 40+ Scholars & Podcasts and 600 people at Theology Beer Camp 2025 (Oct. 16-18) in St. Paul, MN. ⁠⁠⁠⁠⁠⁠⁠ This podcast is a ⁠⁠⁠⁠⁠⁠⁠Homebrewed Christianity⁠⁠⁠⁠⁠⁠⁠ production. Follow ⁠⁠⁠⁠⁠⁠⁠the Homebrewed Christianity⁠⁠⁠⁠⁠⁠⁠, ⁠⁠⁠⁠⁠⁠⁠Theology Nerd Throwdown⁠⁠⁠⁠⁠⁠⁠, & ⁠⁠⁠⁠⁠⁠⁠The Rise of Bonhoeffer⁠⁠⁠⁠⁠⁠⁠ podcasts for more theological goodness for your earbuds. Join over 80,000 other people by joining our⁠⁠⁠⁠⁠⁠⁠ Substack - Process This!⁠⁠⁠⁠⁠⁠⁠ Get instant access to over 45 classes at ⁠⁠⁠⁠⁠⁠⁠www.TheologyClass.com⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠Follow the podcast, drop a review⁠⁠⁠⁠⁠⁠⁠, send ⁠⁠⁠⁠⁠⁠⁠feedback/questions⁠⁠⁠⁠⁠⁠⁠ or become a ⁠⁠⁠⁠⁠⁠⁠member of the HBC Community⁠⁠⁠⁠⁠⁠⁠. Learn more about your ad choices. Visit megaphone.fm/adchoices

We recap a thrilling weekend of Greco-Roman and Men's Freestyle wrestling. U20 world teams were determined in exiciting fashion. U23 nationals had some explosive results and thrilling upsets!

“GEMINI MOON PHASES & Jupiter in Cancer” presented by Talk Cosmos Kaleidoscope Visions.The Gemini New Moon and 1st quarter lead up to Jupiter's new year cycle in Cancer. Occurring a few days before the Sagittarius Full Moon, the social planets Jupiter and Saturn push us towards making actions to define cultural perspectives,” said Sue Minahan, founder, and host of the weekly show. “What makes up our personal foundation and security philosophically is an ongoing story for the year Jupiter is in Cancer. Understanding the lunar cycle impacts one's foundation, emotions, and emotional story.”The moon's our personal planet regulating the past coming into the present. Weekly the moon systematic monthly cycle transitions from the New Moon to first quarter, Full Moon, and third quarter moon phases. Daily transiting 12-13 degrees, the moon moves through a Zodiac sign in two & a half days. Join Sue Rose Minahan of Kailua-Kona, Hawai'i with Kaleidoscope Visions panel members, Amanda Pierce, and John Chinworth of Seattle. Bios below and on Talk Cosmos website for Season 8. Subscribe on Talk Cosmos website. Follow on YouTube @TalkCosmos. Weekly on YouTube, Facebook, Radio and Podcasts.JOHN CHINWORTH: Consultant, Conference Lecturer, Writer/Poet. Diploma from the International Academy of Astrology (IAA) in 2021. More than two decades of experience. https://www.skypathastro.com/ email: ... at NORWAC, and SFAS | Obsessed with mythology & branded the Greco-Roman pantheon into his psyche | Past board member of WSAA |Teaches and mentors developmentally disabled and resource students for many years | Pens poems and does road trips around Washington. https://www.skypathastro.comAMANDA PIERCE: blends her eclectic style of astrology and energy magic around a soul-centered approach to life and healing. With a B.A. in Psychology, Astrology and Energy Work Consultation | Meditation | Writing & Editing. Empowerment-based Meditation: teaching in-person 4-week series classes. Amandamoonastrology@gmail.com Past WSAA Board Member | UAC 2018 Volunteer Coordinator.SUE ‘ROSE' MINAHAN: Evolutionary Astrologer Consultant, studying Vibrational Astrology. Speaker, Writer. Dwarf Planet Astrology graduate and tutor; Kepler Astrology Toastmaster Charter Member; Associate of Fine Arts Music Degree, & a Certificate of Fine Arts in Jazz. Artist & musician. Mythology enthusiast. Founder of Talk Cosmos delivering weekly insightful conversations to awaken heart and soul-growth consciousness. 2025 Season 8. https://www.talkcosmos.com/#TalkCosmosKaleidoscopeVisions #SueMinahan #JohnChinworth #AmandaPierce #astrologyYouTubeconversations #MajorLunarPhases #marsinleo #astrologypodcastweather #TalkCosmos #SkyPathAstro #TalkCosmosYouTubeChannel #KKNW1150AM #ScorpioFullMoon #gemininewmoon #firstquarterMoon #QuarterMoon #radiopodcast #youtubeconversationpodcasts #mercury #jupiterincancer #saturninaries #neptuneinaires #astroweather #cosmosTalk Cosmos is your opportunity to ponder realms of what Carl Jung called the collective unconsciousness that's shared through time to the present…all through the lens of Sue's lifetime of peering into astrology.“Thankfully, I discovered Evolutionary astrology. Its perspective points directly to our unique personal spiritual soul growth…driven by our aligned intentions. Its promising purpose of soul growth ignited an entirely alive Zodiac. Captured, I felt compelled to study the deep significance of astrological application,” said Sue.Sue is your guide to focusing the Cosmos kaleidoscope. In the words of Einstein, “Energy's never destroyed, energy only changes.”Discover the energy that is Talk Cosmos, every Sunday from 1 p.m. to 2 p.m. right here on Alternative Talk 1150!Contact https://talkcosmos.com for weekly schedule, blog, and information.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

“GEMINI MOON PHASES & Jupiter in Cancer” presented by Talk Cosmos Kaleidoscope Visions. The Gemini New Moon and 1st quarter lead up to Jupiter's new year cycle in Cancer. Occurring a few days before the Sagittarius Full Moon, the social planets Jupiter and Saturn push us towards making actions to define cultural perspectives,” said Sue Minahan, founder, and host of the weekly show. “What makes up our personal foundation and security philosophically is an ongoing story for the year Jupiter is in Cancer. Understanding the lunar cycle impacts one's foundation, emotions, and emotional story.” The moon's our personal planet regulating the past coming into the present. Weekly the moon systematic monthly cycle transitions from the New Moon to first quarter, Full Moon, and third quarter moon phases. Daily transiting 12-13 degrees, the moon moves through a Zodiac sign in two & a half days. Join Sue Rose Minahan of Kailua-Kona, Hawai'i with Kaleidoscope Visions panel members, Amanda Pierce, and John Chinworth of Seattle. Bios below and on Talk Cosmos website for Season 8. Subscribe on Talk Cosmos website. Follow on YouTube @TalkCosmos. Weekly on YouTube, Facebook, Radio and Podcasts. JOHN CHINWORTH: Consultant, Conference Lecturer, Writer/Poet. Diploma from the International Academy of Astrology (IAA) in 2021. More than two decades of experience. https://www.skypathastro.com/ email: ... at NORWAC, and SFAS | Obsessed with mythology & branded the Greco-Roman pantheon into his psyche | Past board member of WSAA |Teaches and mentors developmentally disabled and resource students for many years | Pens poems and does road trips around Washington. https://www.skypathastro.com AMANDA PIERCE: blends her eclectic style of astrology and energy magic around a soul-centered approach to life and healing. With a B.A. in Psychology, Astrology and Energy Work Consultation | Meditation | Writing & Editing. Empowerment-based Meditation: teaching in-person 4-week series classes. Amandamoonastrology@gmail.com Past WSAA Board Member | UAC 2018 Volunteer Coordinator. SUE ‘ROSE' MINAHAN: Evolutionary Astrologer Consultant, studying Vibrational Astrology. Speaker, Writer. Dwarf Planet Astrology graduate and tutor; Kepler Astrology Toastmaster Charter Member; Associate of Fine Arts Music Degree, & a Certificate of Fine Arts in Jazz. Artist & musician. Mythology enthusiast. Founder of Talk Cosmos delivering weekly insightful conversations to awaken heart and soul-growth consciousness. 2025 Season 8. https://www.talkcosmos.com/ #TalkCosmosKaleidoscopeVisions #SueMinahan #JohnChinworth #AmandaPierce #astrologyYouTubeconversations #MajorLunarPhases #marsinleo #astrologypodcastweather #TalkCosmos #SkyPathAstro #TalkCosmosYouTubeChannel #KKNW1150AM #ScorpioFullMoon #gemininewmoon #firstquarterMoon #QuarterMoon #radiopodcast #youtubeconversationpodcasts #mercury #jupiterincancer #saturninaries #neptuneinaires #astroweather #cosmos Talk Cosmos is your opportunity to ponder realms of what Carl Jung called the collective unconsciousness that's shared through time to the present…all through the lens of Sue's lifetime of peering into astrology. “Thankfully, I discovered Evolutionary astrology. Its perspective points directly to our unique personal spiritual soul growth…driven by our aligned intentions. Its promising purpose of soul growth ignited an entirely alive Zodiac. Captured, I felt compelled to study the deep significance of astrological application,” said Sue. Sue is your guide to focusing the Cosmos kaleidoscope. In the words of Einstein, “Energy's never destroyed, energy only changes.” Discover the energy that is Talk Cosmos, every Sunday from 1 p.m. to 2 p.m. right here on Alternative Talk 1150! Contact https://talkcosmos.com for weekly schedule, blog, and information.

Parker Betts is the assistant coach for what is arguably the United States' most important Greco-Roman program, Northern Michigan University's National Training Site.

I invite you to join me for a special journey through John Chapter 2, a remarkable section of Scripture that contains two profound events: the Wedding at Cana and Jesus' cleansing of the Temple courts. Though seemingly unrelated, these stories are deeply connected—and together, they reveal powerful lessons that still speak to our spiritual journey today. Throughout this series, we will explore the rich layers of meaning found within John 2:

In this powerful continuation of last week's conversation, host Laurie Cardoza Moore welcomes back Yaffah Batya Da Costa, founder of Ezra L'Anousim, for Part 2 of a groundbreaking discussion on the lost Jews of the Inquisition—and the urgent movement to bring the Anousim home.Yaffah shares stunning developments: Orthodox rabbis are now performing mass conversions of Anousim in Peru—descendants of Jews forcibly converted during the Spanish and Portuguese Inquisitions—confirming their Jewish identity after centuries of hiding. She also exposes a shocking discovery: ancient Gospel fragments found in Egypt that omit key verses later used to justify the doctrine of the Trinity, raising critical questions about how Greco-Roman influence reshaped Christianity.From Vatican correspondence calling for renewed Christian-Jewish unity to the dangerous resurgence of antisemitism, Laurie and Yaffah explain why it's time for Christians to return to the Bible's Hebraic roots, stand with Israel, and support the prophesied return of Jacob's scattered children.This isn't just history—it's happening now. And you can be part of it.

The first American pope, Leo XIV, is making waves by unapologetically restoring traditional Catholic doctrine on marriage, family, and the dignity of life. His early remarks have sparked outrage among progressive activists, but they also mark a sharp turn away from the ambiguities of the Francis papacy. We're going to see the historical and theological roots of Pope Leo's views, exposing the irony of modern progressives advocating for pre-Christian values under the guise of "inclusion."--Head to http://twc.health/turley and use code TURLEY to SAVE $90 off plus Free Shipping *The content presented by sponsors may contain affiliate links. When you click and shop the links, Turley Talks may receive a small commission.* Head over to https://turley.pub/VegasGoesBitcoin and reserve your seat today. I'll see you there!Highlights:“Pope Leo affirmed that the family is founded on ‘the stable union between a man and a woman', and that the unborn and elderly enjoy dignity as God's creatures, articulating clear Catholic teaching on marriage and abortion at the start of his pontificate.”“Woke activists are, in point of fact, the regressives. They are the ones who want to return to the darkness of a world closed off from the heavenly life that has broken into our world in and through Christ and his body, the church.”“Progression always, by definition, involves return, as time itself is increasingly transfigured by the light of eternal and everlasting glory.”Timestamps: [01:07] Pope Leo XIV's first statements on marriage and life[04:36] Media and activist backlash to traditional doctrine [06:50] The contrast between Greco-Roman and Christian views on gender and family[11:00] Why true progress lies in a return to eternal truths--Thank you for taking the time to listen to this episode. If you enjoyed this episode, please subscribe and/or leave a review.FOLLOW me on X (Twitter): https://twitter.com/DrTurleyTalksSign up for the 'New Conservative Age Rising' Email Alerts to get lots of articles on conservative trends: https://turleytalks.com/subscribe-to-our-newsletter**The use of any copyrighted material in this podcast is done so for educational and informational purposes only including parody, commentary, and criticism. See Hosseinzadeh v. Klein, 276 F.Supp.3d 34 (S.D.N.Y. 2017); Equals Three, LLC v. Jukin Media, Inc., 139 F. Supp. 3d 1094 (C.D. Cal. 2015). It is believed that this constitutes a "fair use" of any such copyrighted material as provided for in section 107 of the US Copyright Law.

fWotD Episode 2939: Dracunculiasis Welcome to Featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Thursday, 22 May 2025, is Dracunculiasis.Dracunculiasis, also called Guinea-worm disease, is a parasitic infection by the Guinea worm, Dracunculus medinensis. A person becomes infected by drinking water contaminated with Guinea-worm larvae that reside inside copepods (a type of small crustacean). Stomach acid digests the copepod and releases the Guinea worm, which penetrates the digestive tract and escapes into the body. Around a year later, the adult female migrates to an exit site – usually the lower leg – and induces an intensely painful blister on the skin. Eventually, the blister bursts, creating a painful wound from which the worm gradually emerges over several weeks. The wound remains painful throughout the worm's emergence, disabling the affected person for the three to ten weeks it takes the worm to emerge.There is no medication to treat or prevent dracunculiasis. Instead, the mainstay of treatment is the careful wrapping of the emerging worm around a small stick or gauze to encourage and speed up its exit. Each day, a few more centimeters of the worm emerge, and the stick is turned to maintain gentle tension. Too much tension can break and kill the worm in the wound, causing severe pain and swelling. Dracunculiasis is a disease of extreme poverty, occurring in places with poor access to clean drinking water. Prevention efforts center on filtering drinking water to remove copepods, as well as public education campaigns to discourage people from soaking affected limbs in sources of drinking water, as this allows the worms to spread their larvae.Accounts consistent with dracunculiasis appear in surviving documents from physicians of Greco-Roman antiquity. In the 19th and early 20th centuries, dracunculiasis was widespread across much of Africa and South Asia, affecting as many as 48 million people per year. The effort to eradicate dracunculiasis began in the 1980s following the successful eradication of smallpox. By 1995, every country with endemic dracunculiasis had established a national eradication program. In the ensuing years, dracunculiasis cases have dropped precipitously, with 14 cases reported worldwide in 2023. Since 1986, 14 previously endemic countries have eradicated dracunculiasis, leaving the disease endemic in six: Angola, Central African Republic, Chad, Ethiopia, Mali, and South Sudan. If the eradication program succeeds, dracunculiasis will become the second human disease eradicated, after smallpox. D. medinensis can also infect dogs, cats, and baboons, though non-human cases are also falling due to eradication efforts. Other Dracunculus species cause dracunculiasis in reptiles worldwide and in mammals in the Americas.This recording reflects the Wikipedia text as of 01:02 UTC on Thursday, 22 May 2025.For the full current version of the article, see Dracunculiasis on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Ruth.

Colossians: The People of God in the Age of Empire – Culture-Making (Colossians 3:18–4:1) - Rev. Donnell T. Wyche - a2vc.org. Like us on fb.com/vineyardannarboror watch our livestream Sundays @ 10:45am - vimeo.com/annarborvineyard  Summary: In this sermon, Pastor Donnell Wyche examines one of the most difficult sections of Paul's letter to the Colossians, where household codes outline relationships between husbands and wives, parents and children, and slaves and masters. Far from affirming hierarchical or oppressive structures, Pastor Donnell argues that Paul is subverting the dominant culture of the Greco-Roman world. By addressing the powerless—wives, children, and enslaved persons—directly, Paul grants them dignity and moral agency. Paul's command that husbands love their wives and that fathers avoid embittering their children is revolutionary in a culture where power was rarely checked by compassion. In Paul's view, culture-making begins at home, and households become outposts of the Kingdom when marked by mutuality and cruciform love.   Pastor Donnell devotes significant attention to Paul's instruction to enslaved persons, acknowledging that these verses have been weaponized throughout church history to justify horrific systems of oppression. Pastor Donnell makes it unequivocally clear: God has always been anti-slavery. From Genesis to Revelation, God's vision is one of abundance, liberation, and human flourishing. Slavery always is anti-human (Genesis 1:26–28), anti-God (Isaiah 58), and anti-Gospel (Luke 4). While Paul does not outright condemn the institution of slavery—which scholars note was foundational to the Greco-Roman economy—Paul plants subversive seeds by calling for equality between slaves and masters, as he later does more explicitly in Philemon. Pastor Donnell laments Paul's limited prophetic imagination but sees Paul's writings as part of a kingdom trajectory that invites us to go further in working for liberation and justice in our own context.   Finally, Pastor Donnell challenges listeners to resist empire not just in theory, but in practice—beginning at home. The family is often where empire's patterns of control, fear, and domination take root. But in the Kingdom of God, the home is to be a place of tenderness, security, and love. We resist empire by embodying cruciform love in our relationships—with our spouses, our children, our coworkers, and our neighbors. Through daily acts of compassion and humility, we bear witness to a different way of being—one shaped not by power but by the cross, not by empire but by resurrection.

BEST OF: The 2024 MTV VMA was another example of a powerful religious-cult operating through entertainment to influence society. Taylor Swift was awarded Video of the Year, Sabrina Carpenter won Song of the Year, Katy Perry won the Vanguard Award and performed a gravity defying song, and Megan Thee Stallion performed Mamushi with Yuki Chiba. Swift has stayed in the news for her endorsement of Kamala Harris, and when winning her aware she thanked her boyfriend Travis Kelce who may also now be encouraged to endorse Harris - recall other were involved with ERAS-ERIS, the goddess of discord. But Taylor Swift isn't as powerful as she may seem, certainly not to make her own decisions. Not only has she called out the Soros family for stripping her of music rights but most of her music itself is written by someone else. Jack Antonoff was behind ‘Look What You Made Me Do', and countless other songs not to mention his work with Lana Del Rey, Aaron Dessner was behind Willow, and countless other songs, and both Max Martin and his protege Shellback contribute heavily to her discography. People like Martin have been operating in the music industry for decades, writing dozens of hits - 26 Number One hits - for everyone from the Backstreet Boys and Brittany Spears (Hit Me Baby One More Time), to Ariana Grande and Taylor Swift. Further, he obtains the lyrics and beats through a sort of channeling. Even Elton John does this through mixing word cutouts to write songs. In the world of comics we find an equivalent character in Alan Moore, a magician behind iconic works like V For Vendetta and Watchmen. Moore is also open about his worship of a Greco-Roman snake god named Glycon, a deity of oracle and moneymaking. The difference between obtaining influence from the MUSES or power from unconscious DEMONS is what the byproduct of the contract is: beauty or ugliness. The song Mamushi features the profaning of and degrading not of America but of Japan, as Thee Stallion encourages Japanese girls to be promiscuous and lure men to their death. In the song, Megan literally is naked on a rock like a Siren, in a sacred Onsen, where she then pollutes the purifying water and transforms into a Mamushi snake to kill a man. A 2023 song by Sabrina Carpenter was filmed in a church and her video was so perverse and disgusting the priests had to re-bless the altar when she left. These images are far different than the music, sculptures, and paintings of artists throughout history. Perry's VMA performance featured the arch of hysteria from witchcraft, a portal, and we assume from the other side came an alien who Sabrina Carpenter kissed on television. *The is the FREE archive, which includes advertisements. If you want an ad-free experience, you can subscribe below underneath the show description.-FREE ARCHIVE (w. ads)SUBSCRIPTION ARCHIVEX / TWITTER FACEBOOKYOUTUBEMAIN WEBSITECashApp: $rdgable EMAIL: rdgable@yahoo.com / TSTRadio@protonmail.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-secret-teachings--5328407/support.

5/18/25 Biblical-Literacy Mark continued in the book of Romans with insights into Romans Chapter 3:21-26 with an exploration into the Greco Roman language vs English. He divided the lesson as follows: 1. Explore the word group  Ancient Greek origin of “dike” which means, right, justice, punishment.  Translated into English it uses various words from other language origins.  Paul is using one word that means various English meanings: courtroom verdict, covenantal faithfulness, conforming behavior, or setting right what is wrong. 2. Work thru the passage  Greek concise argument of the power of the Gospel in saving sinful man.  The righteousness of God saves us. Dramatic intervention but not an afterthought. Plan from the beginning.  God is: all the meanings of “dike." 3. Work thru the harmony with points for home  Can we talk about the awesomeness of God?  Can we talk about what He has done for us?  Who can refuse? Learn from Mark's study how the Greek translation of Paul's letter has much deeper meaning to the reader. God cares about justice, mercy, and paid the price for us as illustrated in the Gospel-death, burial & resurrection of Jesus

We’ll begin by surveying what 1 Corinthians tells us about the end times. Then we’ll consider why Paul spent so much time in chapter fifteen making a case for the resurrection of the saints when Christ returns. By examining tomb inscriptions and literary sources you’ll learn about the four major options for the afterlife in the Greco-Roman world: (1) non-existence, (2) ascension to the stars, (3) the Hades myth, and (4) reincarnation. My hope is you’ll come to see how radical and fresh the Judaeo-Christian idea of resurrection was to the people of Corinth and understand why Paul felt the need to expend so much effort convincing them of it. Scriptures covered: 1 Corinthians 1:7-8; 3:12-13; 4:5; 5:5; 6:2-3, 9-10, 14; 11:26; 15:3-8, 12-14, 20-28, 35, 58; 16:22   Listen on Spotify   Listen on Apple Podcasts —— Links —— See all the episodes in this class: 1 Corinthians in Context Check out Sean’s other classes here 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 Get Finnegan’s book, Kingdom Journey to learn about God’s kingdom coming on earth as well as the story of how Christianity lost this pearl of great price.

In this powerful episode of Proclaiming Justice, Laurie Cardoza Moore welcomes back Yaffah Batya daCosta, founder of Ezra L'Anousim, to uncover the suppressed history of these crypto-Jews and their journey of return to Judaism. Together, they trace the theological distortion that began with Greco-Roman influence and reveal how Paul's original teachings have been misused to justify centuries of antisemitism.From Roman censorship to mistranslated verses, Yaffah exposes how church fathers altered the message of the Nazarene sect—and how a growing number of Anusim are reclaiming their Jewish heritage in the face of religious and political resistance. They also tackle the roots of Islamic antisemitism, the manipulation of scripture, and the rise of modern Jew-hatred from both the far right and left.

People choose personal relationships and personal fulfillment over duty. Most often, they place the latter ahead of the former, which is why you see all these ridiculous posts on social media about “toxic relationships.”It's a big joke.I live among people who do not inhabit the same reality as I do.It used to frustrate me, but now I smile and move on, knowing that most people are not willing to make hard choices. They—and those who enable them—form Caesar's political base.The blind leading the blind.Scripture has taught me, the hard way, that I have no right to judge.Neither do others, yet we all persist in doing so.All of you should watch the Star Wars series Andor in full—it's just two seasons—and then watch Rogue One, and you'll understand what the writers of the New Testament were doing in the shadows of “empire.”Unlike the arrogant cowards sitting on the Rebel Council at Yavin IV, the biblical writers weren't building anything new to replace Rome or Jerusalem. They had no secret plans for a “new” Republic. The gospel was not a hero's journey or a strategy for institution-building under the protection of a solipsistic Jedi order, nor was it fighting for “freedom.” It was, however, about hope, against all hope.Rehear Galatians.The New Testament ends where it begins—with the sword of instruction wandering the earth in God's broad encampment, moving from place to place with an urgent message of permanent, perpetual rebellion:“Caesar is not the king!”Long before Paul, Jeremiah, too, had joined the Rebellion. He understood the price. Jeremiah was not James Dean. You cannot be a rebel unless you have a cause. Unless, of course, you, like most Americans I know, want to remain a teenager for the rest of your life.Adults, however, have to make a choice:“Cursed be the day when I was born; Let the day not be blessed when my mother bore me! Cursed be the man who brought the news to my father, saying, ‘A baby boy has been born to you,' and made him very happy.”(Jeremiah 20:14-15)This much I know:“Everything I do, I do for the Rebellion.”This week, I discuss Luke 8:28.Show Notesἀνακράζω (anakrazō) / ק-ר-א (qof–resh–aleph) / ق-ر-أ (qāf–rāʾ–hamza)Cry out. Read aloud.“When the three units blew the trumpets and broke the pitchers, they held the torches in their left hands and the trumpets in their right hands for blowing, and shouted, ‘A sword for the Lord and for Gideon!'” (Judges 7:20)Gideon's story is part of the cyclical narrative structure that characterizes the Book of Judges. In this recurring pattern, Israel turns away from God and does evil, prompting God to give them into the hands of their enemies. In their suffering, the people cry out to God, who then raises up a deliverer—a judge—to rescue them. This deliverance brings a period of temporary peace until the cycle begins again. In the case of Gideon, Israel is oppressed by the Midianites. God chooses Gideon to lead a small and unlikely force, emphasizing that the victory is not the result of human strength but a demonstration of the Lord's power and faithfulness.“Then he cried out in my hearing with a loud voice, saying, ‘Come forward, you executioners of the city, each with his weapon of destruction in his hand!'” (Ezekiel 9:1 )In Ezekiel 8–11, the prophet is shown a vision of the abominations taking place in the Jerusalem temple, including idolatry, injustice, and ritual defilement. As a result of this widespread corruption, the glory of God departs from the temple. In chapter 9, the vision shifts from exposing sin to executing judgment. God summons six angelic executioners, each carrying a weapon and a seventh figure dressed in linen holding a writing kit. This scribe is instructed to mark the foreheads of those who mourn over the city's sins, while the others are commanded to kill the rest without mercy, beginning at the defiled sanctuary.“So the angel who was speaking with me said to me, “Proclaim, saying, ‘This is what the Lord of armies says: ‘I am exceedingly jealous for Jerusalem and Zion.'” (Zechariah 1:14 )προσπίπτω (prospiptō) / נ-פ-ל (nun-fe-lamed) / ن-ف-ل (nun-fa-lam)Fall upon, at, against; become known.“Then Esau ran to meet him and embraced him, and fell (יִּפֹּ֥ל yiffōlʹ) on his neck and kissed him, and they wept.” (Genesis 33:4)“And Esther spake yet again before the king, and fell (תִּפֹּ֖ל tiffōl) down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews.” (Esther 8:3)Esau suffered the consequences of tribal betrayal and familial treachery; Esther and her people faced annihilation under a lawfully decreed genocide. These parallels—illuminated by Luke's deliberate lexical choices—frame the demon-possessed man as a victim of Greco-Roman imperial oppression.In each case, the act of falling appears directed toward a human being when, in fact, it is the acceptance of Providence.This is the core teaching of the Abrahamic scrolls.Esther does not confront the king as a preacher or moral authority; she pleads with him, fully aware that she holds no power. You might say Esther was, in this instance, a functional Muslim.To fall is ultimately submission to divine authority—Esther, by entrusting herself to God's hidden providence, accepts that there is no King but God.Her only weapon against oppression, along with Esau and the demonic, was to fall prostrate, hoping against all hope in God's promise (in his absence), that:“Caesar is not the king!”نَفَّلَ (naffala) “he fell to his share” or “assigned as a share.”الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ(al-anfālu lillāhi wa-l-rasūli)“The spoils are for God and the Apostle.”Surat al-Anfal 8:1(see also: κατεκλίθη)δέομαι (deomai) / ח-נ-ן (ḥet–nun–nun) / ح-ن-ن (ḥāʼ–nūn–nūn)Ask; pray; beg. Grace. Compassion, mercy, tenderness.“I also pleaded (אֶתְחַנַּ֖ן ʾěṯḥǎnnǎnʹ) with the Lord at that time, saying, ‘O Lord God, You have begun to show your servant your greatness and your strong hand; for what god is there in heaven or on earth who can do such works and mighty acts as yours? (Deuteronomy 3:23–24)“If you would seek God and implore (תִּתְחַנָּֽן tiṯḥǎnnānʹ) the compassion of the Almighty, if you are pure and upright, surely now he would rouse himself for you and restore your righteous estate.” (Job 8:5–6)The triliteral root ح-ن-ن (

05-11-25 Biblical-Literacy Mark continued in the study of Romans with an exploration Romans 2:12 - 3:21. Paul used his lawyer background consisting of a 3-pillar approach of persuasion: ethos, pathos, and logos to provide information to the Greco-Roman culture. His flow of logic included a power statement and logically or methodically based statements that were brief, complete, and concise to show God's judgment. Romans 2:12 - 3:21 All have sinned and fallen short of God's glory: without the law or under the law. No hope without God. We are saved by faith in Jesus Christ and belief in the Gospel or the Good News. Points for home: There but for the grace of God go! The Gospel is the power of God for salvation for those who believe. Listen to Mark show how Paul used the art and science of persuasion to show how we are saved from God's judgment. Praise to the Lord Almighty.

This edition of the 1000 Hours Podcast which is taken from my latest book DragonKingKarl's Pioneer Era Pro Wrestling Omnibus finds us in 1878, and things continue to take an entertaining turn. The collar and elbow wrestlers have a new champion, and he isn't exactly setting the world on fire. The Greco-Roman wrestlers are basically being run out of town, but their fortunes are about to change. Then along comes the bears... and horses. Well, you'll just have to listen. Pro wrestling was wild in the pioneer era. YOU CONTROL THIS SERIES! It will only run as long as it is supported. In order to get another hour of 1000 hours we need a new Patreon supporter at any level or a cash donation via the front page of WhenItWasCool.com to either PayPal or CashApp (Please put “1000” in the note). As soon as it is received, I will produce a new hour. Presently, we are funded up to hour 93. This is hour 71.

Situated opposite Galilee, the “earth” of the Gerasenes marks the site of God's first tactical strike against Greco-Roman assimilation in Luke.The Greco-Roman rulers who possess and enslave the land impose violence and havoc, sowing death where God's many flocks were meant to roam freely, without interference.Like the abusers in Jerusalem, the occupying forces in Decapolis do not want to live and let live. They seek to assimilate, to convert, to impose, to kill—to force others to become like them, “twice as much the sons of Hell as themselves.”Sure, they may be interested in learning something from those they conquer, but ultimately, everything must be “melted down” and absorbed into something of their own making. It's called a “god complex:”“…the logic of American liberalism is a barely warmed-over Hellenism. The world-embracing, universe-striding Hellenic ideology under Alexander was an assimilationist one. In the Alexandrian ideology, it doesn't matter what tribe your parents are from, what your lineage is, or in what area of the world you were born. If you speak Greek, eat like a Greek, dress like a Greek, walk like a Greek, shit like a Greek, think like a Greek—then you're a Greek. It's exceptionally difficult for an American to consider this ideology and not think of the ‘melting pot'”(Matthew Franklin Cooper, And the Lamb Will Conquer)They do not submit to God, who made the heavens and the earth. They do not accept what was made, as it has been made, by his making. His name alone be praised!Unlike every other revolution in human history, the socio-political rebellion of the biblical tradition—be ye not deceived, O man, it is indeed a political rebellion, though it is not about starting something new, it is a reversion—to accept the Bible is to revert to God as your King, your religion, your tribe, your city, and your homeland.To return to his land is to return not to what we build, create, perceive, synthesize, or formulate through our ideolocial or theological assimilations, but to what God himself provided in the beginning: an open field where all living creatures coexist in his care.This week, I discuss Luke 8:27.Show Notesδαιμόνιον (daimonion) / ש–י–ד (shin–yod–dalet) / ث–د–ي (thā–dāl–yāʼ)Demon, other deity, or god. From the root שדד (shadad), which means “to deal violently, despoil, or devastate.” Klein notes that the Arabic ثَدْي (thady), “breast,” reinforces his observation that שֹׁד (shōd) and שַׁד (shad) are two forms of the same biblical root meaning “breast.” In consideration of this link, and the fact that the original text is unpointed, it is difficult to ignore the consonantal link between chaos, havoc, militarism, and the function “demon,” vis-à-vis the field, and violence against the land, since the land is inherently matriarchal:שָׂדָאוּת (sadā'ut) is a feminine noun meaning “military fieldcraft,” derived from שָׂדֶה (sadeh), meaning “field.”Note that שֵׁדָה (shedah), female demon, and שָׂדֶה (sadeh), field or open land, are indistinguishable in the unpointed text.This intersection is intentional. Consider a related sub-function associated with δαιμόνιον in Luke:שׁדד (shin-dalet-dalet) and שׂדד (sin-dalet-dalet)שׁדד (shadad) to devastate, despoil, or destroy, referring to violence or judgment.שׂדד (sadad) to plow or harrow, referring to agricultural activity.In Semitic languages, the function “demon” likely originates from the Akkadian term šēdu, a protective spirit often depicted in Mesopotamian art as a bull-like colossus or a human-bull hybrid, for example, the bull effigy of Wall Street. The question is not what the demon šēdu protects, but whose interests it serves. Does it protect life in God's field or wreak havoc on behalf of its human sponsors? Does it plow and harrow, or does it despoil?Demonic Evil“For [a] root of all evils is the love of money—which some, desiring, wandered away from the faith,and pierced themselves through with many griefs.”(1 Timothy 6:10)As it is written:“ῥίζα γὰρ πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία”“the love of money is [a] root of all evils”“πάντων τῶν κακῶν” unambiguously indicates “of all evils,” not “all kinds,” underscoring Paul's deliberate rhetorical force in presenting the love of money not as a moral weakness but as a seed giving rise to every form of evil in God's field.ἱμάτιον (himation) / ב-ג-ד (bet–gimel–dalet) / ب-ج-د (bāʼ–jīm–dāl)Outer garment; cloak.A scarce word in Classical Arabic, بَجَدَ (bajada), means “to strive or exert,” technically different than بِجَاد (bijād) — the pre-Islamic Bedouin term for a striped cloak or blanket, which Klein links to ב-ג-ד.Instead of بَجَدَ (bajada), Arabic typically employs roots like ج-ه-د (jīm–hāʾ–dāl) — جَاهَدَ (jāhada) — the basis of جِهَاد (jihād), to express striving or struggle, especially in a religious context. Related roots such as ج-د-د (jīm–dāl–dāl) — جَدَّ (jadda) “to be serious” — and ج-دّ (jīm–dāl–dāl) — جِدّ (jidd) “seriousness” — reinforce the idea of earnest effort and commitment that underlies the concept of jihād.The بِجَاد (bijād)—a coarse, often red or striped woolen cloak worn by Bedouins—symbolizes striving through its association with the harsh realities of shepherd life in God's open field, demanding simplicity, endurance, and honor, in contrast with the soft garments of city dwellers. The reference to soft garments is not incidental. In Luke 7:25, Jesus mocks those dressed in “soft clothing” who “live in luxury” in the royal houses. As such, John the Baptist is “more than a prophet.” Clothed in the rough and unpleasant garment of a shepherd, he survives under God's rule in the open field with an honor imperceptible in the eyes of city dwellers.It is “the smell of a field” that Luke 8:27 makes terminologically functional here, recalling the transfer of Isaac's blessing to his younger son. Now Luke turns the tables. As Esau was denied his birthright in favor of Jacob, so now Jacob is denied the same in favor of the demon-possessed Gerasene:Then his father Isaac said to him, “Please come close and kiss me, my son.”So he came close and kissed him; and when he smelled the smell of his garments (בְּגָדָ֖י begāday), he blessed him and said,“See, the smell of my sonIs like the smell of a field which the Lord has blessed;Now may God give you of the dew of heaven,And of the fatness of the earth,And an abundance of grain and new wine;May peoples serve you,And nations bow down to you;Be master of your brothers,And may your mother's sons bow down to you.Cursed be those who curse you,And blessed be those who bless you.”(Genesis 27:26–29)οἰκία (oikia

In this episode of Prove All Things, hosts Jeff and Mike welcome guest Horane Smith to explore the influence of anti-Jewish sentiment on early Christian doctrine. Horane outlines how the primitive church was deeply rooted in Hebraic traditions—observing the Sabbath, Passover, and rejecting doctrines like the Trinity and Easter—but that a shift began after 135 A.D., particularly following the Bar Kokhba revolt, which led to a deliberate separation from Judaism by emerging Gentile Christian leaders. He argues that early church fathers, in an effort to define a distinct Christian identity, adopted anti-Jewish rhetoric and Greco-Roman philosophical influences, which dramatically shaped mainstream Christian beliefs.

The Book of James is a letter to struggling Christians encouraging them to stay faithful in the face of great suffering. It is  full of practical wisdom and truth to help us know and follow God's plan for our flourishing.  In James 1:1-12, James introduces himself and gets right into the purpose of his letter to the struggling Christians scattered in the Greco-Roman world in the first century. He wants them to hold on to their faith even in the midst of what they are going through because God has something for their souls in it. He has peace and wholeness and contentment for them - something we all long for - if they will just show some grit and endure. 

“TAURUS MOON CYCLE: Mystic Rectangle” presented by Talk Cosmos Kaleidoscope Visions.The Taurus Moon Cycle includes a Scorpio Full Moon accentuating actions to renew our empowerment. We continue to intensely refigure how to rebirth our multitude of interacting relationships with all aspects of life,” said Sue Minahan, founder, and host of the weekly show. “All planetary energies move forward making plans, but focus reapproaches the paths we took from December to now manifest. Understanding the lunar cycle impacts one's foundation, emotions, and emotional story.”The moon's our personal planet regulating the past coming into the present. Weekly the moon systematic monthly cycle transitions from the New Moon to first quarter, Full Moon, and third quarter moon phases. Daily transiting 12-13 degrees, the moon moves through a Zodiac sign in two & a half days. Join Sue Rose Minahan of Kailua-Kona, Hawai'i with Kaleidoscope Visions panel members, Amanda Pierce, and John Chinworth of Seattle. Bios below and on Talk Cosmos website for Season 8. Subscribe on Talk Cosmos website. Follow on YouTube @TalkCosmos. Weekly on YouTube, Facebook, Radio and Podcasts.JOHN CHINWORTH: Consultant, Conference Lecturer, Writer/Poet. Diploma from the International Academy of Astrology (IAA) in 2021. More than two decades of experience. https://www.skypathastro.com/ email: ... at NORWAC, and SFAS | Obsessed with mythology & branded the Greco-Roman pantheon into his psyche | Past board member of WSAA |Teaches and mentors developmentally disabled and resource students for many years | Pens poems and does road trips around Washington. https://www.skypathastro.comAMANDA PIERCE: Blends her eclectic style of astrology and energy magic around a soul-centered approach to life and healing. With a B.A. in Psychology, Astrology and Energy Work Consultation | Meditation | Writing & Editing. Empowerment-based Meditation: teaching in-person 4-week series classes. Amandamoonastrology@gmail.com Past WSAA Board Member | UAC 2018 Volunteer Coordinator.SUE ‘ROSE' MINAHAN: Evolutionary Astrologer Consultant, studying Vibrational Astrology. Speaker, Writer. Dwarf Planet Astrology graduate and tutor; Kepler Astrology Toastmaster Charter Member; Associate of Fine Arts Music Degree, & a Certificate of Fine Arts in Jazz. Artist & musician. Mythology enthusiast. Founder of Talk Cosmos delivering weekly insightful conversations to awaken heart and soul-growth consciousness. 2025 Season 8. https://www.talkcosmos.com/#TalkCosmosKaleidoscopeVisions #SueMinahan #JohnChinworth #AmandaPierce #astrologyYouTubeconversations #MajorLunarPhases #Marshadow #marsinleo #astrologypodcastweather #TalkCosmos.com #SkyPathAstro.com #TalkCosmosYouTubeChannel #KKNW1150AM #ScorpioFullMoon #taurusnewmoon #firstquarterMoon #QuarterMoon #radiopodcast #KMET1490AM #youtubeconversationpodcastsTalk Cosmos is your opportunity to ponder realms of what Carl Jung called the collective unconsciousness that's shared through time to the present…all through the lens of Sue's lifetime of peering into astrology.“Thankfully, I discovered Evolutionary astrology. Its perspective points directly to our unique personal spiritual soul growth…driven by our aligned intentions. Its promising purpose of soul growth ignited an entirely alive Zodiac. Captured, I felt compelled to study the deep significance of astrological application,” said Sue.Sue is your guide to focusing the Cosmos kaleidoscope. In the words of Einstein, “Energy's never destroyed, energy only changes.”Discover the energy that is Talk Cosmos, every Sunday from 1 p.m. to 2 p.m. right here on Alternative Talk 1150!Contact https://talkcosmos.com for weekly schedule, blog, and information.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

A Sermon for the Second Sunday after Easter 1 St. Peter 2:18-25 & St. John 10:11-16 by William Klock Let slaves obey their masters with all respect, not only the good and kind ones but also the unkind ones.   Those are jarring words, aren't they?  They have been abused at times in history, shouted by masters at their slaves: “God says you're supposed to obey me and you don't want to disobey God, do you?”  True words, but showing that sometimes true words, when spoken by the wrong person and in the wrong context, turn everything upside-down. Jarring words written by St. Peter in his First Epistle—chapter 2, verse 18.  The verse that leads into today's Epistle.  Originally the Epistle started a few verses later.  At the Reformation Archbishop Cranmer extended the Epistle to verse 19, but to really understand what Peter's saying we need to go back at least to verse 18 to those words about slaves obeying their masters. It also helps to know that slaves were what made the Greco-Roman world go round.  Ten to twenty per cent of the Roman population was slaves and without them life in Rome Empire would have ground to a halt.  When we think about slavery, we probably think about race-based slavery in the United States or maybe in Latin America in the colonial era.  Slavery in Rome wasn't quite the same.  It wasn't based on race.  Slaves were often prisoners of war or debtors or, of course, the children of slaves.  They did have certain rights.  They could own property and even buy their own freedom.  But at its core all slavery is rooted in the idea that you are not your own; you belong to someone else.  You're not a person; you're property.  That slavery exists, whether in Rome or in the Americas or in other parts of the world today, that slavery exists is a stark and profound reminder that the world is not as it should be.  Slaves, as much if not more than anyone else, know the pain and the tears of the present evil age.  And I think that's why Peter singles them out here. But what does slavery have to do with Easter?  Well, think back.  On Easter Day the Epistle, from Paul, reminded us to look up and keep our eyes fixed on the age to come, on the new creation inaugurated by Jesus.  Last Sunday we heard St. John exhorting us to overcome the world—to be stewards and heralds of God's new creation.  This is all what it means to let the reality of Easter—of Jesus' resurrection—work out practically in our lives—to be Easter people.  And today it's St. Peter who speaks to us on this same theme. All through Chapter 2 of his letter Peter has been writing about who and what Jesus and the Spirit have made us: living stones, a chosen people, a royal priesthood, a holy nation.  And he writes that God's purpose in all this is that we will “announce the virtuous deed of the one who called [us] out of darkness into his amazing light”.  That's our duty, Brothers and Sisters, to proclaim the mighty and saving deeds of God in Jesus.  To make the good news known to the world. But, Peter warns, don't undermine that Easter proclamation with worldly living.  Here's what he writes beginning at 2:11: My beloved ones, I beg you—strangers and aliens as you are…   Remember that when we are born again in Jesus and the Spirit, we're reborn as part of God's new creation and, even though we still await its consummation, that makes us in a very real sense strangers and aliens in the world we once knew.  The old evil age has been defeated, but it still trundles on even as the new age is breaking in, but that old age no longer has a claim on us.  We belong to Jesus.  We belong to God's new world.  And it is this new world and it's king, Jesus that we proclaim.  But we also need to live this new world too and that's what Peter's getting at.  So he goes on: I beg you to hold back from the fleshly desires that wage war against your true lives.  Keep up good conduct amongst the pagans, so that when they speak against you as evildoers they will observe your good deeds and praise God on the day of his royal arrival.  (1 Peter 2:11-12) Brothers and Sisters, our walk needs to match our talk.  We have been delivered from sin's slavery, but the old temptations are still there.  That's why we vowed in our baptism to fight the world, the flesh, and the devil.  You and I belong to a royal priesthood and a holy nation.  We ought to live holy lives, putting our sinful desires to death.  And we do that not just because it's the right thing to do, but because it is part of our Gospel witness.  This is what it means to be light in the darkness. Peter knew the world needed gospel light.  As bad as we think our world might be, the ancient world was worse.  Unspeakable sin was everywhere.  The sexual immorality of our world doesn't hold a candle to the sexual immorality of ancient Greece and Rome.  And idolatry was woven through every bit of life.  To become a Christians meant withdrawing from all of that, which meant the pagans looked on Christians as impious traitors.  The pagans called Christians atheists, because to worship only one god was pretty much as good as atheism.  They accused Christians of being unpatriotic, because Christians refused to worship the emperor.  If disaster befell a city, the pagans would blame the Christians for angering the gods.  And yet Peter reminds these brothers and sisters that the pagans would also notice how different they were.  In a dog-eat-dog word, these Christians treated each other as equals and they loved each other.  They even pooled their resources to care for widows and orphans—the cast-offs of Greco-Roman society.  In a world of sexual filth, the Christians lived lives of purity.  The Christians became known for adopting the infants—especially the newborn girls—left to die of exposure by the pagans.  The Christians treated women and slaves as equals of free men.  In other words, the Christians were living out as best they could God's new creation in the midst of the old.  They were lifting the veil on God's future, on the day when everything is set to rights, and giving the pagans a glimpse of it.  And the pagans couldn't help but take note, even as they threw all their accusations at the Christians.  Some of the pagans—especially those deeply invested in the evils of this world—they lashed out, they fought back and Christians were thrown into prison and martyred.  But even then, their witness had an impact and a few at first, but then more and more and more were drawn to Jesus through their holy witness—not just the proclamation, but by the lives of these Christians—by faith in Jesus put into practice.  And the world began to change.  New creation spread. So Peter goes on in verses 13-17: Be subject to every human institution, for the sake of the Lord: whether to the emperor as supreme, or to the governors as sent by him to punish evildoers and praise those who do good.  This, you see, is the will of God.  He wants you to behave well and so to silence foolish and ignorant people.  Live as free people (though don't use your freedom as a veil to hide evil!), but as slaves of God.  Do honour to all people; love the family; reverence God; honour the emperor.   So, Brothers and Sisters, so much as we are able—without compromising our gospel principles—we are to keep the peace.  Peter knew that God is sovereign and that he establishes human rulers in this world to keep the peace, to punish evil, and to promote the good.  He knew that those rulers are often far from perfect.  Peter even knew that those rulers are often evil.  However much you may have thought that Justin Trudeau was the worst Prime Minister ever, however much you may think Donald Trump is totally unworthy of the Presidency, the Roman Emperors were worse—far, far, far worse.  Our governments in the West, for all their flaws and even as they forsake the gospel, have been profoundly shaped by that gospel.  That could not be said of Caesar.  And yet even as Nero would light up his garden parties by setting Christians on fire, Peter acknowledged that—generally speaking—God has appointed such men—as we pray—to administer justice, restrain wickedness and vice, and uphold integrity and truth.  So Peter warns Christians to be subject to our earthly rulers.  Jesus has not called us to be violent revolutionaries bent on overthrowing Caesar so that we can impose a theocracy.  Instead, God wants us to “behave well” and in that to silence the accusations of the pagans.  Show honour to all, love our family (he means the church), and honour the emperor.  You don't have to get into idolatry or offer incense to Caesar to be submissive to his God-given authority. You can see how this actually did work if you look at the history of the early church.  Those early Christians lived peaceably.  They refused to comprise.  They refused to participate in idolatry and in sexual immorality and it cost them, but they lived as truly gospel people.  Many of them were martyred for doing so.  And you might think that killing people would put an end to a movement. But this quiet, peaceful, holy living worked.  It gradually silenced the accusations of the pagans, who gradually and increasing numbers were drawn to the good news and to Jesus. Here's the thing.  We know that the world is not as it should be.  In our anger we often want to lash out ourselves, if not to make it right, at least to make it right for ourselves or to get some kind of revenge.  And that only makes things worse.  But as those first Christians lived peaceable and godly lives, as the pagans came to Jesus in faith, the world began to change through their influence.  Gradually the gross sexual immorality disappeared, infanticide and abortion stopped, the brutality of the gladiatorial games ended, the status of women and children rose, and slavery came to an end. Brothers and Sisters, the gospel changes the world through humble, peaceable, and holy Christians as it quietly works its way through a nation until that people or nation itself becomes a witness to Jesus and gospel.  We really need to hear this lesson today.  Those first Christians had no other choice.  They were a minority.  They had no political power.  We, however, living in a world that was once Christian and where Christianity is now in decline and out of fashion, we keep trying to regain it all through political power—forgetting, I think, that the gospel doesn't work that way.  It rises up from below, from the ranks of peaceable, humble, and godly people who proclaim and live it.  We will never overcome the accusations and rejection of the pagans by trying to force the gospel on them.  Rather, they will be drawn to the gospel through our gospel proclamation backed up by our gospel living. And this is where Peter says those startling words: Let slaves obey their masters with all respect, not only the good and kind ones but also the unkind ones.   Did Peter know that one day the influence of the gospel would put an end to slavery?  I don't know.  Slavery was a given in his world.  But Peter knew that slavery was not God's plan for human beings.  He knew that it had no place in God's new creation.  And yet he tells slaves—and it's not like he was just writing this to slaves he didn't know in far away churches, there were surely slaves in Peter's home church, brothers and sisters he loved dearly to whom he said the same thing face to face—Peter tells slaves to obey their masters—even the evil ones.  And I think that's hard for us to hear, because in our world, this sounds like Peter is colluding with injustice.  One of the slogans of our post-modern age is “Silence is violence”.  You have to speak out against evil and injustice.  But Peter was perfectly aware that slavery was an injustice, so let's bear with him. Consider that Peter lived the gospel story very literally.  He was one of the fist Jesus called.  He spent three years being discipled by Jesus.  He was there when Jesus was arrested.  Remember, he was the one who lashed out, drawing his sword, cutting of one of the soldier's ears, putting up a fight for Jesus.  He heard Jesus telling him to put his sword away and he saw Jesus heal that soldier.  And he was there when Jesus was on trial and he was the one who denied knowing Jesus three times.  He was there when they crucified him.  And he was there with John on Easter morning to see the empty tomb and later that day to meet the risen Jesus.  Peter knew that story.  It was as much his story as it was Jesus's story, even if Jesus was the centre of it.  Peter knew what it looked like to bear with injustice and suffering.  He'd seen Jesus do it.  And because Jesus bore with it, because Jesus refused to respond with violence, because Jesus had submitted to death on a cross, everything had changed.  If Jesus hadn't submitted to death, he never would have risen victorious over it and God's new creation would never have been born. Brothers and Sisters, that's how God's new creation, how his redemption works: Sin and death did their worst, and Jesus and the gospel rose triumphant.  And what Peter is saying is that we, as Jesus' people, need to inhabit that same story, make it our own, be willing to suffer and even to die if it comes to that, so that the world can know the power of the gospel—of the good new of Jesus crucified and risen. That's why Peter goes on like he does in verse 21, where he says: This, after all, is what came with the terms of your call.   In other words, this is what you're going to be called to do, this is the life you're going to be called to live when you take up with Jesus in faith.  You're going to have to inhabit his story.  And to make sure we understand what that story is Peter writes what was probably a hymn sung in those early churches. The Messiah, too, suffered on your behalf, leaving behind a pattern for you so that you should follow the way he walked.  He committed no sin, nor was there deceit in his mouth.  When he was insulted, he did not insult in return, when he suffered, he did not threaten, but he gave himself up to the one who judges justly.  He himself bore our sins in his body on the cross, so that we might be free from sins and live for righteousness.  It is by his wounds that you are healed.  For you were going astray like sheep, but now you have returned to the shepherd and guardian of your true lives.  (1 Peter 2:21-25) The crucifixion of Jesus was the most evil and unjust act in history.  Jesus was the one man who deserved nothing but praise and honour and glory, but his own people rejected him, mocked him, beat him, and crucified him.  In Jesus, Peter saw the fulfilment of God's promises through the Prophet Isaiah.  God's royal servant  would fulfil his purposes to save the world, but he would do so by submitting to injustice.  The servant would be insulted, without responding with insults of his own.  He would suffer without casting curses on his torturers.  “He himself bore our sins in his body on the cross” and “we were going astray like sheep” writes Peter, drawing from Isaiah 53.  Jesus took on himself the punishment his people deserved.  Because he was Israel's Messiah, the king and the world's true Lord, he could represent Israel and the rest of us in a way no one else ever could. So with that in mind—with this idea that each of us is called to inhabit the gospel story of the cross and the resurrection—I think we can understand what Peter is getting at when he tells slaves to submit to their masters and for everyone to be subject to earthly rulers.  He's not just saying that we should passively accept suffering and violence and injustice.  What he's saying is that when you and I suffer for the sake of gospel, for the sake of goodness, truth, and beauty, that Jesus' suffering is somehow extended through us, and the saving and life-giving power of his death and resurrection meets this present evil age and its people with transforming power.  It's not an easy thing to do.  Knowing Peter and how impetuous he was, I expect he struggled with this, but he knew.  The flesh cries out “No!”.  The flesh wants to push back—to return insult for insult, to get revenge on those who wrong us.  The flesh doesn't want to wait for the gospel to act like yeast in a lump of dough—slowly working its way through.  We want justice now!  We dismiss the way of suffering, saying that it fails to confront evil, insisting that only power, force, and violence can right the world's wrongs—or at least the wrongs perpetrated against us personally.  And this is precisely why we need to keep our eyes on Jesus and his cross, remembering that his death and resurrection are at the centre of everything.  Remembering that the unjust suffering of God's people is caught up in the suffering of Jesus his son and all part of the same redeeming story. Brothers and Sisters, this is how the world is set to rights.  We think revolution comes by taking up arms and by fighting back, but all that does is replace one evil with another.  The real revolution took place at the cross and it spreads as you and I take up our crosses and follow Jesus.  It's hard.  We want vindication.  We want justice.  We want the world set to rights.  But there is no better way to remember that God has promised us all these things than to live out that future in the here and now. Let's pray: Almighty God, who gave your only Son to be for us both a sacrifice for sin and an example of godly life: Give us grace that we may always receive with thankfulness the immeasurable benefit of his sacrifice, and daily endeavour to follow in the blessed steps of his most holy life, who now lives and reigns with you and the Holy Spirit, on God, for evermore.  Amen.

From Valis to the Cocteau Twins to Simulation Theory, Chris Knowles takes us on a journey of prophecy and revelation. This odyssey starts in Greco-Roman times and ends with today's continued apocalypse. The Joker and the Thief will finally find some way outta here, and so will you if you can release your egoic Kraken. This was his presentation at Astro Gnosis 3: Sophia and Simulated Realities. You can stream this and all other conferences using the link below. Elizabeth Fraser approved. Stream All Astro Gnosis Conferences for the price of one: https://thegodabovegod.com/replay-sophia/ The Gnostic Tarot: https://www.makeplayingcards.com/sell/synkrasis Homepage: https://thegodabovegod.com/ Patreon: https://www.patreon.com/aeonbyte AB Prime: https://thegodabovegod.com/members/subscription-levels/ Virtual Alexandria Academy: https://thegodabovegod.com/virtual-alexandria-academy/ Voice Over services: https://thegodabovegod.com/voice-talent/ Support with donation: https://buy.stripe.com/00g16Q8RK8D93mw288 Get The Occult Elvis: https://amzn.to/4jnTjE4

The Greco-Roman world had very dark understandings of death and the possibility of continued existence. The Jews, late in their history, came to a belief among, at least the Pharisees, that a resurrection of the dead would happen at the end of time. The Christians upended all of that - Christ is risen and the tomb is empty. Deal with it! Readings: https://bible.usccb.org/bible/readings/050425.cfm Music by St. Mark Choir pursuant to One License Annual License w/Podcasting # A-726294

Last time we looked at how Greco-Roman people talked about inspired speech. Today we turn to 1 Corinthians and the book of Acts to focus on speaking in tongues. We’ll consider the idea that tongues are angelic languages, how tongues relates to prayer, and how tongues differs from ecstatic speech. Lastly, we’ll dip our toes into the debate over whether tongues ceased with the apostles or not. Whether you personally speak in tongues or not, I think you’ll find the information in this episode helpful. Scriptures covered: 1 Corinthians 12:7, 10; 13:1, 8-12; 14:2, 4, 6, 11, 13-19, 27-28; Acts 2:1-11; 10:44-46; 11:15-17; 19:6-7   Listen on Spotify   Listen on Apple Podcasts —— Links —— See all the episodes in this class: 1 Corinthians in Context Check out Sean’s other classes here 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 Get Finnegan’s book, Kingdom Journey to learn about God’s kingdom coming on earth as well as the story of how Christianity lost this pearl of great price.

In Scripture, “earth” signifies more than just physical land; it functions as a literary sign that opposes human oppression. The biblical narrative presents the land both as a silent witness against human civilization and as one of its victims. In this context, the recurring phrase “heavens and earth” serves as a merism, expressing the totality of creation and affirming God's sovereign authority and judgment:“Assemble to me all the elders of your tribes and your officers, that I may speak these words in their hearing and call the heavens and the earth to witness against them.” (Deuteronomy 31:28)Poet Mahmoud Darwish echoes this Abrahamic outlook by portraying the land as a woman—“the lady of the earth”—a figure of both suffering and resilience. Through this personification, Darwish critiques the domination of land by human civilization, portraying earth not as property but as a noble matriarch. His vision resonates with the biblical sabbatical and jubilee traditions, in which the land itself is granted rest and release from exploitation (Leviticus 25).In the Old Testament, Galilee is often marginalized or conquered. Yet, in Isaiah—and later in the New Testament—it is repurposed as the launching point for God's mission to liberate the land from human abuse.In contrast to Jerusalem or Rome, which embody imperial tyranny cloaked in Hellenistic pluralism, Jesus reclaims Galilee as the new hub for Biblical Shepherdism—a direct challenge to the ideology of Hellenistic urban empire. Galilee becomes a scriptural threshold: a place of refuge, instruction, and mission. It embodies God's cause, where divine law transcends political borders, and the land becomes a witness to divine justice against human violence, not a possession of empire.اللَّهُ مَالِكُ الْمُلْكِallāhu māliku al-mulk“God is the Owner of Sovereignty”This week I discuss Luke 8:26.Show Notesχώρα (chōra) / ע-ר-ץ (ʿayin–resh–ṣade) / أ-ر-ض (ʾalif-rā-ḍād)The biblical Hebrew אֶרֶץ ('ereṣ) can denote:The entire inhabited earth, as in Genesis 1:1 (“In the beginning, God created the heavens and the earth”), is typically rendered in the Septuagint (LXX) as γῆ (gē).A specific territory, region, or localized land, such as “the land of Canaan,” or the land surrounding a city.The pairing of שָּׁמַיִם (šāmayim)“heavens” and אֶרֶץ ('ereṣ) earth in scripture functions as a merism, a literary device expressing totality.“In the beginning God created the heavens and the earth.”(Genesis 1:1)“May you be blessed of the Lord, Maker of heavens and earth.”(Psalm 115:15)“For behold, I create new heavens and a new earth; And the former things will not be remembered or come to mind.”(Isaiah 65:17)In the Qur'an, أرض “arḍ” also appears frequently in the same manner in phrases like “السماء والأرض” (al-samāʾ wa al-arḍ) – “the heavens and the earth.”بَدِيعُ ٱلسَّمَٰوَاتِ وَٱلْأَرْضِ ۖ وَإِذَا قَضَىٰٓ أَمْرًۭا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُbadīʿu al-samāwāti wa al-arḍi. wa idhā qaḍā amran fa-innamā yaqūlu lahu kun fa-yakūn.[He is] the Originator of the heavens and the earth. When he decrees a matter, he only says to it, “stand forth,” and it stands forth.In his poetry, Mahmoud Darwish uses the Semitic function أ-ر-ض in line with the anti-civilizational tradition of Abrahamic literature:عَلَى هَذِهِ ٱلْأَرْضِʿalā hādhihi al-arḍon this earthDarwish refers to the earth (ٱلْأَرْض) both as a practical reality, literally, “on this earth,” this “ground,” and as the shared heritage of those who live on this ground, who come from the ground, from the same mother, “the lady of the earth.” This sovereignty is not imposed or “built” by civilization, but inherent.سَيِّدَةُ ٱلْأَرْضِsayyidatu al-arḍthe lady of the earthIn Semitic, earth as “lady” or “mistress” implies dignity and nobility: the land as a suffering yet powerful matriarch—both witness to and victim of human civilization. For Darwish, it evokes the Palestinian spirit of steadfastness (صمود – ṣumūd). It is not the human being, but the land that is steadfast:“Still, and perhaps more importantly, regarding the years as set times are the sabbatical year, set every seventh year, as rest for the land, and the jubilee year, set every fifty years, when everybody is set free and even the earth itself is set free from their subjugation by the human being (Lev 25).”(Tarazi, Paul Nadim. Decoding Genesis 1–11. Orthodox Center for the Advancement of Biblical Studies, St. Paul, MN. 2014. p. 82)أُمُّ ٱلْبِدَايَاتِʾummu al-bidāyātmother of all beginnings(Gen 2:7, Qur'an 30:20)أُمُّ ٱلنِّهَايَاتِʾummu al-nihāyātmother of all endings(Genesis 3:19, Qur'an 20:55)Γερασηνῶν (Gerasēnōn) / جرشGerasa (جرش Jerash in modern-day Jordan) was a key city in the eastern Roman Empire. It served as a Hellenistic hub and a strategic site that developed due to the cultural changes after Alexander the Great's conquests in the 4th century BC.The typical features of a Hellenistic polis—such as a colonnaded cardo maximus, theaters, temples dedicated to Greco-Roman gods, and agoras—are visible in the ruins of Gerasa. These structures reflect the urban planning strategies introduced by Macedonian and later Roman rulers, as well as the blending of Greek and local Semitic cultures. These are hallmarks of anti-Scriptural Hellenistic pluralism, which seeks to erase Ezekielian shepherdism. Ezekiel's school was carried forward by St. Paul, who opposed Roman imperialism by imposing coexistence against Caesar under the one God of the tent-dwelling shepherd Abraham.Γαλιλαία / (Galilaia) / גָּלִילIn Joshua and Chronicles, Kedesh in Galilee is identified as a city of refuge and a Levitical inheritance, tying it to themes of mercy, sanctuary, and priestly service.In 1 Kings 9, this same region is dismissed by King Hiram of Tyre when Solomon gives him twenty cities in Galilee as a diplomatic gift—cities Hiram calls כָּבוּל (Kabul) “Cabul,” or “worthless.” This underlines Galilee's devalued status in the eyes of political power.In 2 Kings 15, Galilee becomes the first region to fall to the Assyrians, highlighting its vulnerability.Isaiah turns this trajectory on its head in Isaiah 9:1-2, where Galilee—specifically called “Galilee of the nations”—becomes the location where light of instruction will arise:By the way of the sea, on the other side of the Jordan,Galilee of the Gentiles.The people who walk in darknessWill see a great light;Those who live in a dark land,The light will shine on them.In the New Testament, this prophetic rever...

The institution of slavery permeated the ancient world, such that the realities of slavery and its long shadows pervade the New Testament and other early Christian texts. Yet enslavement remains an under-taught aspect of the context of the New Testament and early Christianity, leaving pastors, laypersons, and neophyte college students alike to fill knowledge gaps about enslaved persons, enslavers, living and laboring conditions, and much more with partial information, assumptions, or a range of highly technical and specialized monographs.  Ancient Slavery and Its New Testament Contexts (Eerdmans, 2025), co-edited by Christy Cobb and Katherine A. Shaner, takes on these issues, introducing readers to the textures, complexities, and material realities of slavery in the Greco-Roman world. International scholars with a range of expertise, from New Testament and early Christian studies to classics, theology, ethics, and more, contribute to a tapestry of introductory themes, topics, and interpretive frameworks with a wealth of literary, inscriptional, pictorial, and theoretical evidence from the material culture of Roman antiquity in this significant volume. Dr. Cobb and Dr. Shaner joined the New Books Network to initiate important conversations that they hope will continue in religious studies classrooms, schools of theology and divinity, and local church small group settings. Christy Cobb (Ph.D., Drew University, 2016) is Associate Professor of Christianity at the University of Denver. She is the author of Slavery, Gender, Truth and Power in Luke-Acts and Other Ancient Narratives (Palgrave Macmillan, 2019) and has also co-edited a volume entitled Sex, Violence, and Early Christian Texts (Lexington Books, 2022). Dr. Cobb is also a member of the editorial board for the Journal of Feminist Studies in Religion, and her research and teaching interests include slavery, gender, sexuality, Acts, and Apocryphal Acts. In her recreational time, Christy enjoys reading novels, crafts, and spending time with her nine-year-old son in Denver. Katherine A. Shaner (Th.D., Harvard University Divinity School, 2012) is Associate Professor of New Testament at the Wake Forest University School of Divinity. She is the author of Enslaved Leadership in Early Christianity (Oxford University Press, 2018) as well as numerous articles on slavery in the New Testament. Dr. Shaner is an ordained pastor in the Evangelical Lutheran Church in America (ELCA) and regularly preaches and teaches in churches around the United States. In her free time, Katherine enjoys hiking in the mountains, reading historical fiction, cooking dinner for friends and spending time with snuggly dogs. Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

The institution of slavery permeated the ancient world, such that the realities of slavery and its long shadows pervade the New Testament and other early Christian texts. Yet enslavement remains an under-taught aspect of the context of the New Testament and early Christianity, leaving pastors, laypersons, and neophyte college students alike to fill knowledge gaps about enslaved persons, enslavers, living and laboring conditions, and much more with partial information, assumptions, or a range of highly technical and specialized monographs.  Ancient Slavery and Its New Testament Contexts (Eerdmans, 2025), co-edited by Christy Cobb and Katherine A. Shaner, takes on these issues, introducing readers to the textures, complexities, and material realities of slavery in the Greco-Roman world. International scholars with a range of expertise, from New Testament and early Christian studies to classics, theology, ethics, and more, contribute to a tapestry of introductory themes, topics, and interpretive frameworks with a wealth of literary, inscriptional, pictorial, and theoretical evidence from the material culture of Roman antiquity in this significant volume. Dr. Cobb and Dr. Shaner joined the New Books Network to initiate important conversations that they hope will continue in religious studies classrooms, schools of theology and divinity, and local church small group settings. Christy Cobb (Ph.D., Drew University, 2016) is Associate Professor of Christianity at the University of Denver. She is the author of Slavery, Gender, Truth and Power in Luke-Acts and Other Ancient Narratives (Palgrave Macmillan, 2019) and has also co-edited a volume entitled Sex, Violence, and Early Christian Texts (Lexington Books, 2022). Dr. Cobb is also a member of the editorial board for the Journal of Feminist Studies in Religion, and her research and teaching interests include slavery, gender, sexuality, Acts, and Apocryphal Acts. In her recreational time, Christy enjoys reading novels, crafts, and spending time with her nine-year-old son in Denver. Katherine A. Shaner (Th.D., Harvard University Divinity School, 2012) is Associate Professor of New Testament at the Wake Forest University School of Divinity. She is the author of Enslaved Leadership in Early Christianity (Oxford University Press, 2018) as well as numerous articles on slavery in the New Testament. Dr. Shaner is an ordained pastor in the Evangelical Lutheran Church in America (ELCA) and regularly preaches and teaches in churches around the United States. In her free time, Katherine enjoys hiking in the mountains, reading historical fiction, cooking dinner for friends and spending time with snuggly dogs. Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Neptune is the Roman name for the Greek god of the seas and of earthquakes. Poseidon, in Greek mythology, is the father of Polyphemus, the tyrannical, man-eating cyclopes of Homer's Odyssey. Because the Odysseus blinded Polyphemus, it was Poseidon and his wrath which ultimately made Odysseus' trip home a little more circuitous than was to the Big O's liking. Thankfully, Poseidon and his offspring exist only in the long-gone minds and imaginations of Homer and the Greco-Roman world. But there is a true King of king and Lord of lords, which even the wind, wave, continental plates and distant planets obey. Who is this King of Glory? How do the heavens declare His glory? And what might the enigmas and mysteries of our solar system's most distant planet tell us about Him? Come and see! To see pictures comparing the actual colors of Uranus and Neptune see this article. https://www.space.com/uranus-neptune-similar-shades-of-blue-voyager-2-images Music featured for the first 7 minutes of the broadcast comes from Gustav Holst, The Planets Op 32 Vii Neptune The Mystic https://youtu.be/cZt9oXP1OKc?si=d8ZYuTbYtSKuwXtN CNN special episode of Voyager 2 arrival at Neptune: https://www.youtube.com/watch?v=Hwb-o5N9LBM Donald Duck in Mathmagic Land; https://www.youtube.com/watch?v=8BqnN72OlqA Wayne's blog article on 'Easter - Then and Now' https://creationanswers.net/answersblog/2025/04/18/easter-then-and-now/ Podbean enables our podcast to be on Apple Podcasts and other major podcast platforms.  To support Good Heavens! on Podbean as a patron, you can use the Podbean app, or go to https://patron.podbean.com/goodheavens.  This goes to Wayne Spencer. If you would like to give to the ministry of Watchman Fellowship or to Daniel Ray, you can donate at https://www.watchman.org/daniel. Donations to Watchman are tax deductible.

The institution of slavery permeated the ancient world, such that the realities of slavery and its long shadows pervade the New Testament and other early Christian texts. Yet enslavement remains an under-taught aspect of the context of the New Testament and early Christianity, leaving pastors, laypersons, and neophyte college students alike to fill knowledge gaps about enslaved persons, enslavers, living and laboring conditions, and much more with partial information, assumptions, or a range of highly technical and specialized monographs.  Ancient Slavery and Its New Testament Contexts (Eerdmans, 2025), co-edited by Christy Cobb and Katherine A. Shaner, takes on these issues, introducing readers to the textures, complexities, and material realities of slavery in the Greco-Roman world. International scholars with a range of expertise, from New Testament and early Christian studies to classics, theology, ethics, and more, contribute to a tapestry of introductory themes, topics, and interpretive frameworks with a wealth of literary, inscriptional, pictorial, and theoretical evidence from the material culture of Roman antiquity in this significant volume. Dr. Cobb and Dr. Shaner joined the New Books Network to initiate important conversations that they hope will continue in religious studies classrooms, schools of theology and divinity, and local church small group settings. Christy Cobb (Ph.D., Drew University, 2016) is Associate Professor of Christianity at the University of Denver. She is the author of Slavery, Gender, Truth and Power in Luke-Acts and Other Ancient Narratives (Palgrave Macmillan, 2019) and has also co-edited a volume entitled Sex, Violence, and Early Christian Texts (Lexington Books, 2022). Dr. Cobb is also a member of the editorial board for the Journal of Feminist Studies in Religion, and her research and teaching interests include slavery, gender, sexuality, Acts, and Apocryphal Acts. In her recreational time, Christy enjoys reading novels, crafts, and spending time with her nine-year-old son in Denver. Katherine A. Shaner (Th.D., Harvard University Divinity School, 2012) is Associate Professor of New Testament at the Wake Forest University School of Divinity. She is the author of Enslaved Leadership in Early Christianity (Oxford University Press, 2018) as well as numerous articles on slavery in the New Testament. Dr. Shaner is an ordained pastor in the Evangelical Lutheran Church in America (ELCA) and regularly preaches and teaches in churches around the United States. In her free time, Katherine enjoys hiking in the mountains, reading historical fiction, cooking dinner for friends and spending time with snuggly dogs. Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. 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 institution of slavery permeated the ancient world, such that the realities of slavery and its long shadows pervade the New Testament and other early Christian texts. Yet enslavement remains an under-taught aspect of the context of the New Testament and early Christianity, leaving pastors, laypersons, and neophyte college students alike to fill knowledge gaps about enslaved persons, enslavers, living and laboring conditions, and much more with partial information, assumptions, or a range of highly technical and specialized monographs.  Ancient Slavery and Its New Testament Contexts (Eerdmans, 2025), co-edited by Christy Cobb and Katherine A. Shaner, takes on these issues, introducing readers to the textures, complexities, and material realities of slavery in the Greco-Roman world. International scholars with a range of expertise, from New Testament and early Christian studies to classics, theology, ethics, and more, contribute to a tapestry of introductory themes, topics, and interpretive frameworks with a wealth of literary, inscriptional, pictorial, and theoretical evidence from the material culture of Roman antiquity in this significant volume. Dr. Cobb and Dr. Shaner joined the New Books Network to initiate important conversations that they hope will continue in religious studies classrooms, schools of theology and divinity, and local church small group settings. Christy Cobb (Ph.D., Drew University, 2016) is Associate Professor of Christianity at the University of Denver. She is the author of Slavery, Gender, Truth and Power in Luke-Acts and Other Ancient Narratives (Palgrave Macmillan, 2019) and has also co-edited a volume entitled Sex, Violence, and Early Christian Texts (Lexington Books, 2022). Dr. Cobb is also a member of the editorial board for the Journal of Feminist Studies in Religion, and her research and teaching interests include slavery, gender, sexuality, Acts, and Apocryphal Acts. In her recreational time, Christy enjoys reading novels, crafts, and spending time with her nine-year-old son in Denver. Katherine A. Shaner (Th.D., Harvard University Divinity School, 2012) is Associate Professor of New Testament at the Wake Forest University School of Divinity. She is the author of Enslaved Leadership in Early Christianity (Oxford University Press, 2018) as well as numerous articles on slavery in the New Testament. Dr. Shaner is an ordained pastor in the Evangelical Lutheran Church in America (ELCA) and regularly preaches and teaches in churches around the United States. In her free time, Katherine enjoys hiking in the mountains, reading historical fiction, cooking dinner for friends and spending time with snuggly dogs. Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

This episode explores the role of protection magic as a historically grounded response to war, oppression, and systemic violence across diverse cultural and temporal contexts.Drawing on peer-reviewed academic sources, it examines how magical practices—rituals, talismans, verbal formulae, and spirit invocations—have been used as forms of spiritual defence and political resistance. From Mesopotamian anti-witchcraft rites and Greco-Roman defensive curses to medieval Christian amulets, Renaissance grimoires, and the Magical Battle of Britain, the lecture situates protection magic within broader religious, social, and cosmological frameworks.Special attention is given to non-Western and postcolonial contexts, including the ritual technologies of Haitian Vodou during the revolution, Obeah in the British Caribbean, Yoruba warrior rites, and Andean protective ceremonies. The discussion also considers contemporary expressions of magical protection, including digital activist magic, Chaos Magic, and the esoteric disciplines of Damien Echols under carceral conditions.CONNECT & SUPPORT

4-27-25 Biblical-Literacy Mark continued the study of Romans with a focus on The Wrath of God. The lesson was divided to include: Ancient Greco-Roman thought at the time of Paul's writing the letter to the Romans  We naturally use our culture to understand the world around us.  They taught that moral blindness and error caused by the gods.  Paul can quote Greco-Roman philosophers who believed in many gods. Contrast Paul's text  People suppress the truth and not the gods.  The wrath of God is true, genuine, without excuse, and there is cause and effect.  Root cause is rebellion against God. Points for home  God longs for our redemption.  Awesome power of God. Listen to Mark show how Paul was informed about and contrasted ancient culture with the truth of the Gospel: death, burial, and resurrection of Jesus Christ for the forgiveness of our sins. Paul is not ashamed of the Gospel. It brings the power of salvation and righteousness

This episode is a deep dive into the world of prophetic utterances, frenzied manifestations, divine possession, and all other sorts of inspired speech that I could find in Greco-Roman literature. Honestly, I wasn’t thinking I would find much. I was wrong. This episode is probably the longest of the entire 1 Corinthians in Context class. Still, I wanted to keep it as one episode so you get the full survey of what kinds of divine speech ancient Mediterranean people knew about. Then, after going through all the data, we turn our attention to 1 Corinthians 12-14 to see how Christian spiritual experiences differed. My hope is that this background information will make this section of 1 Corinthians come alive for you. Scriptures covered: 1 Corinthians 12:4-11; 13:1-2; 14:2-4, 27-33   Listen on Spotify   Listen on Apple Podcasts —— Links —— See all the episodes in this class: 1 Corinthians in Context Check out Sean’s other classes here 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 Get Finnegan’s book, Kingdom Journey to learn about God’s kingdom coming on earth as well as the story of how Christianity lost this pearl of great price.

Why does the Gospel of Mark make specific and repeated reference to the compassion of Jesus in the miracle stories? Compassion and the Characterization of the Markan Jesus (Brill, 2024) discusses the function that compassion has in the Markan characterization of Jesus, particularly in how the terminology employed depicts Jesus as entering the suffering of others. In doing so, it underscores how this portrayal is exceptional among the stories of miracle workers in ancient Greco-Roman and Jewish literature. In Mark, this compassion toward the suffering other is a central feature of the kingdom of God, an attribute the Markan audience is challenged to emulate. Jonathan W. Bryant, Ph.D (2023), Loyola University Chicago, is Senior Editor of Bibles and Bible reference works at Tyndale House Publishers and is an ordained minister of The Wesleyan Church. Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). 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

Survive the epic world of Panem, the setting of The Hunger Games, as Geek History Lesson unfolds the complex narrative history behind Suzanne Collins' YA dystopian franchise! In this arena of an episode episode, we dissect the classical structure shared in each Hunger Games novel, explore Collins' Greco-Roman mythological inspiration, debate which characters deserve solo stories next, and discuss the socio-political themes that shaped a generation of Young Adult fiction. With Sunrise on the Reaping in stores now, delve with us into the saga's multi-media evolution, offering an exploration for seasoned fans and newcomers alike! You'll want to read all 5 Hunger Games books after listening to this one!For exclusive bonus podcasts like our Justice League Review show our Teen Titans Podcast, GHL Extra & Livestreams with the hosts, join the Geek History Lesson Patreon ► https://www.patreon.com/JawiinGHL RECOMMENDED READING from this episode► https://www.geekhistorylesson.com/recommendedreadingFOLLOW GHL►Instagram: https://www.instagram.com/geekhistorylessonThreads: https://www.threads.net/@geekhistorylessonTik Tok: https://www.tiktok.com/@geekhistorylessonFacebook: http://www.facebook.com/geekhistorylessonGet Your GHL Pin: https://geekhistorylesson.etsy.comYou can follow Ashley at https://www.threads.net/@ashleyvrobinson or https://www.ashleyvictoriarobinson.com/Follow Jason at https://www.threads.net/@jawiin or https://bsky.app/profile/jasoninman.bsky.socialThanks for showing up to class today. Class is dismissed!

Survive the epic world of Panem, the setting of The Hunger Games, as Geek History Lesson unfolds the complex narrative history behind Suzanne Collins' YA dystopian franchise! In this arena of an episode episode, we dissect the classical structure shared in each Hunger Games Dune novel, explore Collins' Greco-Roman mythological inspiration, debate which characters deserve solo stories next, and discuss the socio-political themes that shaped a generation of Young Adult fiction. With Sunrise on the Reaping in stores now, delve with us into the saga's multi-media evolution, offering an exploration for seasoned fans and newcomers alike! You'll want to read all 5 Hunger Games books after listening to this one!For exclusive bonus podcasts like our Justice League Review show our Teen Titans Podcast, GHL Extra & Livestreams with the hosts, join the Geek History Lesson Patreon ► https://www.patreon.com/JawiinGHL RECOMMENDED READING from this episode► https://www.geekhistorylesson.com/recommendedreadingFOLLOW GHL►Instagram: https://www.instagram.com/geekhistorylessonThreads: https://www.threads.net/@geekhistorylessonTik Tok: https://www.tiktok.com/@geekhistorylessonFacebook: http://www.facebook.com/geekhistorylessonGet Your GHL Pin: https://geekhistorylesson.etsy.comYou can follow Ashley at https://www.threads.net/@ashleyvrobinson or https://www.ashleyvictoriarobinson.com/Follow Jason at https://www.threads.net/@jawiin or https://bsky.app/profile/jasoninman.bsky.socialThanks for showing up to class today. Class is dismissed!

Send us a textIn his lifetime, John Chrysostom witnessed the true beginning of Christendom: the Emperor Theodosius confirmed the public standing of Christianity over that of paganism and delivered a final knockout blow to Arian heresy in favor of Nicene orthodoxy. But a religion on the upswing can attract opportunistic and ill-informed converts. Jonathan and Ryan look at Chrysostom's advice on the bringing-up of children, and the ways in which the Greek Father uses pagan tropes - Greco-Roman hero cults, wrestling, statuary - to cajole new converts into dropping their pagan habits.Richard M. Gamble's The Great Tradition: https://amzn.to/3Q4lRnOJaspreet Singh Boparai's The Man Who Translated the Bible Into Latin: https://antigonejournal.com/2021/10/saint-jerome/New Humanists is brought to you by the Ancient Language Institute: https://ancientlanguage.com/Links may have referral codes, which earn us a commission at no additional cost to you. We encourage you, when possible, to use Bookshop.org for your book purchases, an online bookstore which supports local bookstores.Music: Save Us Now by Shane Ivers - https://www.silvermansound.com

1 Corinthians 9 is a fascinating chapter. Paul masterfully lays out five arguments for why ministers should be paid for their work before telling the church of Corinth that he has chosen not to make use of this right and that he never would. Why not? What was it about the situation in Corinth that made Paul leery of taking their money? In order to get at this question we’ll consider how benefaction functioned in Greco-Roman cities. We’ll also consider two significant patronesses: Junia Theodora and Phoebe of Cenchreae. My hope is that this episode will open your eyes to see how Paul deftly negotiated the issue of benefaction in his first-century context. Scriptures Covered: 1 Corinthians 8:9-13; 9:1-27   Listen on Spotify   Listen on Apple Podcasts —— Links —— See all the episodes in this class: 1 Corinthians in Context Check out Sean’s other classes here 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 Get Finnegan’s book, Kingdom Journey to learn about God’s kingdom coming on earth as well as the story of how Christianity lost this pearl of great price.