Podcasts about greco roman

Episode Synopsis:The church in Rome was predominately Gentile–made up of recent converts from Greco-Roman paganism to Christianity.  Such Gentiles knew little if anything about the Old Testament, nor its central figures, Abraham, Moses, and David.  They knew that Jewish Christians cared about dietary restrictions, as well as circumcision–a surgical procedure which seemed bizarre to former Gentile pagans.  They knew the Jews revered the law of Moses–which they claimed to be the very commandments from God.  Gentiles ate things Jews did not.  They touched things Jews regarded as unclean.  As new Christians, Gentiles were learning about the evils of idolatry and the importance of rejecting the libertine sexual ethics and practices of Roman life in favor of a biblical sexuality.  But they were also learning about Moses, Abraham, the law, and the covenants God made with Abraham and Moses.  Paul has been clear in the opening chapter of his letter to Rome.  “You Gentiles may not have known who Moses was, nor why the commandments God gave to Israel through him at Mount Sinai were so important, but you do know what is right and what is wrong because God has made it plain to you through the created order, which, until coming to faith in Jesus, you tried to suppress in unrighteousness.  You may claim ignorance, but you knew deep down inside that the things you were doing lead to death."  But Paul is not finished.  Even as he exposes Gentile godlessness and the futility of exchanging the truth of God for pagan nonsense, you can almost hear the Jewish Christians in Rome cheering Paul on.  Eyewitnesses of bad Gentile behavior and victims of Gentile oppression, Jewish converts, of course, were thrilled to hear Paul “give it to them good.”  “About time someone called out the Gentiles for their sinful and immoral practices.”But as the second chapter of Romans unfolds, Paul shifts gears and raises the uncomfortable reality of Jewish hypocrisy.  “OK, you Jews who criticize the Gentiles, do you do the same things they do?”  “How can you judge the Gentiles when you are no better.”  The truth is, God is going to judge all people according to their works–Jew and Gentile.  The blessing/curse principle will apply to all humanity.  Those who do good will receive God's blessing, while those who do not keep God's commands will face him on the day of judgment.  Yes, Paul has good news to proclaim, but there can be no good news until we realize that we are sinful, law-breakers, and deserving of God's wrath whether we be Jew or Gentile.For show notes and other recommended materials located at the Riddleblog as mentioned during the Blessed Hope Podcast, click here:  https://www.kimriddlebarger.com/

The sacred grove — a patch of forest set apart by custom and belief — appears in nearly every culture that has ever lived beside trees. Join host Shelby Bundy as she discusses what made a grove holy in Celtic, Indian, and Greco-Roman traditions, how those spaces functioned as sites of ritual and protection, and what happened to the reverence when the groves were cleared. 

Scholar M. David Litwa joins the podcast to explore the intersections of Gnosticism, Hermeticism, and ancient astrology. David is a historian of early Christianity and Greco-Roman religions who recently published a new translation of the Corpus Hermeticum. Together, we trace how these esoteric traditions developed and interacted in the ancient world, particularly in the cultural melting pot of Alexandria. We discuss the emergence of Hermeticism as a synthesis of Egyptian religion and Greek philosophy, and how early Christian Gnosticism subsequently adapted many of these cosmological frameworks. A major focal point is how ancient astrology, including the ascent and descent of the soul through the planetary spheres, was integrated into these religious movements. We contrast the Gnostic view of the planets as restrictive archons keeping the soul imprisoned with the more sympathetic Hermetic view of the visible cosmos as a second God and part of divine providence. We also take a close look at the Peratics, a unique Gnostic group that integrated technical Hellenistic astrology directly into their religion in order to map the soul's escape from the material realm. Finally, we unpack the historical tensions between fate, providence, and free will, examining how early Christians navigated astrological determinism before figures like Augustine firmly pushed back against the practice. This conversation highlights the profound impact that Hellenistic astrology had on the broader philosophical and religious landscape of the ancient world. This is episode 546 of The Astrology Podcast. David's Website and YouTube Channel https://mdavidlitwa.com https://www.youtube.com/@m.davidlitwa Timestamps 00:00:00 Introduction & David's Background00:04:46 Alexandrian vs. Roman Christianity00:07:27 Astrology in the New Testament00:09:55 The Nag Hammadi Library00:13:35 Debating the Term "Gnosticism"00:20:57 Alexandria: Birthplace of Hermeticism00:22:52 Dating the Corpus Hermeticum00:27:29 Early Astrological Hermetica00:35:18 The Cosmos as the Second God00:46:15 Ascent of the Soul00:54:08 Planets as Malefic Archons00:59:42 The Gnostic Demiurge01:06:58 The Paratai & Astrological Salvation01:16:36 Astrology, Fate, & Free Will01:21:17 Baptism & Freedom from Fate01:30:21 Augustine's Anti-Astrology Bias01:38:09 "De-astrologizing" Hermetic Texts01:48:46 The Need for Astrological Literacy01:50:46 Conclusion & Resources Watch the Video Version of This Episode https://www.youtube.com/watch?v=7UZl_fMgGRs - Listen to the Audio Version of This Episode Listen to the audio version of this episode or download it as an MP3:

Wednesday, 19 August 2026   So those servants went out into the highways and gathered together all whom they found, both bad and good. And the wedding hall was filled with guests. Matthew 22:10   “And having departed, the ‘servants, those' into the roads, they gathered all, as many as they found, evil, both, and good. And it filled, the nuptial – reclinings.” (CG)   The previous verse noted that the king said to his servants to go through the through-departures and as many people as they found, to call them to the nuptials. He next says, “And having departed, the ‘servants, those' into the roads, they gathered all.”   Out they went, dutifully looking for people to attend the wedding ceremony. One can imagine the apostles and early disciples, once finding that Gentiles were to be a part of the kingdom, actively going out and sharing the good news.   Those who heard this parable would remember it and consider that the plan waswe set and all they needed to do was engage their feet and get going. What they had no idea about was the scope of the task, either in expansion or in time –   “Therefore, when they had come together, they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?' 7 And He said to them, ‘It is not for you to know times or seasons which the Father has put in His own authority. 8 But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.'” Acts 1:6-8   When Jesus was departing, these disciples were still thinking of the promised earthly kingdom, not realizing that two-thousand years would pass, and that every nation on the planet was to be evangelized. Nations that didn't exist at the time would participate in the process.   As the world has evolved, the priority has remained unchanged in the lives of those who have accepted the call to continue inviting others to the coming event. That is in fulfillment of the words of the parable, saying, “as many as they found, evil, both, and good.”   A new word is seen here, te, a primary particle of connection or addition. Generally, it is translated as both or also. HELPS Word Studies says it “occurs 204 times in the NT and unfortunately is often not translated.” They rightfully rue over the fact that translators do not include such articles, as if they are unnecessary.   Of the words of this clause, Cambridge says, “bad and good] Who will always co-exist in the Church on earth.” Other commentators repeat the same thought. That misses the point and incorrectly explains the parable. This is not referring to bad people who remain bad in the church, as if they will or will not participate in the event. This is referring to the state of those who are called, when they are called.   No person is to be excluded from hearing the gospel. The “good” people who are honest, responsible with their lives, pay their bills by working decently, etc., need Jesus. The “bad” people like drug addicts, prostitutes, swindlers, and politicians(!) need Jesus too. All are invited to respond favorably to the good news. Someday, the last person to be evangelized will hear and respond. At that time, the rapture will take place, “And it filled, the nuptial – reclinings.”   Well, we don't need to worry about what the seating arrangements will be like. The idea of “reclinings” is the Middle-Eastern style of sitting at a low table. Of this style of dining, the Topical Lexicon says it –   “...portrays the first-century practice of reclining on a couch while partaking of a meal. In Scripture it frames scenes of fellowship, invitation, judgment, and eschatological promise. The posture itself is never incidental; it locates the participants within covenantal meals that anticipate the Messianic banquet and reveal the heart of Christ for sinners and saints alike.   Cultural Background of Reclining   By the early Roman period Jewish and Gentile diners adopted the Greco-Roman triclinium. Guests lay on the left side, feet extended outward, right hand free for eating. Reclining indicated belonging, honor, and enjoyment. Servants moved among the couches; hosts signaled welcome through seating order.”   Life application: As noted above, those who are in the church and who do not believe will not be a part of this event. The rapture will take those who are sealed with the Spirit (Ephesians 1:13,14). Our job is to tell others about Jesus. Their job is to believe.   Those who join a church and don't believe, for whatever reason, will not be taken. It is the sealing of the Spirit, something known by God, that will bring about our being taken to the feast that is coming. This gives good reason why the strong delusion Paul refers to in 2 Thessalonians 2 will be possible.   Although we don't know who is or who is not sealed with the Spirit, it is rather certain that the Pope has no personal relationship with Jesus. This unbelief permeates much of the Roman Catholic church, along with leaders and adherents of many major denominations.   When the rapture happens, and they are not taken, it will be easy to dismiss the event. They sit smugly in their religiosity, thinking they are the center of God's plans and purposes. The world, too, looks at them as the representatives of “true” Christianity. As such, their being left behind will provide a simple means of beginning this strong delusion.   Lord God, help us to diligently tell those around us about the prospect of eternal life in Your presence, paid for solely by the merits of Jesus Christ. May we never water down the gospel. There are no works of our own that will bring us any closer to You. Our faith in His works is the ticket. Thank You for this wonderful gesture of love and reconciliation. Amen.  

Breaking Free from the Old Gods: The Spiritual War Behind the World System | KIB545 Kingdom Intelligence Briefing DESCRIPTION What if many things modern believers consider normal are actually remnants of a world system from which Christ has called us to separate? In Kingdom Intelligence Briefing Episode 545, Dr. Michael Lake and Mary Lou Lake examine the continuing spiritual battle between the Kingdom of God and the systems of this world. Beginning with the influence of ancient Greek and Roman culture and moving deeply into the Apostle Paul's teaching in Ephesians, this episode challenges the Remnant to recognize just how thoroughly the ways of the old world can become embedded in culture, religion, education, tradition, and everyday life. Dr. Lake focuses particularly on Ephesians 2:1–3, where Paul describes three interconnected dimensions of humanity's former bondage: the world, the devil, and the flesh. But Paul does not leave believers there. Christ has been raised above every ruler and authority, and those who belong to Him have been called into an entirely different Kingdom and way of life. This leads directly into the spiritual warfare of Ephesians 6. The believer's struggle is not merely against bad ideas, political systems, cultural movements, or human opponents. Paul identifies principalities, authorities, cosmic powers over this present darkness, and spiritual forces of evil. The enemy continually schemes to entangle believers in the very system from which Christ delivered them. That makes TRUTH indispensable. The armor of God does not begin with emotionalism, religious excitement, or spiritual spectacle. It begins with the belt of truth. Dr. Lake explains why believers cannot merely SAY that they are putting on the armor of God. The armor must become a lived spiritual reality through obedience, sanctification, prayer, faith, and the renewing of the mind through the Word of God. This episode also examines: ·      The continuing influence of Greek and Roman religious ideas on Western civilization ·      Ancient gods, principalities, and the spiritual warfare behind human systems ·      Why Paul was uniquely prepared to confront Greco-Roman culture with biblical truth ·      Ephesians 2:1–3 and the world, the flesh, and the prince of the power of the air ·      Why Christ's authority is greater than every principality and power ·      How cultural traditions can pull believers back toward the world system ·      Why true biblical Christianity will never comfortably conform to darkness ·      The spiritual meaning of the armor of God ·      Why spiritual warfare is an ongoing wrestling match ·      Emotionalism versus genuine conversion and transformation ·      Why forgiveness is essential in breaking the enemy's influence ·      Torah as the loving instruction of God ·      Jesus as the perfect example of walking in the Father's ways ·      The brazen laver, the altar, and becoming a living sacrifice ·      Why the Remnant must learn again to discern clean from unclean and good from evil ·      How believers can begin disentangling themselves from the world system one decision at a time The early Church could not be conquered by persecution because believers possessed the Scriptures, the testimony of Jesus Christ, and the power of the Holy Spirit. Dr. Lake argues that abandoning the biblical foundations of the faith has left much of the modern Church unable to discern good from evil and vulnerable on the spiritual battlefield. The answer is not fear. The answer is a return to God. Every time we choose God's ways instead of the ways of the world, another strand connecting us to the world system is broken. Every act of obedience removes another avenue through which darkness attempts to influence our lives. The Kingdom of God is coming. Daniel 2:44 declares that God will establish a Kingdom that will never be destroyed. Revelation 11:15 announces: "The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever." And that Kingdom can begin reigning within the hearts and lives of God's people RIGHT NOW. The Remnant must prepare. It is time to hunger for the Word of God again. It is time to learn His ways. It is time to recognize the schemes of the enemy. It is time to become disentangled from the world system. And it is time to walk as citizens of the Kingdom of God. CALL TO ACTION If this teaching strengthened your understanding of biblical spiritual warfare, help us place it into the hands of others. LIKE this video so that more believers can discover this teaching. SUBSCRIBE to Biblical Life TV and turn on notifications so you do not miss future Kingdom Intelligence Briefings. SHARE this episode with believers who are hungry for deeper biblical truth and want to understand the spiritual battle unfolding around us. Most importantly, STUDY these Scriptures for yourself. Open your Bible, examine the passages discussed in this program, and ask the Holy Spirit to deepen your understanding and help you apply the Word of God faithfully. PARTNER WITH BIBLICAL LIFE TV Kingdom Intelligence Briefing and Biblical Life TV are made possible through the prayers and faithful financial support of our partners around the world. Your partnership helps us continue producing biblical teaching designed to inform, equip, and prepare the Remnant for the days ahead. If this ministry has strengthened your walk with God, prayerfully consider becoming a financial partner with Biblical Life. Biblical Life P.O. Box 160 Seymour, Missouri 65746-0160 Online giving is available through the Biblical Life store. Thank you to every partner who stands with us in prayer and financial support. Your faithfulness enables us to continue taking these teachings to believers around the world. FEATURED RESOURCE – THE KINGDOM PRIESTHOOD The Kingdom Priesthood is Dr. Michael Lake's training manual for the Remnant, exploring the biblical priesthood, principalities wars, the fire of God, the believer as both priest and tabernacle, and the calling of God's people to represent Messiah in the earth. The book is designed to help believers understand their priesthood, purpose, and service to Almighty God—and how the Remnant must prepare to stand against the agenda of darkness in the last days. YOUTUBE CHAPTERS / TIMELINE 00:00 – Biblical Life TV Introduction 01:30 – KIB 545: Welcome to the Remnant 01:57 – Prayer for Fires, Flooding & Families Across America 03:20 – The Feasts, Traditions & Examining Their Origins 05:20 – Artemis, Hecate & Ancient Sacrifice 09:15 – Kronos, Saturn & the Ancient Death Cult 12:00 – Greek and Roman Gods Behind Western Culture 14:48 – Pagan Influence Embedded in American Culture 16:13 – Saturnalia, the Old Gods & Spiritual Influence 17:33 – Why the Apostle Paul Was Uniquely Prepared 20:25 – Ephesians 2:1–3: The World, the Devil & the Flesh 23:00 – Christ Above Every Principality and Power 25:04 – A Biblical Theology of Darkness 27:43 – Paul's Message to the Ephesians 29:18 – Why Biblical Christianity Will Never Fit the World 31:40 – Leaving Babylon and Learning God's Ways 33:01 – The Power of God Against Cultural Conformity 33:35 – Ephesians 6 and the Schemes of the Devil 35:00 – Emotionalism Versus Genuine Conversion 38:41 – Forgiveness, Sanctification & Breaking Bondage 40:23 – Spiritual Warfare Is a Constant Wrestling 41:50 – The Spider Web: Understanding the Wiles of the Devil 44:20 – How the World System Tries to Pull Believers Back 46:24 – The New Walk in Christ 48:00 – Why the Armor of God Begins with Truth 49:39 – What Made the Early Church Unconquerable? 50:40 – You Cannot Simply "Say" You Put On the Armor 52:00 – Torah, Jesus & the Perfect Law of Liberty 54:58 – Breaking Free from the Old Gods 56:46 – The Kingdom That Will Never Be Destroyed 57:22 – Revelation 11:15 and the Coming Kingdom 58:20 – Learning Clean from Unclean Again 59:09 – Small Victories Become Greater Victories 59:33 – Closing Prayer: Hunger for the Word of God 1:00:19 – The Kingdom Priesthood 1:02:43 – Biblical Life TV / Partner Information

This is the climax of the summer's Matthew arc. Everything since Trinity has been building toward Peter's answer to the question Jesus finally asks him directly: “Who do you say that I am?” Today Peter answers, and the answer shapes everything that follows.* Track One begins Exodus — the birth of Moses, protected by an unlikely coalition of women who defy Pharaoh's murderous order. Psalm 124 sings the deliverance from the other side. * Track Two brings us Isaiah's call to remember the rock from which we were hewn, paired with Psalm 138's personal thanksgiving. * The Epistle turns an important corner: after eleven chapters of theological argument, Paul opens Romans 12 with “therefore” — the practical application begins. Present your bodies. One body, many members. Different gifts, all needed.For preachers continuing a series: this is the destination. The confession is what the summer has been building toward. Next week the Gospel will turn — Peter will be corrected, the way of the cross will be named — but this week we stop and let the confession stand.The ReadingsExodus 1:8–2:10First Reading (Track One) — The Midwives and the Birth of MosesSummaryA new king arises in Egypt who does not know Joseph. Threatened by the growing number of Hebrews, he enslaves them and orders the Hebrew midwives to kill every male child at birth. But the midwives — Shiphrah and Puah, named by the text against Pharaoh's namelessness — refuse. When Pharaoh escalates and orders all male children thrown into the Nile, three more women defy him: Moses's mother, who hides him and then places him in a basket on the river; his sister, who watches from the reeds; and Pharaoh's own daughter, who finds the baby and takes him as her own. Deliverance begins through the courage of women.Key Ideas for Preaching* The story of Israel's deliverance begins with women whose defiance no one wrote down until much later. An unlikely coalition forms across ethnic and class lines. Where in your congregation might God's deliverance be already beginning through people whose work no one has yet noticed?* Shiphrah and Puah are named by the text. Pharaoh, the most powerful man in the story, is not. The narrator has decided who matters. What might it mean for your congregation to notice whose names Scripture chooses to lift up?* The midwives lie — or, dissemble at the very least — to Pharaoh, and the text approves — God deals well with them. Where in your congregation has an obedience to institutional authority been quietly mistaken for faithfulness, when a deeper faithfulness would have refused?Significant Cautions* Do not idealize any of the characters. The midwives are ordinary working women doing what they can. Pharaoh's daughter defies her father but does not free the Hebrews. Their courage is real and it is also partial.* The civil disobedience reading of this text is available, but should not be pressed into any particular contemporary political program.* Say the names — Shiphrah and Puah — from the pulpit when you can. Pharaoh's namelessness is part of the text's judgment on him.Psalm 124The Psalm (Track One) — If It Had Not Been the LordSummaryA psalm of thanksgiving for deliverance, sung from the safe side. If it had not been the Lord who was on our side when enemies rose against us, when the waters would have swept us away, we would have been overwhelmed. Our help is in the name of the Lord, who made heaven and earth.Key Ideas for Preaching* The psalm is written in retrospect — thanksgiving from safety, not desperate pleading in the moment. What might it look like for your congregation to make a practice of naming past deliverances honestly, so that hope in future ones is grounded in something remembered?* Paired with today's Exodus reading, the psalm reads like a song sung generations after the midwives did their quiet work in a birthing room. What began as unnoticed courage becomes a whole people singing.Significant Cautions* Be careful not to preach this in a way that identifies contemporary political opponents as the “enemies” God delivers us from. The psalm is looking back at Egypt, not writing policy for today.Isaiah 51:1–6First Reading (Track Two) — Look to the RockSummaryA word of comfort to God's people in exile. Look to the rock from which you were hewn, the quarry from which you were dug — remember Abraham and Sarah, from whom your whole people came. God is bringing comfort to Zion, making her wilderness like Eden. Instruction will go out; justice will be a light to the peoples. The heavens will vanish like smoke and the earth wear out like a garment, but God's salvation will endure forever.Key Ideas for Preaching* The prophet asks the people to remember. Look to the rock. Remember Abraham and Sarah. Where in your congregation has the loss of memory made the current moment feel more precarious than it should?* The pairing of “the heavens will vanish like smoke” with “my salvation will be forever” is a striking piece of realism about what lasts. Where has your congregation been placing lasting trust in what will not last?* Paired with the Gospel, this text sets up the wordplay Jesus will use with Peter — “on this rock.” Isaiah's rock is Abraham and Sarah; Matthew's rock is Peter's confession. Both texts are asking about the ground beneath our feet.Significant Cautions* The imagery of Zion's restoration is specific to Israel's exile. Do not press it into a program for any modern nation.* “Look to the rock from which you were hewn” is an invitation to remember, not a mandate to romanticize the past.Psalm 138The Psalm (Track Two) — Do Not Forsake the Work of Your HandsSummaryA psalm of personal thanksgiving that expands to a global vision. The psalmist gives thanks with his whole heart and praises God's steadfast love. All the kings of the earth will one day praise God. The closing line is a prayer that God will not forsake the work of God's hands.Key Ideas for Preaching* “The Lord will fulfill his purpose for me… do not forsake the work of your hands.” That is one of the most reassuring sentences in the Psalter — a prayer that trusts God is not done. Where in your congregation are people who need to hear that they are still the work of God's hands?* The psalm begins with a personal thanksgiving and ends with all the kings of the earth. What might your sermon do with a psalm whose horizon widens that quickly?Significant Cautions* “All the kings of the earth” praising God should not be read as a program for religious empire. It is a prayer for a widening praise, not a mandate.Romans 12:1–8The Epistle — A Living Sacrifice; One Body, Many MembersSummaryAfter eleven chapters of theological argument, Paul turns a corner. “I appeal to you, therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice.” Do not be conformed to this world, but be transformed by the renewing of your minds. Paul then turns to community life: think of yourselves with sober judgment. We are one body with many members, and no member is complete without the others. Different gifts have been given — prophecy, ministry, teaching, encouragement, giving, leading, showing mercy — and each should be exercised in the measure of faith God has given.Key Ideas for Preaching* “Present your bodies as a living sacrifice” is one of the strangest images in Paul. Sacrifices in the ancient world were dead. Living sacrifices are not a category. Paul is describing a whole life, offered without being consumed. What does it look like to preach whole-life offering in a culture that keeps splitting body from soul, work from worship?* Paul opens the practical section with an appeal for humility — think of yourself with sober judgment, not more highly than you ought. This is his first instruction for community life. Where in your congregation might humble self-assessment be the missing precondition for everything else Paul goes on to ask?* The list of gifts is illustrative, not comprehensive. Some are visible (prophecy, teaching, leading). Others are quieter (ministry, showing mercy, giving with generosity). Where in your congregation have visible gifts been overvalued and quieter gifts overlooked?Significant Cautions* “Present your bodies as a living sacrifice” has been misused to justify Christians accepting abuse or unhealthy suffering. That is not what Paul is describing. Handle the language carefully in pastoral contexts where suffering is not chosen.* The gifts list has sometimes been made into a personality test. Paul is describing what happens in a healthy community, not offering a diagnostic for individuals.Matthew 16:13–20The Gospel — Peter's Confession at Caesarea PhilippiSummaryJesus takes his disciples to Caesarea Philippi — a city built by Herod's son at the base of Mount Hermon, next to a massive rock cave that was a shrine to the Greek god Pan, and named after Caesar. In this heavily symbolic place, Jesus asks two questions. First: who do people say that the Son of Man is? The disciples report the various answers — John the Baptist, Elijah, Jeremiah, one of the prophets. Then the sharper question: who do you say that I am? Peter answers: you are the Messiah, the Son of the living God. Jesus blesses him — this insight, he says, has come from God, not from human reasoning. Then comes the famous wordplay: you are Peter, and on this rock I will build my church.* (see excursus below) Peter is given the keys of the kingdom. And the disciples are charged to tell no one that Jesus is the Messiah.Photo by Emile Guillemot on UnsplashKey Ideas for Preaching* The setting is not accidental. Caesarea Philippi was named after Caesar and built next to a shrine to Pan. When Jesus asks “who do you say that I am?” he is asking in the shadow of empire and of another religion's holy place. What does it mean for your congregation to make Peter's confession in the shadows of the powers of our own moment?* The other answers the disciples report — John the Baptist, Elijah, Jeremiah — are good answers. Great prophets. Faithful witnesses. But they are not enough. Where might your congregation be settling for a good answer to who Jesus is when a deeper one is being offered?* Jesus tells Peter the confession did not come from “flesh and blood” — it was given to him by God. The confession is not a reward for Peter's cleverness; it is a gift from the Father. Where in your congregation has faith been imagined as something we work out, when the text describes it as something we receive?* Whatever your tradition makes of the Petros/petra wordplay, the fundamental picture is worth preaching: the church is built on a confession. Not on our cleverness, not on our numbers, not on our building, not on our institutional strength. On a confession. What would change if your congregation actually believed that?Significant Cautions* The Petros/petra wordplay has been the site of long controversy between Catholic and Protestant traditions. Both readings have real defenders; do not preach one as the only faithful option.* “The gates of Hades will not prevail” has been used triumphally in ways Jesus's own life will complicate — he is about to head to Jerusalem and be crucified. The victory the passage promises is not the kind that avoids the cross.* The command to tell no one has puzzled readers for centuries. This is the “messianic secret” that runs through Matthew and Mark, and scholars have not settled its meaning. Do not preach a confident theory as if it were obvious.An exursus on the text: I found the following brief commentary from You.com to be helpful in my deliberation of how much to make of the difference between Petros and petra:* The Petros/Πέτρος vs. Petra/πέτρα Contrast (Matthew 16:18)Lexical and Grammatical Background* Πέτρος (Petros): Masculine, used as Simon's new name, means “rock” or “stone.” In Koine Greek, it is not used generically for “small stone”—that would be λίθος (lithos)* πέτρα (petra): Feminine, means “bedrock,” “massive rock,” or “rock formation.” Used metaphorically for a strong foundation* Gender Accommodation: The distinction is primarily grammatical—πέτρα is feminine and unsuitable as a male name, so the masculine Πέτρος is used for SimonAramaic Background* Kepha (כֵּיפָא): In Aramaic, the same word is used for both Peter's name and “rock,” with no gender distinctionJesus likely spoke Aramaic, so the Greek distinction is a translation artifact, not a theological oneMatthew 16:13–20 is a foundational passage for Christian theology and ecclesiology. The Petros/petra wordplay, rooted in Aramaic and preserved in Greek, affirms Peter's foundational role without excluding the importance of his confession or the broader apostolic witness. The passage's other key terms—ἐκκλησία, πύλαι ᾅδου, κλεῖδες τῆς βασιλείας, δήσῃς/λύσῃς, Υἱὸς τοῦ θεοῦ τοῦ ζῶντος—draw deeply from Jewish, Old Testament, and Greco-Roman backgrounds, establishing the church as a new, Christ-centered community with authority, resilience, and a confession rooted in divine revelation.Thematic ConnectionsThe Gospel is the climax of the summer's Matthew arc. Since Trinity we have been reading with Peter and the disciples — call, sending, warning, welcome, feeding, walking on water, encounter with the Canaanite woman — and today the question that has been building finally gets asked directly. Peter answers, and the answer shapes everything that follows.On Track One, the Exodus reading pairs with the Gospel in a specific way. Israel's deliverance begins with midwives whose courage no one recorded until later; the church, in the Gospel, is built on a confession made by a fisherman in the shadow of a pagan shrine. Both texts insist that the beginnings of God's great works often happen in unnoticed places, through unexpected people.On Track Two, Isaiah's “look to the rock from which you were hewn” and the Gospel's “on this rock” are worth reading side by side. Isaiah asks the people to remember Abraham and Sarah as their foundation. Jesus builds the church on the foundation of Peter's confession. Both texts are asking the same question in different tenses: what is the ground beneath your feet?Romans 12 sits inside the day as the “so what.” If Peter's confession is true, something has to change about how we live. Present your bodies. Think of yourselves with sober judgment. Use your gifts for the good of the whole body. Paul is describing what a community looks like when it takes Peter's confession seriously.For preachers finishing the summer series: this is the destination. Next week the Gospel will turn — Peter will be corrected, the way of the cross will be named — but this week we stop and let the confession stand. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

JT Follows JC joins Nephilim Death Squad for a wide-ranging conversation connecting UFO disclosure, alien encounters, the Nephilim, the Book of Enoch, MKUltra, Project Monarch, Tartaria, old world architecture, artificial intelligence, and Biblical prophecy through a Christian worldview.David Lee Corbo, Matthew Heppner, and JT Follows JC (Joe Telford) begin by discussing JT's journey from working in construction to creating content full-time. That background leads directly into questions surrounding Tartaria, Greco-Roman architecture, Gothic cathedrals, cymatics, frequency, resonance, hidden technology, mysterious stonework, and seemingly impossible construction timelines. Could previous civilizations have understood sound, vibration, energy, and architecture differently than we do today?The conversation then turns toward UFO disclosure and the modern alien narrative. The guys analyze Spielberg's Disclosure Day, alien abduction experiences, astral simulation theories, Skinwalker mythology, MKUltra, Project Monarch, trauma-based dissociation, and occult symbolism appearing throughout movies and television. From Zoolander and Gravity Falls to Stranger Things, they ask whether entertainment is simply fiction—or conditioning audiences to interpret spiritual phenomena through a different framework.Could AI eventually replace the alien invasion narrative? Why are discussions about demons, the Nephilim, and the Book of Enoch becoming increasingly mainstream? The episode explores Tucker Carlson, modern disclosure conversations, the Anunnaki narrative, the Watchers, Greek mythology, The Odyssey, and possible Biblical parallels involving fallen spiritual beings.The final section goes deep into Scripture and theology: Pharaoh's hardened heart, free will, predestination, manufactured prophecy, Israel, replacement theology versus fulfillment, Rahab, Ruth, Passover, the mixed multitude, hyssop, Jesus Christ, the Book of Life, and once saved always saved.Finally, the guys return to the central question: Are alien and UAP encounters actually demonic or spiritual phenomena masquerading as something physical?What do you think—physical extraterrestrials, demonic deception, psychological manipulation, or something even more complicated? Join the discussion in the comments.Listen on Spotify, Apple Podcasts, and everywhere podcasts are available.► Subscribe for more Biblical analysis, Christian worldview discussions, and conspiracy research through a Biblical lens.JT Follows JC — LinksAll Links / Linktree:https://linktr.ee/jtfollowsjcYouTube:https://www.youtube.com/@jtfollowsjcInstagram:https://www.instagram.com/jtfollowsjc/X / Twitter:https://x.com/jtfollowsjcTikTok:https://www.tiktok.com/@jt_follows_jcFacebook:https://www.facebook.com/JTFOLLOWSJCRumble:https://rumble.com/user/jtfollowsjcSpotify – JT's Mix Tape:https://open.spotify.com/show/2y27vDkaiRVtXkBXAdDo6HAncient Angels:https://www.ancientangelsmovie.com/00:00 Intro: Brohemian Grove VIP Eve01:23 Meet JT Follows JC03:54 From Construction to Full-Time Content Creator06:00 Tartaria, Old World Buildings & Meltology11:48 Hoover Dam, Symbolism & Secret Societies13:38 Cymatics, Frequency & Cathedral Architecture16:08 Impossible Old World Construction Timelines?21:57 UFO Disclosure & Hidden Technology23:47 Spielberg's Disclosure Day & the Alien Narrative30:24 Astral Simulation & Alien Abductions36:11 Project Monarch, MKUltra & Trauma Programming39:34 Are Aliens Demons? The Spiritual Explanation43:07 MKUltra in Movies, Zoolander & Media Programming45:58 Gravity Falls, Bill Cipher & Occult Symbolism49:39 Could AI Replace the Alien Invasion Narrative?56:19 Tucker Carlson, Nephilim & Mainstream Disclosure01:00:23 Anunnaki, Book of Enoch & the Watchers01:03:02 The Odyssey, Greek Gods & Biblical Parallels01:07:47 Prophecy, Pharaoh, Free Will & Predestination01:10:32 Israel, Replacement Theology, Rahab & Ruth01:13:34 Passover Hyssop, Jesus & the Mixed Multitude01:14:43 The Book of Life & Once Saved Always Saved?01:16:08 Why Must Aliens Be Physical? Demonic Deception01:21:42 JT Follows JC Links & OutroBecome a supporter of this podcast: https://www.spreaker.com/podcast/nephilim-death-squad--6389018/support.☠️ Nephilim Death Squad — New episodes 5x/week.Join our Patreon for early access, bonus shows & the private Telegram hive.Subscribe on YouTube & Rumble, follow @NephilimDSquad on X/Instagram, grab merch at toplobsta.com. Questions/bookings: chroniclesnds@gmail.com — Stay dangerous.

In this final episode of our first series on the 1,001 Nights, we take up Frenchman Antoine Galland's adaptation, where we see a Europe that has only begun to see its nearest Afro-Asiatic merchant-capitalist great power as a different , “eastern” civilization whose cultural products must be held at arm's length and ethnographically explained—rather than adopted wholesale without comment, as stories from the very same 1,001 Nights had been in medieval European literature like the Canterbury Tales (1387–1400) or Orlando Furioso (1516–1532). Galland introduces critical details and disparaging attitudes, writes new scenes not found in the Arabic, and sometimes misreads the Arabic quite dramatically. The things he needs to explain to his readers—that druggists can be respectable members of society, that poetry can express emotions vicariously—reinforce for us the low level of development of “Europe” as it begins to step onto the stage of history for the first time (it was not meaningfully continuous with Greco-Roman antiquity but rather borrowed most from the Arab-Islamicate Mediterranean world from whose side it sprang) and as an awkward newcomer rather than an overwhelmingly powerful main character (it would not even begin to dominate the Eurasian economy until after 1800). Finally, here too Galland's central interest is evident in the bureaucrat-connected merchant rogues and organized criminals who are able to slip through the cracks of this highly developed and regimented society and accumulate capital—the Sons of the Silk Road who were already the main model for the Crusader bourgeoisie. Hosted on Acast. See acast.com/privacy for more information.

Loneliness isn't just about being alone, it's about being unseen, unwoven, unplaced. This week we name the deep human ache to belong to something larger than ourselves, and ask what it would take to become a community that tends that fire in each other.   LINKS: Keepers of the Fire |  Connect  |  YouTube  |  Coming Up TRANSCRIPT: The Ache This Week I want to describe a feeling and see if you know what I'm talking about: You're surrounded by people— at work, online, maybe even in a room full of friends— and you still feel somehow... unplaced. Like you're present but not quite part of something. Like everyone else knows how to belong and you missed the orientation. Literally happened to me.  That's not just loneliness in the ordinary sense. It's something deeper. The ache to be woven in. To matter to a specific group of people who also matter to you. To not just be known, but needed. Do you know this feeling? Yeah! Today, on this final week of Keepers of the Fire, I want to name that ache directly. Because I think it might be the one underneath all the others we've explored this summer. One thing; this is actually an ache, a yearning that has gotten a lot of attention.  The Epidemic Three years ago, in 2023, the United States Surgeon General Vivek Murthy did something unusual; he issued a formal public health advisory declaring loneliness an epidemic. A crisis. The statistic he cited was that about one in two American adults reported experiencing loneliness— and social isolation increases the risk of premature death by 29 PERCENT. That's comparable to the health impact of smoking fifteen cigarettes a day. We have entire cultural infrastructures built around discouraging smoking. We have almost nothing built around discouraging isolation. And then to make it worse, the money-grabbing internet “manosphere” has very carefully and intentionally targeted young boys and young adult men to believe that they have no agency, and that their feelings of loneliness are the fault of others, like women or the feminist movement! I want to say outright: that's a lie. Loneliness isn't just an issue for boys and men, they've just been most successfully convinced they're especially isolated, and then that false premise has been weaponized against others.  To be clear: loneliness is a problem, but it isn't isolated to a particular group of American adults. Some demographic groups seem to have more access to emotional and relational skills than others… catch my drift? In an interview with Kate Bowler, Surgeon General Vivek Murthy said loneliness is like HUNGER or THIRST— a signal the body sends when something we need for survival is missing. This is biology. We were created— literally, neurologically— for each other. Matthew Lieberman, a neuroscientist at UCLA, found that the brain processes social pain— rejection, exclusion, being cut off— in the same regions it processes physical pain. Being unplaced from community doesn't just hurt emotionally. It hurts, the way a broken bone hurts. So when you feel the ache for belonging— that persistent, restless sense that you're APART FROM something you were made to be A PART OF— your nervous system is telling you the truth. Pay attention to it. Belonging vs. fitting in Just a quick tangent here to say that belonging is not the same as fitting in. Fitting in is when you adjust yourself to be ACCEPTABLE. You figure out what the group rewards, what gets you included, and you perform accordingly. It's exhausting. And it doesn't actually satisfy the ache— because the version of you that got accepted isn't really you. Belonging is different. Belonging is when you show up as you ACTUALLY ARE — complicated, unfinished, uncertain — and find that there's a place for that person anyway. That you don't have to earn your way in or maintain a performance to stay. Loneliness isn't just about being alone. It's about being unseen. Unwoven. You can be lonely in a crowd, in a marriage, even in a congregation— if the version of you that's present isn't the real one. The ache for belonging is the ache to stop PERFORMING and start BEING YOURSELF. Bring your weird into the room. Let that freak flag fly, baby. What the early community attempted There's a description in the book of Acts of the earliest Jesus community that has always struck me as both beautiful and worth taking seriously: 'All those who trusted in Jesus were together and had everything in common. They sold property and possessions to give to anyone who had need. Every day they continued to meet together. They broke bread in their homes and ate together with glad and sincere hearts.' Now, I'm not going to tell you to sell everything and move into a commune (this isn't actually a cult!). But I want to linger here for a moment. In the ancient Greco-Roman world, your identity was determined by your bloodline, your ethnicity, your class, your gender. In Greco-Roman culture, people claimed ethnic identity from ancestors— you were literally born into your customs and beliefs. Religion was in the blood. The idea that people from different ethnic backgrounds, different economic classes, enslaved people alongside free people, women alongside men, could gather at the same table as equals— that was radical. Historically disruptive. The earliest Jesus communities articulated a vision— particularly in Paul's letter to the Galatians: 'neither Jew nor Greek, slave nor free, male nor female'— that cut directly against the social order of their world. Now— did they always live up to it? No. The historical record is honest about that. The vision outran the practice, as it usually does. Early Christianity quickly developed its own in-group dynamics, its own hierarchies, its own failures. This is not a fairy tale. But here's what matters: they attempted something the world around them said was impossible. They tried to build a community where the usual sorting mechanisms— wealth, status, ethnicity, gender— didn't get to have the final word. Where the table was wider than the culture thought was reasonable. That attempt— that stubborn, imperfect attempt— became one of the most transformative ongoing social experiments in human history. Not because they got it perfectly right. But because they kept reaching toward a vision that the world kept calling naive.  Sound familiar? We get to be a part of that legacy. I want that for us. What we're up against Cynicism, though, is alive and well. When someone talks about building systems that actually take care of people — a real safety net, genuine healthcare, communities where everyone has enough — they hear: too expensive. naive. Unrealistic. Even the christian-adjacent politicized wing of the American Church has mostly taken that vision and turned it into an afterlife destination called “Heaven” that has little to do with the here and now, and is only attained through perfect behavior and putting up with unjust systems without reacting to it. When someone talks about the kind of belonging where you don't have to earn your place, where you're welcomed as you are regardless of what you produce or contribute— they hear: that's not how the world works. grow up. When someone talks about the vision Jesus articulated… a world where the hungry are fed, the lonely are placed, the marginalized are centered… they hear: nice idea. impractical. The cynics have always tried to be louder than the dreamers. And the dreamers have always been the ones who got anything done. Here's what I've been thinking about all summer, across these six weeks: the barriers to our yearning are real. The barriers to belonging are real. Some of them are structural; the way adult life is organized makes deep community hard to build. The built-in consistent access we had in school doesn't recreate itself automatically. The institutions that used to create connection have weakened. Many only experience anything resembling that kind of connection as a “perk” of staying employed in the same job long enough. But some of the barriers are internal. I think we can say that, without shame.  We wait. We wait for someone else to organize it. We wait for the perfect moment, the house clean enough to host in, the enough energy, the right invitation. We treat belonging as something that should come find us rather than something we actively, courageously seek out... Priya Parker, who has spent her career studying how and why humans gather (The Art of Gathering), makes this point: when the focus of a gathering is on the 'stuff' of the event, we shrink a human challenge down to a logistical one. The mess isn't what keeps people away. The story we tell ourselves about why now isn't the right time— that's what keeps people away. VIDEO: Priya Parker x Ezra Klein on The Art of Gathering Connection takes courage. Belonging takes risk. Showing up and saying I want to be part of something, and I want you to be part of it with me— that's vulnerable in ways our culture doesn't reward. But it is, I believe, exactly what we were made for.  The barrier practice and the vision As I wrap up here— one question. What gets in the way of your own belonging? What keeps you from reaching toward the connection you actually ache for? Maybe it's a wound— a time you tried and got hurt. Maybe it's the pace of your life. Maybe it's the belief that you're too much, or not enough, or that it's too late to start. Maybe it's the persistent, inculturated voice that says: just be content with what you have. stop wanting more. Whatever it is — write it down. Or draw it. Don't overthink it. Just name it. In a few minutes we're going to take those outside to the fire. And we're going to offer them to it as a symbolic act of saying: I don't want this to have as much power over me as it has. I want to keep reaching. Because here's the vision I want to leave you with— the one that has anchored this whole series for me. Ever heard of the book of Revelation? It's at the tail-end of the Bible, and when read literally, it admittedly sounds insane. But it's not a history book, it's a vision, a poem, a love-letter to a Church positioned against empire dominance— and at the end of it, there's an image of the world finally, fully healed. And here's how it's described: 'God's dwelling place is now among the people.' Among the people. The ache for belonging, finally answered— not by escape from community, but by the deepest possible immersion in it. That's the direction the whole story has been pointing. A world where the hungry are fed and the lonely are placed and the fearful are made safe and the weary finally rest and everyone gets to play and purpose gets to flourish— not someday in a far-off future, but here, practiced imperfectly, begun now, by us. The cynics will always call it naive. You know by now I think that's a compliment. The fire in your belly— The Ache— is not a problem. It's a compass. And the world needs more people willing to follow it together, rather than carrying it alone. Tend the fire. For yourself. For each other. For the world that could be. May it be so.

Religious imagery—from Greco-Roman sculptures to The Chosen—has influenced the spiritual self-conception of generations of religious practitioners. But what innovations and contributions have Mormon artists made in this field, and how has it cultivated a distinct religious identity?Art historian Jennifer Champoux asserts that it was Danish-American artist C. C. A. Christensen who exerted the most influence over the visual trajectory of Mormonism. On this episode of Scholars & Saints, Champoux discusses her new book, C. C. A. Christensen: A Mormon Visionary (University of Illinois Press, 2026) with host Nicholas Shrum. Together, they explore Christensen's artistic style, his scriptural depictions in the 1890 Book of Mormon series, and his representation of Mormon experience and trauma in his Mormon panorama. More than just art history, Champoux dives deeply into how communal memory of trauma and shared religious identity are formed and communicated to Mormons by artistic visionaries like Christensen.Jennifer Champoux is the director of the Book of Mormon Art Catalog and scholar of Latter-day Saint art. In addition to her recent publication on Christensen, she is also the author of Approaching the Tree: Interpreting 1 Nehi 8 (Maxwell Institute, 2023) and co-author of Picturing Christ: Understanding Depictions of Jesus in History and Art (Deseret Books, 2026).

Laurie Cardoza-Moore welcomes Yaffah Batya DaCosta back to Proclaiming Justice for a second conversation, this time on communion.Where did the doctrine of transubstantiation actually come from, and does it hold up against the Torah's clear prohibition on consuming blood? DaCosta walks through the Fourth Lateran Council of 1215, the influence of Constantine and the Greco-Roman reshaping of the early church, and what Jesus, a Torah-observant Jew, most likely meant when he said "this is my body, this is my blood."The conversation also touches Deuteronomy 18's prophecy of a coming prophet, and how institutional blindness to these Jewish roots later opened the door to antisemitism within the Church and beyond it. If you've ever wondered how much of what you practice on Sunday actually traces back to Scripture, this episode is for you.Follow, share, and support PJTN's mission to educate Christians in biblical truth at pjtn.org.00:00 Cold Open: Is Communion Against the Torah?01:20 Meet Yaffah Batya DaCosta03:19 Laurie's Catholic Roots and the Question That Started It All05:14 What Is Transubstantiation? Defining the Eucharist08:31 The Torah's Blood Prohibition Explained10:46 Were the Church Fathers Jewish or Pagan?13:01 Symbolic or Literal? What "This Is My Body" Really Means14:24 Constantine, Paganism, and the 1,200-Year Doctrine Gap16:27 What It Actually Means to Follow Christ19:50 The Last Supper in Matthew 2623:05 Repentance, Righteousness, and Atonement in Judaism27:29 The Dog's Tail Riddle: Does Calling It Christian Make It Christian?31:15 Deuteronomy 18: The Prophecy of a Prophet Like Moses41:39 How Christian and Islamic Antisemitism Both Trace Back to the ChurchDon't forget to subscribe, rate, and share to help us equip more Christians to stand with Israel and fight antisemitism.✨ Stay connected with PJTN! ✨

Everyone's talking about that new release from Christopher Nolan, the feature film that is just so big that it's one everyone oughtta see. Zack has already seen it. Stephen will see it sometime. Meanwhile, what about that book by Greek poet Homer that changed the course of our world's epic storytelling? Dramatist and author Phil Lollar—no stranger to that name!—returns to the studio for our tour of The Odyssey. Episode sponsors Enclave Publishing: Worlds Collide by Clint Hall Above the Circle of Earth (softcover) by E. Stephen Burnett Iffy Eats Monsters for Breakfast by Bryan Timothy Mitchell Lorehaven Guild: July 2026 book quest for The Silver Chair Mission update New review at Lorehaven: Regeneration and more New Onscreen article: Nolan's ‘The Odyssey' Film May Feel Woke but Fights for Judeo-Christian Morality Subscribe free to get updates and join the Lorehaven Guild New book quest Aug. 3: The Shattered Ones by Brigitte Cromey Quotes and notes This episode follows 322 about real risks of “toxic fandoms.” We have forgotten what makes a pagan convert. We think that Peter and Paul were preaching to greedy, selfish, lustful pagans. They weren’t. They were preaching to greedy, selfish, lustful literary pagans, and that made all the difference. The Roman knew he was cowardly because God gave him a conscience, but he knew he could be more than a coward because Homer gave him Hector. The Greek lady recognized she was flirting with infidelity because she had moral instincts, but she knew she could resist infidelity because she also had Penelope. Want to Change the World? Read Harry Potter Backstory: Phil Lollar Phil Lollar started his performing career at the tender age of five. He won numerous acting awards in high school, and studied music, screenwriting and directing in college. Phil then worked with Focus on the Family, co-creating Adventures in Odyssey and writing more than 270 episodes plus directing more than 400 episodes. Phil also co-developed the hit comedy series Jungle Jam and Friends! as well as the animated video series Little Dogs on the Prairie. Phil also served as a writer and consultant for the television series, The Wubbulous World of Dr. Seuss. Phil resides in Arizona with his wife. Phil Lollar's page at AdventuresinOdyssey.com Subscribe to the Adventures in Odyssey Club Newest AiO album release: The Long Way Home 1. Fans say Nolan's film is mixed yet moral Stephen's impression of the criticism and often-reluctant praise. Zack Russell's take on the film that he just saw the previous day. Phil Lollar's response to the film and/or the cultural controversies. 2. Our adventures in Homer's The Odyssey Basics about the story's origin: date, setting, English translations Stephen hasn't yet read The Odyssey; Zack and Phil Lollar have. Their thoughts on the story as a story, what it is and what it isn't. Open discussion 3. Epic stories owe their lives to Odysseus Homer's legacy across 2,000+ years of culture and mythmaking. His sense of Greco-Roman morality helped built our real world. Without this story, we'd likely have no other fantasy worlds. Open discussion Com station Top question for listeners Did you make yourself read The Odyssey? What did you think? Next on Fantastical Truth Spider-Man! Spider-Man! Does whatever other heroes can't. And these days, that means make a good movie. Other super-movies, even in the Marvel world, take on the fake responsibilities of social activism, then are forced to fight the sinister criticism of fans. Meanwhile, Spidey and his amazing friends just keep uniting people in his friendly cinematic neighborhood. How does one hero keep wielding such great power?

Chris is away, so Jo and Alex soldier on alone for a deep dive into Romans chapter one. After a quick recap of last episode's discussion on authorship, occasion, and audience, they move into the text itself, working through it in three sections: verses one to seven, eight to fifteen, and sixteen through to the end of the chapter.  The first section covers Paul's dense opening sentence, in which he stacks up three self-designations: slave, apostle, and one set apart for the gospel - that foreshadow themes he unpacks across the rest of the letter. Jo and Alex trace the Hebrew and Greco-Roman background behind these titles, before turning to verses sixteen and seventeen, which they treat as the theme statement for the whole book. Much of the middle of the episode is given over to "the righteousness of God," running through the Augustinian, Reformed, and "New Perspective" readings, and landing on N.T. Wright's suggestion that the phrase carries covenantal, forensic, and eschatological layers all at once.  The back half of the chapter, Paul's account of humanity exchanging the Creator for creation, gets careful handling. Jo and Alex read verses eighteen to thirty-two alongside the Wisdom of Solomon and the early chapters of Genesis, arguing Paul is diagnosing a universal human condition rather than pointing to any one group or behaviour. It's a thoughtful reminder that Paul's argument is building toward the conclusion that everyone, Jew and Gentile alike, stands in need of the same solution. Resources The Epistle to the Romans - Douglas Moo (NICNT) Romans - Thomas Schreiner (BECNT) Romans - Beverly Roberts Gaventa (NTL) The Epistle to the Romans - Richard Longenecker (NIGTC) The Epistle to the Romans - Leon Morris (PNTC) Big thanks to Tim Whittle for editing and extra production on this podcast. Get more info at Riverlife Church, and find us on Facebook and Instagram.Subscribe to Bible Streams on Apple, Spotify, Google, and Amazon.

Guests in Londinium, 92 AD: Gaius and Germanicus. The Corruption of Hollywood and the Sacred Canon. Regarding the Hollywood remake of the Odyssey, Germanicus characterizes the production as a "Hail Mary" by a "cesspool of corruption" known as Hollywood to remain relevant while "hemorrhaging talent." He labels the film an "abomination" and a "short shrift" to a sacred work of literature. Despite this, he sees a "beacon of hope" in the possibility that the film's failure will drive the younger generation to seek out the original texts. He emphasizes that the Iliad and Odyssey were not "fantasy" but the civilizational canon of Greco-Roman antiquity, acting as "sacred works" that dictated how to live and think. Gaius notes that these epics were originally meant to be "chanted" or "sung" and that they traditionally ended with "calm after the violence" rather than mere spectacle. They conclude that Hollywood has "cheapened our sensibility" and "raped our legacy" by failing to respect these foundational pillars of Western identity. (3)

On the Flyover Conservatives Show, David and Stacy Whited sit down with Ben Kjar, the inspiring subject of Angel Studios' new film STAND OUT. Born with Crouzon syndrome, Ben endured major surgeries, painful bullying, and moments that could have destroyed his confidence—but with faith, family, and determination, he became a three-time Utah state wrestling champion, an NCAA Division I All-American, and a world champion. Ben shares how the words of his mother transformed his identity, why the thing that makes you different may be the very thing God uses to make a difference, and how families can help children build genuine confidence. He also reveals his “3XSC” formula for achieving goals by calling your shot, surrounding yourself with the right people, and setting a clear deadline. This powerful conversation will challenge you to confront fear, stop settling for average, and step into the extraordinary purpose God has placed inside you.TO WATCH ALL FLYOVER CONTENT: www.theflyoverapp.com Follow and Subscribe on YouTube: https://www.youtube.com/@TheFlyoverConservativesShow To Schedule A Time To Talk To Dr. Dr. Kirk Elliott Go To ▶ https://flyovergold.comOr Call 720-605-3900 ► Receive your FREE 52 Date Night Ideas Playbook to make date night more exciting, go to www.prosperousmarriage.comBen KjarANGEL: https://www.angel.com/watch/standoutPRIME: https://www.amazon.com/Standout-Kjar-Story-Tanner-Christensen/dp/B0GX19RGH1WEBSITE: https://benkjar.comCALL YOUR SHOT: https://3xsc.comBen Kjar is an international motivational speaker, world champion wrestler, entrepreneur, and the inspiring subject of Angel Studios' film STAND OUT. Born with Crouzon syndrome, Ben endured numerous surgeries, bullying, and emotional challenges before turning the difference that once made him feel isolated into a source of purpose and strength. He became a three-time Utah state wrestling champion and Utah Valley University's first NCAA Division I wrestling All-American. At age 40, Ben represented the United States at the Veterans World Championships, earning gold in Greco-Roman wrestling and silver in freestyle. Today, he travels the world teaching individuals, athletes, families, and organizations how to overcome fear, build confidence, “disobey average,” and achieve extraordinary goals.-------------------------------------------

(Host: Ben) In the mid-4th century CE, the powerful Aksumite civilization officially adopted Christianity as its state religion. Join us on this episode of Footnoting History as we look at this often-forgotten chapter of African history and explore the kingdom's broader trade relationship with the Greco-Roman world.   For further reading suggestions and more, please visit: https://www.footnotinghistory.com  

The 1893 Chicago World's Fair is a cornerstone of the Tartaria and mudflood theory: the claim that its Greco-Roman buildings were dug out of a buried advanced civilization and passed off as new. I believed it believed it for years, until I looked at the historical records and 700 archival photos.Video Episode: https://youtu.be/yDjbnjjona0Chance and Dylan dig into the 1893 Chicago World's Columbian Exposition, the cornerstone of the Tartaria and mudflood theory that an advanced lost civilization built the "White City" and that elites faked its construction. Using C.D. Arnold's 700-photo construction archive, period engineering journals, and a frame-by-frame forensic analysis of the so-called impossible photos, this Inner Whirled investigation walks through how the fair was really built with staff plaster, timber, and 40,000 workers, why the "no blueprints" and "no materials" claims collapse on contact with the archive, and what this means for Tartaria. Remote Biofield Tuning sessions with Chance are available via Zoom. Learn more and book at https://www.innerversepodcast.com/biofield-tuningFull archives, extended episodes, and member community at https://www.innerversepodcast.com/plusWatch the extended episode of this podcasthttps://www.innerversepodcast.com/plus/inner-whirled-25Patreon: https://www.patreon.com/innerverse/posts/163248156Substack: https://innerversepodcast.substack.com/p/tartaria-and-the-1893-worlds-fairYoutube: https://youtu.be/H02UEL_288MSUPPORT INNERVERSE WITH AFFILIATESKyle Denton's Potent Plant Medicines – Tippecanoe Herbs (use coupon code 'innerverse'): https://www.tippecanoeherbs.comThe World's Best Tuning Fork: https://biofieldtuningstore.com/collections/the-sonic-slider-collection?ref=innerverseFlower Elixirs by LotusWei: https://www.lotuswei.com/innerversehttps://www.innerversepodcast.com/episodes/inner-whirled-25 Hosted on Acast. See acast.com/privacy for more information.

Subscribe now for an ad-free experience. Danny and Derek are joined by Jake Nabel, Tombros early career professor of classical studies and assistant professor of classics and ancient Mediterranean studies at Penn State, to talk about Roman-Parthian relations in antiquity. The group discusses the geopolitical landscape of the ancient Mediterranean and Near East, the rise of the Parthian Empire and the Arsacid dynasty following the fall of the Achaemenids and Alexander the Great, and the inherent challenges of relying on Greco-Roman historiography. They also delve into how Iranian and Armenian sources reshape our understanding of the period, the deep cultural misunderstanding between Roman hostage-taking and Parthian cliental fosterage, the cultural barriers preventing intermarriage, and the modern Iranian reception of pre-Islamic empires, including contemporary parallels to Reza Pahlavi. Read Jake's book The Arsacids of Rome: Misunderstanding in Roman-Parthian Relations. Learn more about your ad choices. Visit megaphone.fm/adchoices

Danny and Derek are joined by Jake Nabel, Tombros early career professor of classical studies and assistant professor of classics and ancient Mediterranean studies at Penn State, to talk about Roman-Parthian relations in antiquity. The group discusses the geopolitical landscape of the ancient Mediterranean and Near East, the rise of the Parthian Empire and the Arsacid dynasty following the fall of the Achaemenids and Alexander the Great, and the inherent challenges of relying on Greco-Roman historiography. They also delve into how Iranian and Armenian sources reshape our understanding of the period, the deep cultural misunderstanding between Roman hostage-taking and Parthian cliental fosterage, the cultural barriers preventing intermarriage, and the modern Iranian reception of pre-Islamic empires, including contemporary parallels to Reza Pahlavi.Read Jake's book The Arsacids of Rome: Misunderstanding in Roman-Parthian Relations. Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Send us Fan Mail“Energy, creation, movement and harmony, development, all happen under the aegis of love, in the domain of eros. Desire is the cause of all movement, and movement is the character of all being. The universe is a process, and its method is change.” — Germaine Greer The ideas expressed by Greer in this quote reflect the ancient Greek perception of a cosmic dynamic of love and attraction, imagined as the god Eros. The notion of Eros is thousands of years old and yet still central, compelling, and meaningful. In this episode, we take a look at two ancient poets whose poetry about eros speak to us today. The Roman Ovid was fascinated with the psychology and effects of eros, passionate love. In his view, love is the catalyst for transformation and our passions are our folly. This is a mad, crazy world.Ovid's work was innovative and yet he had an important predecessor in Sappho, a Greek lyric poet whose primary theme was also love. Her work was also ground-breaking and known to Ovid. He even included her in his Heroides, a collection of fictitious letters exchanged between lovers.The work of these two poets, conceived centuries ago, illuminates some of the ways that ancient Greco-Roman ideas about eros influence our ideas about love and passion today.Thanks for listening and keep the mystery in your life alive...Support the showEmail Catherine at catherine@mythicmojo.comPost a positive review on apple podcasts! Learn how you can work with Catherine at https://mythicmojo.comBuy me a coffee. Thank you!

Send us Fan MailEphesians 5: Wives, Submission, and the Problem of Reading the Bible Too LiterallyOne of the most debated—and most weaponized—chapters in the New Testament is Ephesians 5."Wives, submit to your husbands..."For centuries, those few words have been used to justify unhealthy marriages, reinforce patriarchal power structures, and silence women. But is that actually what the author intended?In this episode, Mark and Jeanne step beneath the surface of the text to explore its historical world, its literary context, and the surprising ways the earliest Christians actually read Scripture.Rather than treating Ephesians as a timeless rulebook, they ask a deeper question:What happens when we read this passage the way its first readers would have?In This EpisodeWhy most critical Bible scholars do not believe Paul wrote EphesiansWhat "Deutero-Pauline" letters are—and why they matterThe difference between evangelical and historical-critical approaches to ScriptureHow ancient Christians learned to read the Bible through allegory rather than literalismWhy Origen believed difficult passages were invitations to look deeperHow Greek philosophy shaped Christian ideas of biblical inspirationAristotle's household code and why Ephesians is responding to itWhy "submit to one another" changes everythingThe Greek word hypotassō and what it actually meansWhy the command to husbands receives far more attention than the command to wivesHow Ephesians simultaneously reflects its ancient culture while moving beyond itWhy this passage is actually more progressive than many people realizeWhat healthy leadership and mutual self-sacrifice look like in modern relationshipsWhy Scripture is best understood as a living tradition rather than a frozen instruction manualBooks MentionedHarperCollins Study BibleOne of the best English-language study Bibles from a historical-critical perspective, with extensive notes, historical context, and references beyond the biblical canon.Sarah Ruden — Paul Among the PeopleAn accessible exploration of Paul within the Greco-Roman world that helps readers understand controversial passages on women, slavery, and culture.N. T. Wright — Paul: A BiographyA readable introduction to Paul's life, theology, and historical context from one of today's leading New Testament scholars.Ancient Voices"The Holy Spirit has arranged that certain stumbling blocks and impossibilities should be found in the literal meaning in order that we might be drawn onward to the spiritual meaning."— Origen"Who is so foolish as to suppose that God actually planted a paradise eastward in Eden...?"— Origen"Do you demand submission from your wife? Then show her the same care that Christ showed the Church."— Gregory of NazianzusFor Text and Rock Poetry, Podcasts, and Video Content or to contact Mark and Eric, visit us at www.textandrock.com. You can find all of social handles here:TEXT AND ROCK SOCIALS.Want to support the show, experience our best creative work, buy one of our books or give an uncommonly better gift or art and heart? Ha! Head to the TEXT AND ROCK DIGITAL PRESS.

Exemplarity and Allusion in Macrobius' Saturnalia (Oxford UP, 2026) offers a new framework for interpreting interactions with classical source material in Macrobius' Saturnalia. It argues that the Saturnalia, an educational dialogue from the fifth century ce, does not view its Greco-Roman models as hegemonic sources of authority but engages with these texts in dynamic and critical ways. In particular, Macrobius responds to both the literary and ethical agendas of his predecessors, a strategy which is termed ethical allusion. The book explores this intertwining of moral, social, and aesthetic commentary in the Saturnalia's allusions to authors such as Aulus Gellius, Cicero, Plato, Plutarch, and Virgil. It also examines Macrobius' ethical allusions alongside the aesthetic practices and moral thought of the late fourth and the fifth centuries, and sheds light on the Saturnalia's role in pioneering a late antique intellectual culture at once less hierarchical and less engaged with civic life. New Books in Late Antiquity is presented by Ancient Jew Review. Katherine Krauss is Assistant Teaching Professor of Classics and Ancient Mediterranean Studies at Penn State. Michael Motia teaches in Classics and Religious Studies at UMass Boston 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

Exemplarity and Allusion in Macrobius' Saturnalia (Oxford UP, 2026) offers a new framework for interpreting interactions with classical source material in Macrobius' Saturnalia. It argues that the Saturnalia, an educational dialogue from the fifth century ce, does not view its Greco-Roman models as hegemonic sources of authority but engages with these texts in dynamic and critical ways. In particular, Macrobius responds to both the literary and ethical agendas of his predecessors, a strategy which is termed ethical allusion. The book explores this intertwining of moral, social, and aesthetic commentary in the Saturnalia's allusions to authors such as Aulus Gellius, Cicero, Plato, Plutarch, and Virgil. It also examines Macrobius' ethical allusions alongside the aesthetic practices and moral thought of the late fourth and the fifth centuries, and sheds light on the Saturnalia's role in pioneering a late antique intellectual culture at once less hierarchical and less engaged with civic life. New Books in Late Antiquity is presented by Ancient Jew Review. Katherine Krauss is Assistant Teaching Professor of Classics and Ancient Mediterranean Studies at Penn State. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Exemplarity and Allusion in Macrobius' Saturnalia (Oxford UP, 2026) offers a new framework for interpreting interactions with classical source material in Macrobius' Saturnalia. It argues that the Saturnalia, an educational dialogue from the fifth century ce, does not view its Greco-Roman models as hegemonic sources of authority but engages with these texts in dynamic and critical ways. In particular, Macrobius responds to both the literary and ethical agendas of his predecessors, a strategy which is termed ethical allusion. The book explores this intertwining of moral, social, and aesthetic commentary in the Saturnalia's allusions to authors such as Aulus Gellius, Cicero, Plato, Plutarch, and Virgil. It also examines Macrobius' ethical allusions alongside the aesthetic practices and moral thought of the late fourth and the fifth centuries, and sheds light on the Saturnalia's role in pioneering a late antique intellectual culture at once less hierarchical and less engaged with civic life. New Books in Late Antiquity is presented by Ancient Jew Review. Katherine Krauss is Assistant Teaching Professor of Classics and Ancient Mediterranean Studies at Penn State. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Exemplarity and Allusion in Macrobius' Saturnalia (Oxford UP, 2026) offers a new framework for interpreting interactions with classical source material in Macrobius' Saturnalia. It argues that the Saturnalia, an educational dialogue from the fifth century ce, does not view its Greco-Roman models as hegemonic sources of authority but engages with these texts in dynamic and critical ways. In particular, Macrobius responds to both the literary and ethical agendas of his predecessors, a strategy which is termed ethical allusion. The book explores this intertwining of moral, social, and aesthetic commentary in the Saturnalia's allusions to authors such as Aulus Gellius, Cicero, Plato, Plutarch, and Virgil. It also examines Macrobius' ethical allusions alongside the aesthetic practices and moral thought of the late fourth and the fifth centuries, and sheds light on the Saturnalia's role in pioneering a late antique intellectual culture at once less hierarchical and less engaged with civic life. New Books in Late Antiquity is presented by Ancient Jew Review. Katherine Krauss is Assistant Teaching Professor of Classics and Ancient Mediterranean Studies at Penn State. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices

Murder at the Aphrodisia is a mystery novel set around a glamorous yet chaotic weekend at a luxury estate called Aphrodisia, located in Topanga Beach, California. The story follows Tasha, a former actress, and her group of friends— collectively known as "the goddesses"-as they navigate personal and professional complications, old secrets, and a murder mystery that threatens to unravel everything they have worked for. The plot blends drama, suspense, and dark humor as the characters face betrayals, confrontations, and long-buried truths. It's been 30 years since the charmed lives of the Goddesses of Parnassus Canyon University were thrown off course by an evening of chaos, resulting in the death of a popular student and the disappearance of another. It has been 10 years since the hidden truths and lies of that evening were revealed, finally exonerating a longtime suspect. And now the Goddesses are together again, to celebrate the Grand Opening of Aphrodisia, a newly restored classic beach house with an elaborate Greco/Roman bacchanal. With caterers and entertainers lined up, and a very prestigious invite list, there is no doubt the era of chaos is long behind them. Surely chaos would think twice before crashing this event. Or maybe not.Become a supporter of this podcast: https://www.spreaker.com/podcast/arroe-collins-like-it-s-live--4113802/support.

Murder at the Aphrodisia is a mystery novel set around a glamorous yet chaotic weekend at a luxury estate called Aphrodisia, located in Topanga Beach, California. The story follows Tasha, a former actress, and her group of friends— collectively known as "the goddesses"-as they navigate personal and professional complications, old secrets, and a murder mystery that threatens to unravel everything they have worked for. The plot blends drama, suspense, and dark humor as the characters face betrayals, confrontations, and long-buried truths. It's been 30 years since the charmed lives of the Goddesses of Parnassus Canyon University were thrown off course by an evening of chaos, resulting in the death of a popular student and the disappearance of another. It has been 10 years since the hidden truths and lies of that evening were revealed, finally exonerating a longtime suspect. And now the Goddesses are together again, to celebrate the Grand Opening of Aphrodisia, a newly restored classic beach house with an elaborate Greco/Roman bacchanal. With caterers and entertainers lined up, and a very prestigious invite list, there is no doubt the era of chaos is long behind them. Surely chaos would think twice before crashing this event. Or maybe not.Become a supporter of this podcast: https://www.spreaker.com/podcast/arroe-collins-unplugged-totally-uncut--994165/support.

Venus is the morning and evening star, often mistaken for a plane or UFO. Named after the Greco-Roman goddess of love, Venus is anything but hospitable to human life. Tornado-like windspeeds in the upper atmosphere, a crushingly suffocating and poisonous atmosphere, a harsh, volcano-covered surface, all make us marvel and wonder. What exactly is Venus? Here on this month's Good Heavens! episode Wayne and Dan ponder aloud the mysteries and wonders of the second planet from the sun and how they think Venus points us to the glory of God in Christ. Thumbnail image from NASA: Radar Observations of Venus "This hemispheric view of Venus was created using radar observations, including images from NASA's Magellan spacecraft. Magellan imaged more than 98% of Venus. Gaps in the Magellan coverage were filled with images from the Earth-based Arecibo radar. The composite image was processed to improve contrast and to emphasize small features, and was color-coded to represent elevation. Magellan launched on May 4, 1989, and was deployed from the cargo bay of Space Shuttle Atlantis on May 5, 1989. The spacecraft orbited Venus from Aug. 10, 1990, until Oct. 13, 1994 when the spacecraft was commanded to plunge into the atmosphere of Venus." Image Credit: NASA/JPL-Caltech/USGS Good Heavens! is a production of Watchman Fellowship, Inc., Arlington, Texas. Check us out at Watchman.org FREE: We offer a FREE a subscription to our 4-page bimonthly Profiles here: www.watchman.org/Free PROFILE NOTEBOOK: Order the complete collection of Watchman Fellowship Profiles (around 700 pages -- from Astrology to Zen Buddhism) in either printed or PDF formats here: www.watchman.org/Notebook SUPPORT: Help us create more content like this. Make a tax-deductible donation here: www.watchman.org/Give Good Heavens! is a ministry of Watchman Fellowship For more information, visit www.watchman.org © 2026 Watchman Fellowship, Inc. 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.

“Rome was destined to exist."How did Rome get away with copying Greece's homework like this? They would have totally gotten detention if they were in our sixth grade social studies class!Other topics include our friend Emily's personal enemy, the mysterious destiny of Trojan princes, Janus being the weirdest choice to sneak into PJO, Darien plotting to sneak Vesta into the season, DJ's middle school history project, and questioning if Rick Riordan's portrayal of the Greco-Roman split accurately reflects the reality of the mythology. Content Warning: This episode contains mentions of and conversations about empire, conquering, and colonialism. Spoilers for The Heroes of OlympusEnjoy from Queer Myths for Pride on Patreon! https://www.patreon.com/musesofmythologyAbout UsMuses of Mythology was created and co-hosted by Darien and DJ Smartt.Our music is Athens Festival by Martin Haene. Our cover art is by Ranpakoka. Find him on Instagram @Ranpakoka Love the podcast? Support us on Patreon and get instant access to bloopers, outtakes, and bonus episodes! Patreon.com/musesofmythologyGet you hands on podcast merch at Musesofmythology.com/merchFind us on Instagram. Find all of our episodes and episode transcripts at MusesOfMythology.com----------------------- Support the showNo portion of this episode may be used for AI training purposes or to create derivative works without express written permission from the creators and co-hosts Darien Smartt or Davis Smartt. 

There are a handful of topics that can empty a room faster than almost anything else in evangelical Christianity, and the question of women in ministry is near the top of that list. It's become so charged, so politicized, and so tangled up in identity and tribe that a lot of people have simply stopped asking the actual question: what does the text say?Dr. Lynn Cohick has spent decades trying to answer that question with rigor and integrity. A New Testament scholar who has studied women in the early church from the New Testament through the fifth century, she brings to this conversation something that is rarer than it should be: actual Greek, actual historical context, and actual humility about what the text does and doesn't clearly say.In this episode, Dr. Cohick helps us work through the landscape carefully, starting with how Jesus related to women in a first-century Jewish and Greco-Roman world that was more complicated than we tend to assume, then moving through Paul's ministry team (Priscilla, Junia, Phoebe, Euodia, Syntyche) and what their roles actually tell us, before landing on the passages that have functioned for so many women as a closed door: 1 Timothy 2 and the question of women learning, teaching, and authority.This is not a conversation about what your church should do. It is not a feminist manifesto. It is a conversation with a scholar who has paid a real personal cost to do this work, who loves Scripture enough to take its complexity seriously, and who believes that the woman in the confused, painful middle deserves better than a sound bite.Dr. Lynn's Website: https://www.lynncohick.com/Dr. Lynn on Instagram: https://www.instagram.com/drlynncohick/Dr. Lynn's Leadership Community for Women: https://www.letherlead.com/Dr. Lynn's Podcast: https://www.letherlead.com/podcastDr. Lynn's Books: https://www.lynncohick.com/Resources to Read On This Perspective: https://tinyurl.com/2shrhu9k

Welcome back to Gnostic Insights and to the Gnostic Reformation on Substack. Last week was part one of my interview with Bishop Nathan Wilson of the Gnostic Union, and he explained to us a bit about who the Gnostic Union is and what they believe in. At the beginning of that episode, I read from the Gnostic Union website their history and mission statement. And my brother Billy called me up and said, “Oh, but there’s a point of their theology that’s all wrong. I know they’re ecumenical and all, but we mustn’t fall into the error of wrong teaching.” And, you know, I totally agree with that concept, not teaching anything that is incorrect or that doesn’t make sense, according to the Gnosticism that I share with you here. And it created a very large discussion between my brother and me. And I don’t even have enough time in this short introduction to go into the point that Bill brought up out of their statement of beliefs. So we’ll wait and we’ll do that when these interviews are all over and that way we can go into depth and give the topic the attention it deserves. You see, the Gnosticism that I share with you here mostly comes from the Tripartite Tractate of the Nag Hammadi. And the Tripartite Tractate is a very unusual book. It is not a book of mythology. It is not a book of ancient myths concerning angels and demigods and great battles in heaven and so forth. It’s not that kind of book. We think of it as physics. It’s literally a book that describes the cosmology and the cosmogony, that is, how consciousness came to be transmitted from the base state of consciousness that we call the Father or the Source, and all the way downstream into, ultimately, us. We’re sitting here talking and thinking about it. This is pure consciousness we’re talking about. It’s not particularities. You understand? Gnosis itself we think of as that river of consciousness. That’s what gnosis is. So, I often say, if my dog can’t understand the gnosis, it’s not really gnosis—it's a knowledge claim. If a blade of grass or a tree in the forest can’t bask in the gnosis, then it’s not really gnosis. It’s a human knowledge claim. This is the reason why here at Gnostic Insights and on the Gnostic Reformation, we do not dwell in the history of things. We dwell in the understanding or the gnosis itself. The cosmogony and cosmology of Gnosticism that I share with you here is a logical step-by-step rollout of the consciousness of the Father or the Source. It doesn’t really matter what you call it. It’s the base state. It’s the matrix of consciousness itself and how it flows down to us. There are necessary steps described in the Tripartite Tractate for how that consciousness is differentiated and particularized and then rolled down. And how it is that we material beings are different than the ethereal beings. How could that have possibly happened? It’s like that. It’s a logical progression that necessarily comes out of an a priori statement of consciousness as the ground state. That’s quite a bit different than mythologies of how these angels fit in with these gods and goddesses down here on earth and so forth. Because those particularities definitely come out of the mind of humans. They can be inspired. Okay, I’ll give you that. But they are knowledge claims. They’re not necessarily gnosis and because of that they can go wrong. They can be wrong. Whereas starting with this a priori notion of consciousness ending up in us and how does that occur? By what means does that possibly happen? And how is it that we earthlings plug into that illimitable consciousness? That’s a different thing. That’s a description of process. That’s an understanding or a gnosis of what it is that we are part of. 15 steps in Gnostic Cosmology So I’m not knocking the history or the particularities that Bishop Wilson shares with us. But the gnosis that leads you to enlightenment is simply this: We come from the Father [El Elyon] or from the Source or from the Mother-Father or from the Great Mother—whatever you want to call it. We come from that Source, that unlimited well of consciousness and life and power and might and love. And then we will return to that. That’s all you have to know. We come from Above and we return to Above. And with that knowledge, that’s your base state. That’s what the blades of grass and the dogs and the trees all understand. All the rest of the particularities of who and why and how, those are just details being filled in. Some of them out of gnosis, but most of them out of tradition or history. So we’ll be proceeding now into part two of my interview with Bishop Nathan Wilson of the Gnostic Union. And later on, we’re going to talk some more about the difference between mythology and the process of gnosis. That is what this podcast specializes in. That’s what my brother Bill and I have parsed out and discovered out of direct mining of the Tripartite Tractate. Our gnosis comes from that and it proceeds in an orderly fashion that doesn’t require any extra research. It’s all about gnosis and what must be. But here, let’s go back to this interview with Brother Wilson. **************************************************************** Cyd: Well, tell me more about your Bible that you wrote. What do you call it? You call it… Bishop Nathan Wilson: I call it The Gnostic Christian Truth Bible. I actually asked one of the older bishops that trained me, Bishop Jason, and he started that. So, I like the name. So, I thought, okay, I want to put Gnostic Christian in there. So, I was going to call it first the Truth Bible. He requested that, but I thought, well, Gnostic Christian makes it less likely for the Catholics to come after me as well, and the Protestants. Many do not like my translations. They are quite upset that I’ve done this, but they don’t put too much light on me. So, it’s best not to give me too much attention, basically. So, the less attention I have, the less people know about this, but which is something unique about mine. I don’t just offer my translations. I offer the original Koine Greek with it, so they can look at the actual text. So, even if my translation, say, could be wrong, they could look straight at that text and go argue with the text that they see, which I also wanted to include for their own reason, and when I included the alternative English, it’s so I might read it one way, but someone else is going to read it another way, and that can teach me something new. I feel, oh, I didn’t understand it like that. So, that’s why I wanted to keep that in there too, and a couple of words I kept in there were Greek. So, I kept Logos. I kept Kosmos, Zoe, Sophia, Archon. Magus. I kept all these words. So, very, very Gnostic, and you won’t find these in the English translations. They have gone out of their ways to censor them. I also kept the word daemon or daimon, daemon, so I did not put that down as demon because that’s not what it means. So, I kept the original Greek context of use, and I also add a Greek, Koine Greek, index in my translation so people can actually look at little snippets of what these words mean. So, I have some things in here. So, this is just on one page on basically all Greek with English meaning. So, there’s Logos, which I explained means God’s word, God’s authority, God’s reasoning, song, and speech, and utterance. So, when you see Christians speak that Jesus is speaking the Word, or in the beginning there was Word, they are doing a disservice to what’s being implied. This is the word of God. Very different, and even the word God we use is very English. I did keep up, but for the English sake of things. So, English people wouldn’t freak out too much on me, and another thing is also a safer mouthful, because this Word means supreme deity, deity of deities, which is very interesting. Otherwise, we would go into a god, which is lesser gods as well. So, we have a pantheon. So, it was very different, like even monotheism would evolve into what we think it is today, but in the ancient past with ancient Jewish people, they did believe in other gods, it’s just they chose to worship one god. So, this would be not the same as monotheism now, where you completely reject them as non-existent. This wasn’t that case. So, they had a very different mind. So I kept Sophia being wisdom. I mentioned this is how this is feminine wisdom, God’s feminine wisdom, coming from the Hebrew word Chokmah. Sometimes those are called Chokmah. So, I kept that in there as Sophia. Zoe, I kept too, meaning basically when you see eternal Zoe, that’s eternal life. So, that’s implying the feminine wisdom again, but also the spiritual benefits one receives with a spiritual relationship with God, or what’s with mine. So, I kept that in there. So, it’s very feminine, and that’s being removed. They would not want you to know that life is Zoe, and there’s other words they could have used for life or soul, but they chose to use the word Zoe, and that’s important. So, I kept that in there. And I’ve also got Megas. I’ve already mentioned that, but Magus comes from—here’s two words that are entwined, but the thing was the church has used a later translation, which would be terrible, but that’s kind of wrong, and this is because the language would evolve over time. It came to words Megus and Magos, which basically would be Magi, and then great and powerful, larger than life. So, Jesus was also called Iesous Magos. So, Jesus the Great, Jesus the Wise, has been censored because of Magus, and they don’t want you to know about Simon Magus. They don’t want you to know anything about Gnosticism. So, this has been censored, and I’ve also put some passages where find this. I kept Daemon in here, or Diamon. Gehenna, I also translated in here. I kept Gehenna. I did not use hell because hell is German. It’s realm of light in German, so it’s a Germanic word. So, I kept the word Gehenna, which is ultimately what we would kind of call hell, but it’s not what people think it is. That’s an evolved tradition. So, Gehenna or even Abaddon, these are two different words, but the same thing. Gehenna was the place where the soul was destroyed or purified. So, the text can translate to eternal punishment, but that’s not strictly bound to it. That’s more would be a later theology bound to that translation where it means period of time. So, it doesn’t necessarily mean all these different things. It’s like the word soma where it’s all about Jesus’ body. It can be living body, dead body, or a carcass, or even the living body of the church, which is more symbolic, but fascinating. I also kept in here a couple words, such as I explained Hades, which is mentioned with Sheol and how that’s separate from Gehenna. I’ve kept Helios, Selene, Astron, or Asterios, as well as Aletheia. These words are very interesting because they are all gods. They’re all Greco-Roman gods. So, the scholars or, I really should say, a Christian apologist, that state there’s no pagan gods in the New Testament—they are entirely wrong. It’s just that they have looked at it in a modern Greek eye instead of looking at an ancient past—they would have seen the gods being mentioned. So that’s very interesting. So when Jesus says that the stars and the sun is falling, he’s not speaking about the sun and stars. He’s speaking about the Helios, the Roman sun god is falling, and the stars and goddesses falling, as well as Selene, the moon, so the moon goddess. That’s the falling of the pagan Roman gods that was subjecting the Jewish people. So very different theology. So theology matters. So we have to look at how people believed back these times. [Jesus speaks of the stars, moon, and sun in Matthew 24:29, Mark 13:25, Luke 21:25. Assigning them as gods and goddesses is Bishop Wilson's interpretation.] The Jewish people did not like the Romans. Not saying that all of them did not. We had some that were pro-Roman. One of the Romans that was involved in the Jewish revolt, fighting against the Jewish people, was Jewish, which is cool. And he was related to Philo of Alexandria. So very interesting. I think he might be his grandson. Cyd: Let me jump in for a second as we’re speaking about gods and the God Above All Gods versus lesser gods. Is it your thought that the God of the Jews of the Old Testament, Jehovah, is a lesser god as opposed to the God Above All Gods? Bishop Nathan Wilson: Yes. Cyd: Okay, so Jehovah is the tribal god of the Old Testament? Bishop Nathan Wilson: Yes, a bit of a mix. So there’s two gods. Well, there’s a couple, if you’ve got to go every single god being mentioned. But what they’re describing is, say, Deuteronomy 32:8, you have El Elyon dividing up the nations according to the Elohim being children of El, and Yahweh received his inheritance from the most high God. So Yahweh was more like a guardian deity, basically. He was a brother of Baal. But some Canaanites believed that Yahweh was Baal. So Yahweh kind of came later after Baal. But the first to worship Yahweh were the Sashu of Yahweh. So they were Canaanite raiders. Hebrew was also a Canaanite language.  [The earliest trace of Yahweh isn't Israelite—it's desert-born. Egyptian inscriptions speak of the “Shasu of YHW,” nomadic peoples on the edges of Canaan, sometimes regarded as raiders. It suggests the name of Yahweh may have emerged out of the wilderness before it was ever claimed by Israel. Even Hebrew itself comes out of the same Canaanite linguistic world.] So I see the views—the ones that were worshipping El would be the ones that would become the Essenes or Jewish mystics. So the Essenes worshipped El. They didn’t worship Yahweh. They viewed Yahweh as a lesser god, which is one reason they challenged the temple, because they viewed, you guys aren’t worshipping God, you’re worshipping the lesser deity, you’re worshipping an angel. And so they rejected the temple. And the priesthood was corrupt. So then you also had the Magharians or Magarites. They were first century BC era Jews. They were proto-Gnostic, so that’s a scholar term. So they were Jewish mystics. They believed that Yahweh was a demiurge and that he was a lieutenant. So not an evil demiurge, but he was ignorant of the most high Father El Elyon, but that’s not a name to them. That was just a title meaning most high God. So they didn’t believe in God with a name, the unknowable Father, they believed was beyond sex as well. So Mother-Father, basically. So beyond all things. Too perfect to interfere with matter. And they believed that the Torah had been corrupted. So that’s fascinating. So that’s a group that we want to talk about. So we had about 25 different versions of Judaism during that time with all different beliefs. So what type of Jew was Jesus? This makes a big, big difference. So not all Jews worshipped Yahweh. Some viewed him as a lesser God and some viewed him as the devil, which is whack. So the only Gnostics or proto-Gnostics would use that word devil at that time. So we have the wisdom of Solomon, which is the first text adored by Christians that they would say, look, this is our Messiah mentioning he’s a dying and rising Messiah calling himself the Son of God and he’s been crucified. So this means that just like our text, he would die a shameful death. But this text mentions that through death, the devil enters the world. So the Pharisees didn’t believe in the devil. The Sadducees didn’t either. But what’s interesting about the Pharisees and Sadducees and the Herodians, which kind of made up both these groups, they were a part of both, just the Herodians mostly supported King Herod. They believed that either King Herod was the Messiah or his family would be, or they belonged to the Sadducees and didn’t believe in a Messiah. So the Sadducees didn’t believe in angels. They didn’t believe in an afterlife. They believed once you were dead, the soul turned to dust. God was too perfect to interfere with humans. So that’s an interesting belief. But we had different subsects of Sadducees that had a different opinion to that. They believed that God did interfere with humans, but we had total free will. So they could interfere with some things, but there was no Messiah. There was no angels. So they believed that a human could be a messenger of God. That was about it. So like Moses. Then you had the Pharisees. They believed that Satan served Yahweh. His job was to test humanity or seduce humanity away from God. So that way mankind had free will. But some Pharisees didn’t believe that. They believed that Satan, Hasatan, was just symbolic for mankind’s inclination towards evil. So they didn’t believe in an evil being. So their belief was that God ordained good and evil, basically, would use evil for his own will. So that’s trippy, very trippy. So the Pharisees had a very different belief. They didn’t believe in the adversary against God. They didn’t believe in fallen angels. Later on, they would take on this belief, borrowing it from mystics and zealots. So funny enough, they would be influenced by Jesus’ teachings, such as saving a life on the Sabbath. The Pharisees would not do that. But to be fair, some Essenes wouldn’t do that either. Some Essenes were very warlike, wanting to join God’s angelic army fighting at the Armageddon of the last days of the world. But these mystics, they are the only groups that believed in fallen angels and believed in a place of punishment. The only groups. And that’s fascinating. So they believed in a physical adversary against God. And these beliefs are carried on in the Christianity with the Armageddon day, or even the belief that God basically allows Satan to do what he wants, but he’s going to conquer over him. That was an Essene belief. They believed that Belial was the adversary against God, a fallen angel, leader of the fallen angels, and God would allow him the sin because he would destroy him in the end. So that was an Essene belief, but not all that belief. Some believed that basically fallen angels chose to rebel against God, so they had free will and that God would overcome them in the end. So that’s different. So we have to look at those beliefs because that makes a big difference in theology as well. And one reason I chose to keep daemon or daimon in the text is because this doesn’t mean Jesus is casting out evil demons, but rather, well, the ghost of the mystic belief of pagan gods were fallen angels. So he’s casting out pagan gods, or he’s just casting out unclean spirits, depending on what the definition of word is, because that daimon or unclean spirit, for instance, isn’t always referenced to a pagan god. It’s just someone who’s died vengeful or angry at God, and is now just a ghost causing haunting. So it depends on how it’s being used. So I kept those words in there. So if the word said unclean spirit, I kept that as unclean spirit. But if it was going into a daimon for a pagan god, basically I’ll keep it as that daimon, so they could choose how they’re going to read it. Because sometimes you’re dealing with two things at once. Sometimes you’re dealing with an unclean spirit, then a pagan god’s being mentioned too. So this archon ruler’s having little other minions subject under him. So we even have an archon ruler being mentioned. So an archon of the daemons, ruler of pagan gods. So other gods had dominions, basically. So they viewed these other gods having their own realms of power, which we also see in the Gnostic text. So I kept all that. I also kept the archon of the synagogue, which is a ruler of the synagogue. So it’s not always a bad thing. Sometimes it’s just political rulers that are mentioned. So an archon of the Gentiles, for instance, is just a ruler of Gentiles, just a politician. I have kept archons in the sense of Yahweh somewhat, I believe, as being the devil. Because in John 8:44, we have Jesus going up to the Pharisees and Sadducees and Herodians who made up the high priesthood. He says, You are of your father, the devil. But if only these Gnostic Jews believed in the devil and their God is Yahweh, who’s he calling devil? And then when the daemons are calling him Son of the most high God, they’re calling him huios, which means son. Huios tou theou tou hypsistou, which is Greek for Son of the most high God. But if you put this in the Hebrew, it’s Son of El Elyon. So this is what the pagan gods are calling him. So the lesser gods. And then he’s also saying that we’re all the children of El Elyon, which is also fascinating. And also the word for son they’re using just means child. It can be male or female. But again, they’re wanting a male audience. So they restricted it, which is a shame. Cyd: How about the word aeon? A E O N. What do you do with that word? You know, in my work with the Tripartite Tractate, it seems to me that most references of aeon in the New Testament translate it as time, a period of time, or the end of the ages, the ages. Whereas I tend to see it always as eternal beings from the ethereal plane. What do you think about that? Bishop Nathan Wilson: I love that. I think that too. I think it’s a mixture of all these things, which is also, I keep, it depends on the context of use. But a lot of times you do see the text that is referring to a higher being, which is beautiful to mention, especially when you’re looking at Gnostic works. But you do see this in the New Testament as well. So you see one text mentioning, for instance, who is this Sophia and this higher power? And that’s how the text can translate too, which is fascinating. So that means who’s this unknown higher power. And then it mentions about the Aeon. And so you see all this sort of stuff being mentioned. Yes, it means an eternal being or an angelic being, but it can also mean eternity or a period of time. So depending on the context of use. So words have power as well. So that’s interesting. So again, how it’s used can make a world of a difference. And it’s interesting when they’re using certain words because there are some times that they could have chosen to use a different word. So when they’ve used a certain word like that, that can change the entire context of meaning. Cyd: Right. Like saying there’s some reference to judgment at the end of the age. And I’m always thinking that it’s judgment from the Aeons when I see that. But I’m not translating from scratch, I’m taking biblical translation, so what do I know? Bishop Nathan Wilson: You’re spot on though. So you’re correct. So it can translate that as well. And we have to realize that we have different versions of Christianity. So that’s certainly appropriate for a first century understanding. Most people are looking at from fourth century. So you’re looking at it from a first century point of view. And so you’re ahead of others in that sort of case, which is beautiful to see. So that’s rare. And I chose to keep that for that reason. So people can have their own conclusions, not having it forced onto them. Cyd: You are very much into the history of things. You’re an historian. I am not at all interested in history per se. I’m always talking about what other people believed in other times. That is not pertinent to our gnosis here and now. So what do you view the purpose of this deep historical knowledge that you have concerning the Jews and the Essenes and whatnot? And is it necessary to go into all of that? Bishop Nathan Wilson: If you want to, I guess, teach from a historical perspective as well as a spiritual one, then yes. But if you want to go for spiritual, you can just go by the heart. There were plenty of spiritual teachers that were illiterate, that could not read, that could not write, and they had a beautiful message. So there’s something more powerful that we can receive within that you won’t obtain from books. But ultimately, you can also have wisdom gained from books. It can be a form of worship or a form of connecting with the divine as well. We have many forms of worship or many forms of experience what’s divine or having that intimate moment with what’s divine to reflect and to deepen our purpose. I wanted to know the historical man we call Jesus and ultimately put into practice what he put into practice. So I wanted to look at the history side of things and especially also, what’s another word I would like to use, decondition myself, decondition past beliefs that were harmful, that did not serve me and ultimately not serving others, and also find out that I was wrong about many things, which I wanted to know as well. So what brought me to this was to know the man we call Jesus, Yeshua, or Yehoshua, whichever term you like, whichever name you want to use. So I want to know not just that, but I want to know his practices, what he did with his life, how his first followers lived, how the first Christians lived, and what I could use for my own spiritual path and how I could put that into practice. So that’s why I want to look at the history side of things. I think if you want to put into practice the different techniques of all the many different Gnostics, then you’re going to have to look at some of the history side of things to find those practices. That doesn’t mean that every single practice is necessary for you. So what works for me might not work for others. What works for others might not work for me. So double-edged sword. Cyd: What sort of practices are you referring to? Are these rituals? What’s the practices? Bishop Nathan Wilson: I go into some of the ancient rituals as well. Some of them I might look at the prayers that they would use, the diet they would take, or means of worship. So how they would go about their forms of private practice. So that sort of stuff. And then I might apply it into my own life and see how I can go. There’s still more I’d like to go and check out more. So I’m still studying a couple of some of the ancient practices as well. So from different or religious perspectives as well. And then I can see how I can put it to my own form of use. So I looked at a lot of Jewish Christians, they would do the shema for instance, before their meditations. And I’ll do that as well. [“Hear, O Israel: the Lord our God, the Lord is one… You shall love the Lord your God with all your heart, with all your soul, and with all your strength…”] They also did breath works back then, which would also induce a sense of intoxication if you want to use, or light headness. And in turn that can also open a new state of reality. So entering the spiritual realm can be a vehicle, if you will, to get there. So to open the mind. And that’s also a practice that’s been used in ancient past. And we can certainly use that today. We have modern practices, say like Wim Hof, that teach breath work in meditation. That’s also useful. So sometimes looking at the past, we do see stuff in today’s world that’s not really new. It’s just being basically reentering this world again, from past knowledge gained of old. And I find that in a lot of Gnostic stuff. When you look at history, you kind of see that Gnostics kind of did a lot of things first, that what we’re doing now that we think is modern, but it’s not. It’s ancient. Cyd: That’s why conventional Christians who read my books, they say, oh, you’re just all new age. And I’m like, no, it’s not new age at all. It’s ancient. Bishop Nathan Wilson: Which is a shame that Christians have been shut off into their own world, which is kind of funny. I actually tell most Christians that they are, in fact, new age, because these beliefs are ancient. And what they are going by is, depending on what version of Christianity, if you’re Protestant, that’s 16th century, I believe. Non-denominal, 18th century. Protestant, 16th century. Catholicism, late second century. Orthodoxy, as we know it now, would be about 14th century. But older Orthodoxy, which would be the split from the Catholic church, is fourth century. So it’s when you go to Gnostic Christians, first century, and we’re really the only groups that are surviving, the Jewish Christians got killed. They ultimately were wiped out or would convert to mainstream Judaism or would become Christian or Islam, they would follow as well. So some would be converted to Muslims, which is also interesting as well. We as Gnostics were also harmed by these other groups, by Catholics, Protestants, Muslims as well. At one point Zoroastrians, but that was only one particular era. And we’ve basically arisen from all that, from that underground, and we’ve still survived, which is fascinating. It’s beautiful that we have. And also the texts that have been rediscovered, this is not accidental. This is all happening for a reason. What’s divine is experiencing itself where it can experience itself and express itself again safely in today’s world. In ancient past, it was dangerous to have diversion after the fourth century, which is a shame because the Catholics would kill those who came before them. They didn’t like that. And they even knew that some of the Gnostics, they had older writings, but they still denied them, which is funny. So it’s why such the hate, which is such a shame. So it goes back to that control of power, my way or the highway, basically. And it was never meant to be like that. It was meant to be very universal. It was meant to be very diverse. The first Christians were Gnostics and Jewish Christians, a mixture between strict law observing Jews and a mixture of Gentiles. And then you had the Jewish mystics that became the Christian mystics, which is fascinating. That was the original groups. And the original groups would argue amongst each other. The strict law observing Jews wanted circumcision, where the mystics said, no, no circumcision of the hearts, let the Gentiles come. That’s fine. So even when we look at the word, say, ethnos, for instance, in the Gospels, when you see kingdom against kingdom, nation against nation, these are the same things. So what they’re actually talking about is Gentile against Gentile and kingdom against kingdom. So the Jewish people didn’t have a kingdom at this stage. It was a mixture of Judea, Galilee and Samaria. So we’re the Samaritans. So that’s also something to take into account, too. So they didn’t like that. They were looking for a messiah to reunify the Jewish people, restore the Jewish faith and make Israel a kingdom again. And so some of them didn’t like the fact that Jesus wasn’t after this, for instance. So they didn’t like some of these teachings. It was a bit different. But if you look at the mystics, they had a very different interpretations. They did believe in a renewal of the Jewish faith, but a renewal back to El Elyon and a rejection of Yahweh. So that’s very different. So when you look at repentance, for Israel to repent, meaning for all of Israel to return back to El Elyon. And if you look at for the Gentiles conversion, that would be referring to not converting to any religion, but converting to God. So God outside religion. So fascinating. So you see all this in the original text. Cyd: And why do you suppose, this might be an unanswerable question, but why do you suppose conventional modern Christians are so, you know, extremely antagonistic towards Gnostic Christians? Is it fear or what? Bishop Nathan Wilson: Well, they’ve been told you're the enemy, basically. And yes, some of it is fear. Fear as well of the unknown. And also because of the need of an opponent. So they believe that they are doing a good thing. And if they don’t do this, they can be punished. So it’s the case of where a victim becomes an abuser. So most Christians have never even heard about Gnostics. It’s only the real ones who are into spiritual warfare, basically, and really full on extremist dogmatic ones that are familiar with, and apologetics. But they are now feeling like they’re losing the battle because more people were interested in Gnosticism and especially interested in other Jewish groups and the Dead Sea Scrolls, as well as the Nag Hammadi. So they’re realizing their other texts and there’s other options now. And that’s great. And regarding even my translations, one reason I chose to do it that I did, I found out that no modern English Bible translates from one source material. They’re all a mixture of different sources. So we have the Codex Sinaiticus mixed with the Latin Vulgate, mixing with Germanic copies, and then mixing ancient Koine Greek into modern Hebrew, putting it back into Greek. And that’s not good at all. So we’re just changing—we’re swapping chapters because we feel uncomfortable with them. So I was mortified when I was looking at that. And so I realized I couldn’t trust basically my Bible anymore. So I thought, well, I’m making this myself. And then I thought, well, I’m going to release it. Let’s go and share it too and do what they will with it. And it opened a lot of doorways to me, actually. So that’s one reason I wanted to give that out so people can have their own faith in their own interpretation and also believe in the message of Yeshua, bringing people back to the Most High God, to the Unknowable God, the Living Father, the Mother-Father. And we also see the Mother being mentioned in other texts too. It’s just mostly blocked out by mainstream Christianity, which is unfair, unfair to women and unfair to humanity with their approaches. It’s been very violent. So we need to remove that violence because that’s nothing to do with Yeshua’s teachings. He didn’t teach us to go around fighting each other. He said, Those who are for me are with me. They don’t understand his message. They very much follow the Catholic teachings of Paul that they’ve been given. And so they can look at the Gnostic teachings of Paul as well, which are also in there. Paul’s letters, we now know they’re mostly all forgeries. We don’t have any original copies either. They’re all later fourth century and we have some second century fragments. But the oldest reference to Paul is from the Ten Letters of Marcion. And he’s the man who compiled the first Christian Bible. And some people can argue, some people don’t believe he was a Gnostic. Others think he was a Gnostic. I think he was a type of Gnostic because he believed in a demiurge. So he believed that the God of the Jews was Yahweh and not the Supreme God of Jesus. That is a very Gnostic belief. But the thing is, the word Gnostic was given to us by the Catholic church, was a way of separating us and identifying us. But we wear it as a badge of honor because we understand they’re just calling us knowledgeable Christians, which is kind of funny. So language is powerful and the Catholic church certainly forgot it. So because of them, we now use daimon as demon. So they’ve basically demonized Jesus. They’ve demonized the Holy Spirit, which is their greatest sin. And they’ve demonized God and every other God. So they don’t know what damage they’ve done. And that’s not good. So I wanted to reverse that damage and bring people back to what I believe is the message of Yeshua, of Jesus, and to have their own spiritual relationship with God, an individual relationship, which is something that I want to see more of. That’s a very beautiful thing. You can’t define that intimate experience without living it. Cyd: Right, right. Well, that's all we have time for in this episode. We'll pick it up again next week for part three of my interview with Bishop Nathan Wilson of The Gnostic Union Church.  I like the way he talks, huh? Until next week, onward and upward and God bless us all.

I disappeared for a few months, went a bit underground, and even partially relocated my life to Greece so I could be a little closer to the gods I keep talking about. Now I'm ready to return with something simple, specific, and surprisingly alive: a new astrology podcast series on the planets, approached as characters of the psyche rather than abstract symbols on a page.If the houses are the places where the saga of a life unfolds, the planets are the ones living it. I've been thinking of them less like an internal family system and more like an internal solar system, each planet representing a different part of the self with its own aims, needs, and ways of moving. We'll take an imaginal voyage through the horoscope, stopping at one planet or luminary at a time, experimenting with what it feels like to become the Moon with its craters and shadow, the Sun with its heat and power, and Mercury with its fast, message-carrying urgency.Myth will be one of our main guides. Because the planets share names with Greco-Roman figures, their stories give us a rich way to watch archetypes behave: who allies with whom, what gets opposed, and how a planet's gifts can become traps when they run the inner world unchecked. The order of the series follows the Sun's movement through the zodiac, exploring the ruler of the sign we're in, beginning next week with the Moon as ruler of Cancer, then the Sun for Leo, then Mercury, Venus, Mars, Jupiter, and Saturn, plus a bonus planet and a special guest.As usual, I'll be joined by guests to explore each planetary archetype. We start with my dear friend, colleague, and mentor Melanie Reinhart for the lunar conversation. If you'd like to go deeper, paid Patreon members can join a monthly reflective Zoom call to ask questions about personal placements and continue the threads we leave open. Subscribe, share the show with a friend, and leave a review so more listeners can find this mythic astrology journey.* My words here underwent a clean up from Buzzsprout's AI.Join the Newsletter!Podcast Musician: Marlia CoeurPlease consider becoming a Patron to support the show!Go to OnTheSoulsTerms.com for more.

The first book-length study on mythology reception in video games, Characters and Characterization in Mythological Video Games (Bloomsbury, 2026) examines how video games characterize mythological characters from the perspectives of classical reception and game studies. Characters are vital to most stories, and many video games. They allow us to enter the fiction of a game, and facilitate our embodiment in the game world. Over time, what are initially blank slates transform into fictional existents with well-developed personalities and goals. In this context, narratology uses the term 'characterization' to refer to how character traits are ascribed to the entities we call 'characters'. How does characterization operate in games? How do players impact this process? How is mythology transformed by video games? What can games 'do' that other media cannot? After establishing a theoretical framework, this book moves to six case studies that each analyze mythological characters in a particular game: Smite, Assassin's Creed Odyssey, Immortals Fenyx Rising, God of War, Theseus and Asgard's Wrath 2. The scope of these studies is diverse, incorporating examples from mainstream, indie and virtual reality gaming. While the book's main focus lies with Greco-Roman mythology, it also includes games with Norse and Egyptian settings, or with playable characters from a wide range of international mythological traditions. Through these case studies, Alexander Vandewalle leads his readers to an understanding of different modalities or 'languages' of mythology reception in games. He argues for a striking diversity in mythological games and their characters, and illuminates how the relationship between games and antiquity is fundamentally one of continuous dialogue and play. Rudolf Thomas Inderst (*1978) enjoys video games since 1985. He received a master's degree in political science, American cultural studies as well as contemporary and recent history from Ludwig-Maximilians-University, Munich and holds two PhDs in game studies (LMU & University of Passau). Currently, he's teaching as a professor for game design and game studies at the University of Applied Sciences Neu-Ulm, has submitted his third dissertation at the University of Vechta, holds the position as lead editor at the online journal TITEL kulturmagazin for the game section and is editor of the weekly game research newsletter Game Studies Watchlist. 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 first book-length study on mythology reception in video games, Characters and Characterization in Mythological Video Games (Bloomsbury, 2026) examines how video games characterize mythological characters from the perspectives of classical reception and game studies. Characters are vital to most stories, and many video games. They allow us to enter the fiction of a game, and facilitate our embodiment in the game world. Over time, what are initially blank slates transform into fictional existents with well-developed personalities and goals. In this context, narratology uses the term 'characterization' to refer to how character traits are ascribed to the entities we call 'characters'. How does characterization operate in games? How do players impact this process? How is mythology transformed by video games? What can games 'do' that other media cannot? After establishing a theoretical framework, this book moves to six case studies that each analyze mythological characters in a particular game: Smite, Assassin's Creed Odyssey, Immortals Fenyx Rising, God of War, Theseus and Asgard's Wrath 2. The scope of these studies is diverse, incorporating examples from mainstream, indie and virtual reality gaming. While the book's main focus lies with Greco-Roman mythology, it also includes games with Norse and Egyptian settings, or with playable characters from a wide range of international mythological traditions. Through these case studies, Alexander Vandewalle leads his readers to an understanding of different modalities or 'languages' of mythology reception in games. He argues for a striking diversity in mythological games and their characters, and illuminates how the relationship between games and antiquity is fundamentally one of continuous dialogue and play. Rudolf Thomas Inderst (*1978) enjoys video games since 1985. He received a master's degree in political science, American cultural studies as well as contemporary and recent history from Ludwig-Maximilians-University, Munich and holds two PhDs in game studies (LMU & University of Passau). Currently, he's teaching as a professor for game design and game studies at the University of Applied Sciences Neu-Ulm, has submitted his third dissertation at the University of Vechta, holds the position as lead editor at the online journal TITEL kulturmagazin for the game section and is editor of the weekly game research newsletter Game Studies Watchlist. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

The first book-length study on mythology reception in video games, Characters and Characterization in Mythological Video Games (Bloomsbury, 2026) examines how video games characterize mythological characters from the perspectives of classical reception and game studies. Characters are vital to most stories, and many video games. They allow us to enter the fiction of a game, and facilitate our embodiment in the game world. Over time, what are initially blank slates transform into fictional existents with well-developed personalities and goals. In this context, narratology uses the term 'characterization' to refer to how character traits are ascribed to the entities we call 'characters'. How does characterization operate in games? How do players impact this process? How is mythology transformed by video games? What can games 'do' that other media cannot? After establishing a theoretical framework, this book moves to six case studies that each analyze mythological characters in a particular game: Smite, Assassin's Creed Odyssey, Immortals Fenyx Rising, God of War, Theseus and Asgard's Wrath 2. The scope of these studies is diverse, incorporating examples from mainstream, indie and virtual reality gaming. While the book's main focus lies with Greco-Roman mythology, it also includes games with Norse and Egyptian settings, or with playable characters from a wide range of international mythological traditions. Through these case studies, Alexander Vandewalle leads his readers to an understanding of different modalities or 'languages' of mythology reception in games. He argues for a striking diversity in mythological games and their characters, and illuminates how the relationship between games and antiquity is fundamentally one of continuous dialogue and play. Rudolf Thomas Inderst (*1978) enjoys video games since 1985. He received a master's degree in political science, American cultural studies as well as contemporary and recent history from Ludwig-Maximilians-University, Munich and holds two PhDs in game studies (LMU & University of Passau). Currently, he's teaching as a professor for game design and game studies at the University of Applied Sciences Neu-Ulm, has submitted his third dissertation at the University of Vechta, holds the position as lead editor at the online journal TITEL kulturmagazin for the game section and is editor of the weekly game research newsletter Game Studies Watchlist. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

On today's episode, we discuss how Jesus' repeated foretelling of his own death and resurrection functioned not as vague “predictions,” but as deliberate prophetic signs meant to validate his divine messianic identity and call people to repentance before his return. Jim walks through three major scholarly approaches to the “historical Jesus” (form criticism, continuum approaches, and social‑memory/orality) and explains how each treats the Gospel traditions, especially the resurrection sayings. He argues that instead of filtering out large portions of the Gospels as unhistorical, Christians can fruitfully use all three methods together—treating the Synoptics as expressions of a shared “ambient” memory and John as preserving more individual, eyewitness‑style details. The conversation also explores criteria like multiple attestation, double dissimilarity, and the role of Jewish and Greco‑Roman context, showing how they support the claim that Jesus consciously tied his resurrection, future return, and eschatological judgment together. They close by stressing the value of good historical work for ordinary believers—using examples like Pilate's political situation—to deepen exegesis, and then land on a lighter note with the now‑traditional PJ's Coffee plug and an invitation for listeners to send in questions and topic requests. Don't miss it!

Episode: In this episode, Chris McKinny interviews Jason Borges about his latest book — Christian Life in the Greco-Roman City — a unique guide to the foreign sites, sounds, and structures that defined the Biblical World of the emerging early Church. Guest: Dr. Jason Borges (Ph.D. Durham University) is the Associate Director of the Asia Minor Research Centre in Antalya, Türkiye. He lived in Avanos, Cappadocia 2017–2021, but now lives in Antalya, Turkey and works at the Asia Minor Research Center, doing research and teaching on Christian History. He has published two books—Travel among Early Christians (Brill, 2025) and Christian Life in the Greco-Roman City (Baker, 2026). Give: Help support OnScript HERE. Thanks to all of you who have supported us!

Judd Burton Bio:I can remember when I was just a lad, somewhere around ten years old, being in love with new experiences and ideas. The springboard for my interests as they are today came in the form of one Dr. George Knight, professor of New Testament at Hardin-Simmons University, and an accomplished field archaeologist. It just so happened that his brother-in-law, Reverend Wayne Keller, was the pastor at my church. Our congregation had the great fortune of Dr. Knight's leadership in a number of seasonal bible studies throughout the year. To my great delight, he always added tales of his work on archaeological sites in the Near East. That's really all it took for me, because I drank it all in, and it became part of me. I have ever since been an explorer: a direct result of the marriage of faith in Jesus Christ and academic enthusiasm.I have a BA in History from Hardin-Simmons University. I also have an MA in anthropology from Texas Tech University. This year I completed my PhD in history at Texas Tech University, focusing my studies on Early Christianity and Greco-Roman religions. I also study topics such as the survival of mythology, sacred geography, folk religion, and contemporary alternative religious movements.I grew up in a small town called Merkel, Texas. I went to school there, learned from such wonderful teachers as Chuck Roach, Lisa Amerine, Alvin O'Dell, and Lisa Walker. Merkel also afforded me the opportunity to learn how to play the guitar, and yes, be in a rock band, Black Pearl. The little hamlet of Merkel was a wonderful place to grow up. The present population is about 2500. Merkel has an intersting history, full of cultural vibrance, and at one point in time, it even had a college. So if you ever get the chance, visit Merkel.In my years I've had some interesting adventures. While playing in the marching band at Cisco Junior College, I visited Hawaii. I've also done archaeology on both sides of the globe: Texas and Israel. To top it all off, I've also been to Jordan, Denmark, and Mexico, and hope to add Ireland, Greece, Egypt, Thailand, Australia, Belize, and Vietnam to that list soon.Dr. Burton's Link:https://www.burtonbeyond.net/about-me

Curtis Dozier's The White Pedestal: How White Nationalists Use Ancient Greece and Rome to Justify Hate (Yale University Press, 2026) explores how white nationalist thought leaders use ancient Greece and Rome to claim historical precedent for their violent and oppressive politics.It is difficult to ignore the resurgence of white nationalist movements in the United States, many of which employ symbols and slogans from Greco-Roman antiquity. A long-established neo-Nazi website incorporates an image of the Parthenon into its logo, and rioters wore Spartan helmets in the January 6, 2021, attack on the U.S. Capitol. These juxtapositions may appear incongruous to people who associate the ancient world with enlightened political ideals and sophisticated philosophical inquiry. But, as Dozier points out in this thought-provoking book, it's hard to imagine a historical period better suited to rhetorical use by white nationalists. Indeed, some of the most widely admired voices from ancient literature and philosophy endorsed ideas that modern white supremacists promote, and the social and political realities of the ancient world provide models for political systems that white supremacists would like to establish today. Part introduction to contemporary white nationalist thought, part exploration of ancient racism and xenophobia, and part intellectual history of the political entanglements of academic study of the past, this book reveals that contemporary white nationalist intellectuals know much more about history than many people assume—and they deploy this knowledge with disturbing success. Curtis Dozier is associate professor of Greek and Roman studies at Vassar College. He is the director of the internationally recognized website Pharos: Doing Justice to the Classics, which documents appropriations of Greco-Roman antiquity by hate groups. He lives in Poughkeepsie, NY. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. 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

Curtis Dozier's The White Pedestal: How White Nationalists Use Ancient Greece and Rome to Justify Hate (Yale University Press, 2026) explores how white nationalist thought leaders use ancient Greece and Rome to claim historical precedent for their violent and oppressive politics.It is difficult to ignore the resurgence of white nationalist movements in the United States, many of which employ symbols and slogans from Greco-Roman antiquity. A long-established neo-Nazi website incorporates an image of the Parthenon into its logo, and rioters wore Spartan helmets in the January 6, 2021, attack on the U.S. Capitol. These juxtapositions may appear incongruous to people who associate the ancient world with enlightened political ideals and sophisticated philosophical inquiry. But, as Dozier points out in this thought-provoking book, it's hard to imagine a historical period better suited to rhetorical use by white nationalists. Indeed, some of the most widely admired voices from ancient literature and philosophy endorsed ideas that modern white supremacists promote, and the social and political realities of the ancient world provide models for political systems that white supremacists would like to establish today. Part introduction to contemporary white nationalist thought, part exploration of ancient racism and xenophobia, and part intellectual history of the political entanglements of academic study of the past, this book reveals that contemporary white nationalist intellectuals know much more about history than many people assume—and they deploy this knowledge with disturbing success. Curtis Dozier is associate professor of Greek and Roman studies at Vassar College. He is the director of the internationally recognized website Pharos: Doing Justice to the Classics, which documents appropriations of Greco-Roman antiquity by hate groups. He lives in Poughkeepsie, NY. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Dr. Curtis Dozier, an associate professor of Classics at Vassar College, joins Lexie to discuss entering classics through Latin in public high school, founding Pharos: Doing Justice to the Classics to document how white nationalist and antisemitic movements use Greco-Roman antiquity to legitimize politics, his new book The White Pedestal, and how “historical accuracy” rhetoric often masks racism and misogyny. So tuck in your togas and hop aboard Trireme Transit for this week's exciting odyssey! Don't forget to follow us on Bluesky, Facebook & Instagram or visit our website www.theozymandiasproject.com! Originally recorded July 14, 2025. Learn more about Dr. Dozier: https://www.vassar.edu/faculty/cudozier Follow him on Bluesky: https://bsky.app/profile/curtisdozier.bsky.socialCheck out his publications on Academia: https://vassar.academia.edu/CurtisDozier Check out his latest book “The White Pedestal”: https://yalebooks.yale.edu/book/9780300272734/the-white-pedestal/Check out Pharos: https://pharos.vassarspaces.net/ Custom music by Brent Arehart of Arehart Sounds and edited by Dan Maday. Want a transcript of the episode? Email us at theozymandiasprojectpodcast@gmail.com and we can provide one. Hosted on Acast. See acast.com/privacy for more information.

What would you do if you were pressured to support a rebellion that you believed was misguided and doomed to failure? What if the safety of your family and business depended on your answer? In A Ram for Mars (NFB Publishing, 2026), Marcus and Miriam, recently freed slaves from Asia Minor, arrive in Israel buoyed by hopes of finding Marcus's long-lost mother and starting a new life together. They discover that the land is seething with social and political unrest, with anti-Roman parties in the ascendancy. ​Marcus, who grew up in a Roman colony and owes his present prosperity to a Roman master, finds these anti-Roman sentiments perplexing. His uncertainty increases when war breaks out and he's asked to ship supplies to the rebel army, including a newfound cousin who protects the northern front. As his entanglement with the rebellion deepens, Marcus is torn between loyalty to the world in which he was nurtured and the need to secure his family's safety. Then his adopted son runs off to join the rebels. What is he to do? Fans of Conn Iggulden, Ken Follett, and Robert Graves will be captivated by this richly detailed and compelling exploration of the Jewish revolt against Rome (66-73 AD/CE) through the lens of a pro-Roman Jew in the rural district of Galilee. More about A Ram for Mars, as well as the trilogy, “A Slave's Story,” can be found here. Christopher D. Stanley is a social and religious historian who writes about early Christianity and Judaism in the Greco-Roman world. He served for over twenty years as a professor at St. Bonaventure University in western New York, where he holds the title of Professor Emeritus. Dr. Stanley has written or edited ten books and dozens of professional articles on early Christian texts and history and presents papers at academic conferences around the world. The “A Slave's Story” trilogy, which grew out of his historical research on first-century Asia Minor, is his first foray into fiction. He continues to write for the academic world as well, including a recently finished book on sickness and healing in the Greco-Roman world that explores some of the history behind this trilogy, Paul and Asklepios: The Greco-Roman Quest for Healing and the Apostolic Mission (T&T Clark, 2023). 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

What did Paul actually teach about slavery — and does it speak to modern controversies? In this episode of Theologically Driven, host Phil Cecil continues his conversation with Dr. Meyer about Paul's view of slavery in the Greco-Roman world. They examine key passages in Ephesians, Colossians, 1 Timothy, Titus, and 1 Corinthians 7 to understand what Paul commanded of both slaves and masters, whether Paul ever encouraged slaves to seek freedom, and why the gospel — not social reform — was always his primary concern. The episode also addresses how Paul's principles undermine ancient slavery from within, why modern chattel slavery and sex trafficking stand directly condemned by his teaching, and what Chrysostom's reflection from AD 400 reveals about the eternal perspective Paul wanted believers to carry into every circumstance.

On this Flash Freedomain Livestream on 2 June 2026, philosopher Stefan Molyneux reveals the truth about Henry Nowak's stabbing death, where police bought a racism claim, treated the white victim as the threat, and delayed help while the attacker's family hid the weapon in a two-tier system. He links this to how Western reason, property rights, and child protection grew from Greco-Roman and Christian roots, then shows why rape, theft, and murder cannot be universalized under his Universally Preferable Behavior rules.GET FREEDOMAIN MERCH! https://shop.freedomain.com/SUBSCRIBE TO ME ON X! https://x.com/StefanMolyneuxFollow me on Youtube! https://www.youtube.com/@freedomain1GET MY NEW BOOK 'PEACEFUL PARENTING', THE INTERACTIVE PEACEFUL PARENTING AI, AND THE FULL AUDIOBOOK!https://peacefulparenting.com/Join the PREMIUM philosophy community on the web for free!Subscribers get 12 HOURS on the "Truth About the French Revolution," multiple interactive multi-lingual philosophy AIs trained on thousands of hours of my material - as well as AIs for Real-Time Relationships, Bitcoin, Peaceful Parenting, and Call-In Shows!You also receive private livestreams, HUNDREDS of exclusive premium shows, early release podcasts, the 22 Part History of Philosophers series and much more!See you soon!https://freedomain.locals.com/support/promo/UPB2025

This week, Pastor Sam Gibson continued our FREED series with a sermon on rejection—opening by admitting he couldn't promise freedom from it. Rejection is inevitable. The real question is whether it will deform you or transform you. Pastor Sam unpacked the snare of recognition as rejection's dangerous shadow side, walked through the Greco-Roman context of adoption in Romans 8, and landed on this: in Christ, we are not rescued strays but chosen heirs—named, inheritance transferred, legally irrevocable. That is the spirit of adoption available to us, and it is what sets us free.

In this profound exploration of Matthew 25:1-13, Tony Arsenal and Jesse Schwamb unpack the parable of the ten virgins, revealing it as far more than a simple warning about preparedness. Moving beyond dispensational "rapture ready" interpretations, they demonstrate how this parable addresses the spiritual condition required for entrance into God's consummated kingdom. The discussion centers on the critical distinction between outward religious profession and genuine possession of the Holy Spirit's grace. With pastoral sensitivity and theological depth, the hosts examine the meaning of the oil, the significance of the midnight cry, and the urgency of both evangelism and personal examination. This episode challenges listeners to consider whether they possess not just the lamp of profession, but the oil of saving grace that alone sustains faith through the waiting period before Christ's return. Key Takeaways The oil represents saving grace, not perfect obedience - The critical distinction in the parable is not between those who stayed awake versus those who slept (all ten virgins fell asleep), but between those who possessed oil and those who didn't. The oil symbolizes the indwelling, regenerating, sanctifying presence of the Holy Spirit—the grace that comes through effectual calling and genuine conversion. This parable warns against mere outward profession - All ten virgins carried lamps and waited for the bridegroom, representing outward religious activity and profession. The difference lay in the interior spiritual reality—whether that profession was accompanied by the transforming grace of the Holy Spirit or remained empty formalism. The "midnight cry" represents both personal death and Christ's return - Historically, Reformed expositors understood the midnight cry as either the actual cry of Christ's angels at His return or the voice of God in individual death. Each person's death functions as their personal midnight that irrevocably fixes their eternal state. Readiness is not about sinless perfection but possession of grace - The parable is not teaching a fearful "rapture ready" theology where Christians must be perfectly sinless when Christ returns. Rather, it teaches that readiness consists in possessing saving grace through faith in Christ, which sustains believers even when they "sleep" (fall into sin or spiritual drowsiness). There is urgency in the gospel call - The parable emphasizes that the opportunity for salvation has a deadline—"you know neither the day nor the hour." This creates urgency both for unbelievers to trust Christ and for believers to share the gospel, since no one knows when their personal "midnight" will arrive. Calvin's insight: you "buy" oil by receiving it freely through faith - Though the parable speaks of "buying" oil, Calvin notes this doesn't imply paying a price. Just as Isaiah invites people to buy wine and milk without money, we obtain the oil of grace not through merit or payment, but by receiving through faith what Christ freely offers. Key Concepts The Oil as Symbol of the Holy Spirit's Grace The oil in this parable has been consistently interpreted throughout church history as representing the grace of the Holy Spirit—specifically the indwelling, regenerating, and sanctifying presence that comes through genuine conversion. This interpretation aligns with Old Testament symbolism where anointing oil signified the Spirit's presence (as in "not by might, nor by power, but by my Spirit"). The crucial distinction Jesus makes is not about external religious activity (both groups had lamps and waited), but about internal spiritual reality. Just as a lamp cannot burn without oil, religious profession without the Spirit's grace has no sustaining power. This oil cannot be shared or borrowed; it must be personally possessed. The parable thus exposes the deadly danger of assuming that outward Christian activities—church attendance, biblical knowledge, moral behavior—constitute genuine Christianity when the transforming work of the Spirit is absent. All the Virgins Slept: Grace Overcomes Human Weakness One of the most important details often overlooked is that both the wise and foolish virgins fell asleep while waiting for the bridegroom. This demolishes any interpretation suggesting the parable is about maintaining perfect spiritual vigilance or sinless living. The wise virgins' readiness was not based on their superior wakefulness or moral stamina—they fell asleep just like the foolish ones. Their preparedness came from having secured the oil beforehand. This has profound theological implications: our salvation and readiness for Christ's return does not depend on our ability to maintain perfect spiritual alertness or sinless perfection. Even when believers "sleep"—when they fall into sin, experience spiritual dullness, or fail in vigilance—they remain prepared because they possess the oil of the Spirit's grace. The parable thus provides comfort alongside its warning: those who have truly received Christ need not live in constant fear that a moment of weakness will disqualify them when He returns. The Midnight Cry and Personal Eschatology The midnight cry in verse 6 functions on multiple levels theologically. Universally, it points to Christ's unexpected second coming at the end of history. But Reformed interpreters have also recognized its application to individual eschatology—each person's death serves as their personal "midnight cry" that ends all opportunity for preparation. This dual meaning creates urgency both for evangelism and self-examination. The parable warns that whether Christ returns globally or death comes individually, that moment will arrive unexpectedly ("at midnight," the hour of deepest sleep) and irrevocably fix one's eternal state. Once the door is shut, no amount of pleading ("Lord, Lord, open to us") can change one's condition. This underscores a biblical truth often denied in contemporary theology: there is no post-mortem opportunity for salvation, no remedial path after death. The time for obtaining oil is now, in this life, before the cry sounds. Memorable Quotes Every man's death to him is the coming of Christ. That's when our state is irrevocably fixed. And so there's an urgency here—an urgency of evangelism and self-examination because the midnight cry may come at any moment. The difference between the wise and the foolish virgins is not that one of them stays awake and one of them falls asleep. The difference between the wise and the foolish is that the ones that are wise are prepared for when the bridegroom comes, even though they fell asleep. The only way to be prepared for the end is to turn to Jesus. It's not about whether or not you've turned to Jesus and have become perfectly sinless. None of us are like that. It's about trusting Jesus. Full Episode Transcript Welcome to episode 494 of The Reformed Brotherhood. I'm Jesse.  [00:01:10] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother.  [00:01:15] Jesse Schwamb: Hey brother. Looks like you and I need to get a midnight oil check. That's if you know, you know, that's what's coming up on this episode, and we're headed to Matthew 25 to do that oil check. We're still firmly in all of these beautiful parables that Jesus tells us, and this one goes by various names. You might know it as the parable of the 10 virgins, or if you're Petra. That classic Christian rock group who produced a song called Midnight Oil, which is absolutely a banger that that should be like the the theme song of this episode. If you haven't heard that song, go check out Midnight Oil by Petra and then come back and listen to us. Like, I wish we had the rights to that. We could just drop it in right here. But we're not that cool and we're not gonna edit that. So I'm gonna leave it up to you to craft your own version of this podcast with that great backing track. Have you heard that song?  [00:02:09] Tony Arsenal: I actually haven't. I, I came, uh, came into Christianity sort of at the tail end of Petra's Big Influence. So I know, I knew who Petra is. I've listened to a few of their songs, but they weren't mainstream by any sort, sort of, uh, stretch of the imagination when I was listening to Christian music. So  [00:02:28] Jesse Schwamb: this one's so good. It's so good. And it's right on point for our conversation today. So we're gonna get into all that stuff. The oil check, the midnight nature of it, the 10 virgins. What does it all mean? Of course, Tony and me, we have for you what I believe to be the definitive exegetical and hermeneutical reflection on the parable. So that's what you've come to expect from us and we're happy to deliver, but before we deliver on that, we got all the things we have to deliver to you, and that is affirming with or denying against something that's that point of course in the podcast or our conversation where we choose something they firm with that we think is. Undervalued, something we might recommend or conversely to deny against something that maybe is a little bit too overvalued or just not that great. So Tony, as is our customer, I say to you, sir, what are you doing? Are you affirming with something or are you denying against something?  [00:03:16] Denial Memory Blank [00:03:16] Tony Arsenal: I'm denying something. This is like denial. Ception is what's going on here. So, uh, first of all, thank you, Jesse for, uh, pitch hitting a solo episode at like, literally the last minute, last week. Um, I think we normally record at seven 30 on the Lord's Day, and I think I texted Jesse like 6 45 and was like, I just don't have it in the tank today. Can you do something? And he just hopped behind the mic. So that's a bonus affirmation there. But, uh, Jesse and I were, we're having a little bit of a pregame, uh, today, very much, you know, like five minutes of how you doing and are you ready to go? And, uh, I realized I, I had a really great affirmation last week, all ready to rock. I remember being super excited about it. I remember, uh, when I decided, or when we decided you were gonna do a solo episode thinking, I gotta make sure I remember this for next week. Right? And it has totally left my brain. It's gone. And, uh, it's, it's the worst feeling in the world when that happens. And I remember reading at some point, like, there's a biochemical reason why this happens and why it feels so weird. Like, it, it feels like you should be able to just dive into your mind and like search around enough and find it. And that's just not actually how your, how like your memory works. It's not, um. I think we think of memory as though it's like a big filing cabinet and you can just, like, you can just flip through the CAD catalog like long enough and find it. That's not how it works. Um, it's kind of like more organic network kind of stuff. But yeah, the, the, it's gone. It's just gone and I hate that feeling and it's gone. And that's what I'm denying is that feeling and losing your mind and feeling like you don't remember anything.  [00:04:56] Jesse Schwamb: I'm totally with you because incidentally, as we talked, we discovered we both had that experience because I had something too. And it's not just that, well, you know, we try to set aside or do a little prep on the affirmations and denials because you know, we come across something great in life, or again, the opposite. And you think, I gotta remember this because I wanna talk about this with Tony. And the worst part of that is like twofold. One, it never is great to forget something that you had or you knew you knew at one time, but it's all the less satisfying when it was something that you're super excited about and you're like, this is gonna be great. And it's that thing that you've completely forgotten that's like double the worst. So I'm, I'm totally with you in this denial. [00:05:35] Tony Arsenal: Yeah, it's, it's a really frustrating, terrible feeling. And there's not much you can do about it. And the, the secondary denial to that is it always comes back to you in the worst possible part of whatever conversation you're having. It's like you hem and hover it and you think about it and you, and I'm doing it right now. You, you sit here and you, you continue to try to talk thingy. It's gonna come, it's gonna come. Yes. It's gonna get here.  [00:05:59] Jesse Schwamb: Yep.  [00:06:00] Tony Arsenal: And then just when you finally have resigned yourself and, and the conversation moves on, that's when it comes back around. So I don't know if that's gonna happen or not, Jesse. If it does, I will try my best to ignore it, but I probably won't be able to. So No, I think you probably should get moving. So whatever it was the amazing affirmation, I don't remember. It can come back to us.  [00:06:16] Jesse Schwamb: It can come back. Yeah. I'm hoping that it does. And when it does, you guys just tell us you got, just let it, let it rip. Like even if we're like right in the middle of some deep, heavy, robust, thick theology, I just wanna be like. I, I can't even imagine what your affirmation was. It must have been like something pretty, pretty good.  [00:06:33] Tony Arsenal: I don't know. I don't know. I, I'm sure it was something interesting. I don't even, I'm  [00:06:37] Jesse Schwamb: trying to draw it out of you now.  [00:06:38] Tony Arsenal: Course. I can't even like, think of the ballpark of what part of like, what, what the category even was. It's just totally, it's totally gone. Like it never happened. Yep. It's, it's totally, totally gone. So I keep on saying, and you would think with all of my talk of like note taking apps and how important it's to keep a journal and all the stuff we've talked about that I would finally get around to like just jotting down in Apple Notes what my affirmations are and I just never do it. So. Yeah,  [00:07:05] Jesse Schwamb: I have every intention, but then I think, well, this is the record of them and I'll have it available to me when it comes time. The talk that's, and sometimes it just goes away. Has it happened yet? I'm still trying to draw it out of you by talking.  [00:07:15] Tony Arsenal: No, I'm just gonna give up. It's just gone. It's gone. That's just gone.  [00:07:19] Jesse Schwamb: That's, that's fair enough. Maybe. What do you  [00:07:21] Tony Arsenal: got for us, Jesse?  [00:07:22] Prayer and Anointing [00:07:22] Jesse Schwamb: Yeah, I was gonna say, maybe I can just help push it along, as it were by my own. So I'm also affirming with something, lemme just read a couple verses from James chapter five. Is anyone Among You Sick? Then he must call for the elders of the church and there to pray over him, anointing him with oil in the name of the Lord. And the prayer offered in faith will save the one who's sick and the Lord will raise him up. And if he has committed sins, they'll be forgiven him. I had really just the profound opportunity and privilege today to participate in this because. My wife at the end of this week, uh, which will be a week past when this is, this airs, is about to go undergo that serious surgery, which she spoke about in an episode, I don't know, maybe several weeks ago. And, uh, my pastor asked if it would, if he'd like us and the elders, um, to come and to pray over my wife. And they did so after our service today. And it was just a really incredible thing. Even I'm still processing it. I don't really know. Like the words to say with what I can bring forward is just like words of gratitude and gratefulness for this kind of living out of the scriptures. What I can say is that the way in which he brought this forward and the elders prayed was just so incredibly loving and genteel and spirit-filled. And I think which is a manifestation of, of God's love for us in this moment as we prepare for this great thing to give us peace, peace, and to increase our faith and to do so by just following what the scriptures say here. So my affirmation is maybe twofold. One, it's for this particular experience, it's certainly for pastors, for elders who make it their objective to care for their flock and to do so under the rubric and the instruction of the scriptures. So I'm grateful, and if you have those kind of pastors and elders in your life, I hope that you'll be grateful to them for them as well, and that you might express that gratefulness. So this was a really incredible and, and lovely thing, and, uh, fills us with a kind of hope and encouragement. And if anything else was a reminder of the feel, there's something different going to experience like this armed fully with the promises of God and asking that he would be glorified, that our testimonies would be strong, and that of course, that he would bring healing through it. So I'm ever so grateful and affirming what this passage and this passage put into practice.  [00:09:51] Tony Arsenal: Yeah. Yeah. And if you are listening to this, when, uh, when it comes out or shortly after, probably not even shortly after, probably for a couple weeks after or months after, um, uh, Jesse's wife Jen did talk about the surgery and the condition she's been suffering under. So, uh, she's part of the Reformed Brotherhood family. She is, uh, just as important to the show, uh, as Jesse and I are in terms of the support that our wives give us and, and the space that we need to do this. So please do pray for Jen. Um, she'll be recovering when you hear this, if it's anywhere near the time that this comes out. Uh, it's a fairly large surgery with a, a, a moderately long recovery time. So please, uh, please do pray for her, uh, and, and make sure that you're lifting her up. Um, we are trusting the Lord for good things, uh, for her. Yes. And uh, we're confident that he, his will will be done 'cause it always is. But yeah, definitely pray for her. [00:10:42] Jesse Schwamb: Yes. Thank you for saying that, Tony. I appreciate that as her husband and. We are encouraged that we've said this before, but this is where our theology matters, isn't it? It's in the times where we come before the Lord in faith and in full trust, because one, there's nowhere else to go. He has the words of life for us. He is our life, but also because. In his son, this beautiful gift of salvation whereby his son is the suffering servant. So he's well acquainted with all of this kind of thing. And so stands with us in every conceivable way to be both so incredibly transcendent and above the nonsense and the noise of our world with full power and sovereignty over all things. And at the same time, to be fully eminent. To be literally with us in all the ways. In all the things. And again, well acquainted with our condition, including the grief and the suffering, the anxiety, the all of this, which we experience as part and parcel of what it means to be human, who is like our God in this way. And so we do sense his great and uncommon care for us, and it would be dishonest of me even in the midst of these difficult and challenging things to say that he doesn't care for us. He has good and he loves us, and he's making a way, even though that way be hired. So we're sensing even from, I think, following that time of prayer, that whether we receive the bread of affliction. Uh, or the, the water of of agony that we hear God's voice behind us saying, this is the way, walk in it, and he's with us. So I hope that's encouragement maybe to others who are also going through their own things and who isn't going through something, right?  [00:12:18] Tony Arsenal: Yeah.  [00:12:18] Jesse Schwamb: So we all have this great promise in the gospel that God is for us, and I love that James here gives us some practical instruction to that end. [00:12:29] Tony Arsenal: Yeah, for sure.  [00:12:31] Support the Show [00:12:31] Tony Arsenal: Well, before we move into our topic for the evening, uh, the internet tells me that I'm supposed to do this at this point in the show rather than at the very end like we usually do. Well, let's do it. Um, we are a listener supported episode, not like PBS, uh, not like other things. Uh, maybe kind of a little bit like PBS Yeah, a little bit. Anyway, uh, we have a, a pretty dedicated group of Patreon supporters who, uh, donate a little bit and sometimes some people, a lot, a bit of their discretionary income, uh, to help make the show go. And we've said before, like, we are not interested in providing special content or special gear or swag every once in a while. I think we did it once and we've, we've got plans to do it again sometime in the future. We'll send out a thank you gift to those who are subscribing through Patreon. Um, but we are committed to producing the show and making everything that we put online and everything that we make available, available to everybody. And really the only reason that we can do that, especially in today's economy, is uh, because there are people who support the show. And so we always want to make sure that we're saying we're thank you to those people. Yes. Um, they are a part of this show. I don't know if we are not gonna do like executive producer credits, but they're as close to that as you can get. Since we don't do that, um, we really wouldn't be able to do the show, at least not the way that it is without that supporting group of people. So if that's something that you hear and you no, I kind of think that maybe I wanna be a part of that. We would love for you to go to patreon.com/reform tears. There's no special swag, there's no early releases or anything like that. Um, but we would love if you would partner with us. Um, this is a lowercase m ministry, and if you've listened to the show for a long time, you know what I mean by that. Uh, we, we do consider this to be a calling, something that God has given us and we, we understand there's a responsibility with it, but we also know that we can't do it alone. So if you're interested after you've fulfilled all your personal finance obligations, your obligation to your local church and your immediate area, if there's a little bit left over that you're looking to spend somewhere on something that is valuable, uh, please do consider going to patreon.com/form Brotherhood. [00:14:39] Jesse Schwamb: And if you've been listening for a while and you've thought, you know what, I wonder who else is out there that's like me, that's listening to these guys on the internet. Guess what? You can actually meet some of those people. They have a little spot where they hang out. It's called Telegram. It's just a chat app, and we have our own little section of that app. If you just go to your favorite browser, whatever it is, you can choose and go to wherever you like, just go to t me slash Reform Brotherhood. And that link will take you into kind of a preview land where you can see the space where everybody's talking, and you can peruse some of the different channels, everything from uh, channels just for prayer, for a crusting, prayer to general conversation, talk about the episodes, talk about baptism, all kinds of things. It is, as we always say, one of the kindest, most charitable, most loving corners of the internet. Guaranteed. You can test us on that. So in fact, you should by going to t.me back slash reform Brotherhood, Tony, back to you. [00:15:36] Eschatology Shift [00:15:36] Tony Arsenal: Well, let's just slam it right into gear. We, we, we haven't figured out how to do transitions into or out of, uh, Patreon announcements, uh, or telegram announcements,  [00:15:46] Jesse Schwamb: right?  [00:15:46] Tony Arsenal: So this, I, maybe this is the awkward charm of the show, or maybe it's just the awkwardness of the show. It's just charm, Jesse,  [00:15:53] Jesse Schwamb: all charm. [00:15:53] Tony Arsenal: We need to talk about some things tonight. We need to talk about some oil. Yes. We need to talk about some lamps. Yes. We need talk about some bridegrooms.  [00:16:00] Jesse Schwamb: Yes.  [00:16:00] Tony Arsenal: It's the parable of the 10 virgins or the 10 lamps, or the parable of the oil flasks. Yes. There's lots of different things that it's called. Uh, it's what it isn't, it's not the parable of, uh, the 24 hour Jiffy Lube, which is what it made, what you made it sound like when you talked about the midnight oil check. Um,  [00:16:18] Jesse Schwamb: I  [00:16:18] Tony Arsenal: didn't even think about that. But yeah. This is, this is a good one. And I think we've, we've sort of. I've sort of observed that the parables do tend to clump around systematic theology themes, and they clump within the narrative of the gospel within Matthew itself around themes. So the last three parables that we talked about were all sort of like parables of judgment against the Pharisees and a, a lot of things like unconditional election and reparation were all baked into that pie. You know, we talked about with the parable of the lost sheep and the lost coins and the lost, um, the lost, uh, brother. We talked about how that has a lot to do with like election. It has to do with salvation and what the gospel looks like in terms of justification in the father's initiative. And we're moving into a section of Matthew, um, where Jesus is starting to teach on the last days. And so the parables in this section start to move toward ha to have more of an eschatological bent. Yes. We talked a little bit about some of the eschatology and the parables when we, we went through the, um, through the, the. Um, my brain just left me. It happened again, Jesse. The, the denial thing, uh, when we talked about the parable of the tears and the wind field and the, the, the different kinds of soils back on track, there was an eschatological element to that. But we are in like straight up eschatology Yeah. In these, these sections now. That's right. So we're coming to the end of Matthew, uh, our plan right now and who knows what the Lord has for us. But the plan right now is once we finish Matthew, to go back and visit some of the parables that are present in the other gospels. And there's not too many of 'em, but that are present in the other gospels that aren't necessarily, uh, present in Matthew. So, like you said, there's not a ton of 'em. Uh, we do want to hit all of 'em. And if there's, if there's time, and I say if there's time as though we have some sort of time constraints, um, if there's time we probably will talk a little bit about some of the I am statements and some of the things in John. 'cause John doesn't do parables quite the same way in quite the same fashion, but he does have sort of some of this. Allegorical figurative language baked into some of his, um, some of his writings or some of the accounts of Jesus that he, he, um, captures that are probably worth talking about in the seam light. So right now we're, we're coming up quick on the end of the parables of Matthew. Um, there's not very many left and then we'll, we'll keep moving on. Uh, that said. We are, it's almost unbelievable to say this. We're going to be coming up to the end of the parable series sometime in the next, I dunno, six to 10 months. Uh, if you've got ideas for what you think the next series should be, start thinking about those now. Bring 'em to the telegram chat. Let's start percolating those ideas up, right? And, uh, like a good coffee maker. And we'll, uh, we'll brew some goodness. How many more parables? How many more, uh, metaphors can I throw in there? Puns, can I throw in there? But yeah, Jesse, let's get started. This is a good one.  [00:19:08] Jesse Schwamb: Yeah, that was a really, I think, fine introduction. I always enjoyed this parable because it has some really fun, dramatic elements, but I think I, I really haven't really appreciated all the eschatological underpinnings that you were just mentioning. And when you think about it as we're, I think we're gonna soon find here. That this is one of the most searching and solemn parables, actually, that Jesus uttered, and you start to get a sense for that as we've just kind of been hitting them, one after the other. As you said, this one belongs to the great olive discourse. It's delivered by Jesus to his disciples on the Mount of Olives just days before his crucifixion. It's in direct response to their questions about the destruction of Jerusalem and the sign of his condiment coming and the end of the age. So you're right. I think this carries like unmistakable eschatological weight because it's not merely this fable about preparedness in general, which sometimes is where we go. Yeah. But it's really more of like a precise theological warning about the spiritual condition required for entrance into the consummated kingdom of God at the return of the Lord Jesus Christ.  [00:20:11] Tony Arsenal: Yeah,  [00:20:11] Jesse Schwamb: I think that's the full setup.  [00:20:12] Read Matthew 25 [00:20:12] Jesse Schwamb: We, we've gotta go to the scriptures, right?  [00:20:15] Tony Arsenal: Yeah.  [00:20:16] Jesse Schwamb: Alright. It's time. You want me to read it? [00:20:17] Tony Arsenal: Yeah, yeah, go ahead.  [00:20:18] Jesse Schwamb: Okay. Here we go. Matthew 25, beginning in verse one, then the kingdom of heaven may be compared to 10 virgins who took their lamps and went out to meet the bride groom. Now, five of them were foolish and five were prudent for when the foolish took their lamps. They took no oil with them, but the prudent took oil in flasks along with their lamps. Now while the bridegroom was delaying, they all got drowsy and began to sleep. But at midnight there was a shout. Behold the bridegroom come out to meet him. Then all those virgins rose and trimmed their lamps. And the foolish said to the prudent, give us some of your oil for our lamps are going out. But the prudent answered saying, no, there will not be enough for us and for you too. Go instead to the dealers and buy some for yourselves. And while they're going away to make the purchase, that bridegroom came and those who already went in with him to the wedding feast and the door was shut. And later the other versions came also saying, Lord, Lord, open for us. But he answered and said, truly, I say to you, I do not know you. Therefore, stay awake for you do not know the day nor the hour.  [00:21:27] Tony Arsenal: Yeah.  [00:21:29] Assurance Not Fear [00:21:29] Tony Arsenal: Yeah, this one's heavy. And I just wanna say, kind of coming into this, right, I think a lot of our audience, and I would, I would include myself in this, um, we, we came to sort of like an awareness of faith. And I, I don't say that in a sort of tongue in cheek fashion. What I mean, um. I'll, I'll just speak from my perspective, but I think it's probably one that resonates. I came to faith when I was a, you know, a relatively young teenager, 15 years old, and, um, when you first become a Christian, you're not aware of all the different theological debates or even all of the major implications of the Christian faith. And I think a lot of us and myself, uh, as, as sort of the example when we be started to become aware of the different conversations happening in different dynamics and some of the more, uh, maybe third or fourth tier doctrines that you learn when you're, um, sort of being catechized as a new Christian, uh, catechized in sort of an informal sense, eschatology is probably one of those ones that comes along fairly, fairly late in the game. And I recall, um, when I first became aware of the left behind books, right? And so I, I came to faith in a large Lutheran megachurch, uh, that wasn't really as Lutheran as you would think, cup being a large Lutheran megachurch. It was very dispensational. And I think there is a sense of dread and fear associated with rapture ready theology. And I don't, I don't think all dispensationalist that, um, believe in a, a literal rapture of the church either prior to or following or in the middle of the tribulation. I don't think all dispensationalist fall into this category. But there are definitely dispensationalist out there that would emphasize being rapture ready. And you know, you think of like the song, I wish We'd All Been Ready, you know, and, and this, this sort of existential fear that the Rapture's gonna come and I'm not gonna be ready and I'm gonna be left behind. Right. There's an, the entire book series is about people who thought that they were Christians who thought that they were justified and saved and then weren't. And, and I don't think the book gives all that much explanation other than sort of like a general sense of like, these are sort of nominal fake Christians that maybe some of them think they're saved and some of them don't. I know there were definitely characters in the book who really thought that they were followers of Jesus and then they didn't realize they weren't until they were not raptured with everyone else. The only reason I sort of launch into that progam is I think that the tendency in most circles because of the pervasive. Sort of all expansive influence of dispensationalism in the United States, and particularly sort of this like rapture ready, left behind theology that is a, a major thread within, um, American dispensationalism. There's a tendency to look at this almost exclusively in light of that sort of rapture ready fear that right the end is gonna come and I'm not gonna be ready and. I don't, I'm not a dispensationalist, I don't hold to a rapture in that sense. I don't think you do either. Jesse and I, I think there's an element of this that has that same flavor that we have to acknowledge, but I don't think we should read this in light of like, you think you're gonna be fine, but actually you're not. So you better get it together. I don't think that that's the point of the parable. Um, and I wanna say that upfront because it is easy to read a parable like this and to, to become extremely fearful to the point that it actually shakes whatever assurance you may have had. And I've said it before and, and I, I will say it again, it is not, I am not in the business of robbing the assurance away from Christians. The assurance of faith and the assurance of salvation is the rightful possession and inheritance of all those who are Christ. And so I have no, no desire to shake or rob you of your assurance. That's just not my jam. Um, so I wanted to get that out there. Like I don't think that this parable is here. To scare the daylights out of us and make us question whether or not we actually belong to the bridegroom. I actually think it's here for a different reason.  [00:25:39] Jesse Schwamb: Yeah, I agree.  [00:25:40] Watch and Be Ready [00:25:40] Jesse Schwamb: I, I think this may have more in common with like the tears in the wheat parable that we've spoken about before versus trying to promulgate a particular understanding of eschatology. There's no doubt that this is calibrated to the period preceding the perusia. At the same time, the parable is a reminder that describes like the visible professing church on earth as it moves toward that consummation. So this is why I think it is important for us to talk about, well, what do we mean by these 10 virgins? What do we mean about the lamps themselves? What is this saying generally about God's church? And again, him addressing the question of what does it mean for that church to be consummated in his kingdom?  [00:26:18] Tony Arsenal: Yeah. Yeah. And you know, I, I'm, I'm trying to find the specific passage, but um. We also should not miss the verbal affinity here. Uh, at the end of the parable, when it says truly, I say to you, I do not know you. We should really read this in light of, um, the, um, the statements. You know, I was hungry and you didn't feed me. I was, you know, and you say, Lord, we did these things. He said, away from me. I never knew you. We really should read this parable. I think in light of that passage and that phrasing, I think that's, that's actually the punchline of this  [00:26:54] Jesse Schwamb: Yes. [00:26:55] Tony Arsenal: Punchline. That's, that's the point. Parable is that last phrase, and then the, the extra parable, the outside of the parable, um, payoff or sort of like explanation that Christ gives is watch. Therefore, for you neither know the day nor the hour. The point is not, um, you may think you're a Christian. You may think you're, you're on top of things, but you actually, you might be totally wrong. And so you better get your stuff together. The point is what, what happens? Or the point is the same thing as I think it's the author of Hebrew is like, today is the day of salvation, right? Like, do not wait to turn to Christ. Do not wait. That's right to trust in Jesus. Do not wait to enter the kingdom of heaven until the last minute. Do not wait because you don't actually know when the end is coming. And I, I read this when I, when it's watch, therefore for, you know, neither the day nor the hour. I read this less in light of, um. Like universal eschatology, uh, every single person that, that Jesus was speaking to in this original audience that he actually delivered this parable to, did not see that, like, did not see the last days. Right. Whatever the last days looks like. And I mean, like, yes, the last days is from the resurrection to the end of the age. So some of them saw those last days. But what I mean is none of these people saw the return of Christ, like the second return of Christ and that the last judgment. So he would, it would be sort of meaningless to be delivering this parable to those people. With only whatever the last things are with only the rapture in mind with only Right, exactly. The great judgment. None of that would make any sense. So I read this more in light of you never know when your day and hour is coming. Not, not necessarily like the day, like the day of the Lord, although that's true. Yes. There will be a generation on earth who the last day, the final judgment is also their last day in terms of their ordinary human life. But I think this is more of a general call to all of us, and especially to those, um, out there who are in the orbits of the church who are exposed to the gospel, um, and have not yet trusted Christ. [00:29:09] Jesse Schwamb: Yes.  [00:29:09] Tony Arsenal: Um, there is a call to turn to Jesus and to, uh, to, to come into the kingdom of heaven, to be prepared by coming into the kingdom of heaven here. That's, that's the main point of the peril that we have to land on.  [00:29:21] Bridegroom And Virgins [00:29:21] Jesse Schwamb: I agree with you, and I think all of the imagery here points in that direction. So even starting with this image of these 10 virgins, which of course you've been listening to us talk for long enough, or you've read through the Old Testament, you're gonna quickly, and I think cogently see that this is the Old Testament imagery of Israel as the bride or the covenant community. It's also of course, like the Greco Roman custom in which the bridesmaids attended the bride and accompanied the wedding procession when the bride groom arrived to claim his bride. So to your point, what I think is really interesting about this is that we're basically saying that this parable is not speaking of like strangers or enemies, but those who have made a profession of faith. And so even this like idea of the bridegroom who, who's without a question? Christ here, that's a self-identification that's rooted in like John chapter three, where even John the Baptist calls himself merely the friend of the bridegroom and a revelation where you are going already, where the marriage supper of the lamb consummate, consummate redemptive history. [00:30:19] Lamps And Oil Meaning [00:30:19] Jesse Schwamb: So once we get through the idea of we have those whom Jesus is speaking about, and even those who he's speaking to as those who have made some kind of profession, religious or otherwise, to me, where this hinges is in this idea of the lamps or these torches or or burning lamps, which I take to be like this outward profession. And so the question is you have all of them coming with these lamps. Lambs represent this external common to true or false professors alike. But I think to what you are driving at, it's whether within that profession there is a true and actual reliance on Christ himself for righteousness.  [00:30:57] Tony Arsenal: Yeah. Yeah. And you know, oil, I think the oil is really key here too, right? Oil in the, uh, in the scriptures, particularly in the Old Testament. Um, but also in some places in the New Testament, oil is associated with the Holy Spirit.  [00:31:11] Jesse Schwamb: Yes,  [00:31:11] Tony Arsenal: exactly right. So if, if we wanna sort of take the symbolism here, take, take the, the situation sort of as a mixture of, of different kinds of symbols. We have these folks that have all of the outward things necessary to be able to light the lamps. They have the lamps, the wicks are there. Um, they're, they're sort of ready to go. They're, they're ready and waiting for a time. Uh, but what they don't have is they don't have oil, they don't have the Holy Spirit. So yes, we, we need in some senses about false professors, but I do think it's broader than that.  [00:31:43] Salvation Has A Deadline [00:31:43] Tony Arsenal: I think this is, um, again, is a generalized parable about. The, the fact that the hour of salvation, the day of salvation, the opportunity to turn to God, the opportunity to come into God's kingdom is not an indefinite opportunity. It's not going to be out there as a possibility forever. There is a day and an hour and a minute for every single person where that opportunity is no longer available. And of course we're the reformed brotherhood, not the Armenian Brotherhood, right? We're the reformed brotherhood. So yes, God has ordained who will come and who will not. He's ordained the hour and the minute of those who will, and he's ordained that some will never come. But that all operates on God's God's level in God's knowledge. And that's not something we have access to know down here, right? Deuteronomy 29, 29, the sacred things belong to the Lord, but the things that are revealed belong to us and our children forever. And one of the things that's revealed is that God calls us to salvation. He calls us to repent and trust in Jesus. And here in this passage, he is cutting us to do that, to not delay doing that.  [00:32:53] Personal Evangelism Story [00:32:53] Tony Arsenal: I think there are a lot of people, um. I can actually think of a couple really specific examples in when I was in high school. Um, I was, I, I don't do as much personal evangelism as I I did when I was, uh, when I was in high school and younger. I, I don't know for sure what the reason is. Some of it's probably my own cowardice, but I think probably just that's normal, that as you grow and you kind of settle into different kinds of relationships, you have a different context. But I remember a, a friend of mine named Dave, I'm not gonna say his last name, I remember his last name, but I'm not gonna say it, but a friend of mine named David, um, who. All of us were coming to faith, like all, all of our friend group were coming to Faith. There was one of my friends, James was sort of like the first guy who, he was raised in a Christian home and he sort of came to faith in a very real faith, real way. And he sort of brought all of us along with him and sort of one by one we, we sort of like, it was like Domino's falling. And we all came to a genuine, true saving faith kind of all right in a row. And then there was Dave and Dave just didn't like he, he with us. He did all the things we were doing. And I remember having a conversation with him where I was like, what are you waiting for? Like, what's, what's the hold up here? And I didn't have any, again, I didn't have any framework for like what apologetics were, I wasn't trying to make an argument or any sort of like, um, any sort of like persuasion. It was just a real raw like we are all loving this. We're all, we're all so joyful and happy. The lives are changing and we. This is real, Dave, what, what are you waiting for? He never had a real answer. He, he didn't ever make an argument against the faith. He was very clear that he believed that God was real. He believed that God existed, that the sort of the facts of the gospel were true. Like he, he, um, to sort of put like theological language on it, um, he had, he had a ticia and a census, right? Right. He, he acknowledged he knew the true facts of the gospel and he acknowledged the reality that, that those facts were true. He just never actually took the step to trust in Jesus. And I don't know what happened to Dave. Uh, there's another friend of mine named Theo that very similar kind of situation. I don't know what happened to Dave and Theo. I have no idea whether they eventually came to faith or not, but, but it was like, you guys never know when the day in the hours. That's the kind of person that I think this is pointing to.  [00:35:15] Against Rapture Ready Fear [00:35:15] Tony Arsenal: Not necessarily the person within the church, um, who has made some sort of credible profession of faith, but thinks, but like, because like they haven't stopped swearing yet, or because they still have lustful thoughts once in a while. Like I think that's the rapture ready theology is like. You better not hope that like that's the day that a pretty girl walks by and you have a lutful thought. 'cause if Jesus comes back right after that, you're really in trouble. Like those are, those are actually, um, again, this is, this is a caricature of dispensationalism, but it's a caricature that I experienced. It's, it was people who were being characters of themselves. Right? This idea that, look, you better, you better not sin ever. You better not be asleep. And being asleep means sinning. You better not ever sin. Because if you happen to sin right before the rapture, then Jesus is gonna leave you behind. Right? You're not gonna fly up in the clouds if you're not perfectly rapture ready. And like, again, not all dispensationalist are like that. I actually think most dispensationalist these days would probably not fit into that category. Right? But when I was coming to faith in the late nineties and early two thousands, that was the real theology being presented. I don't think that's what this is. This is about a life orientation of preparedness. This is about an entire life. Yes. That is prepared for Christ's second coming or for the hour of our death. And that the only way to be prepared for that is to be happy in Christ, is to be blessed, blessed assurance, like to have your blessed assurance because Jesus is mine. Oh, what a, you know, oh, what a happy delight like that is. The only way to be ready for death, to be prepared for the end is to turn to Jesus. It's not about whether or not you've turned to Jesus and have become perfectly sinless. None of us are like that, right? It's not about, I just got done writing this series of articles on John Piper's affectional theology, affectional Justification, like it's not about perfectly treasuring Christ. There are gonna be times where your emotions do not sync up with what you actually believe. It's not about being perfectly obedient or wanting to be perfectly obedient. It's about trusting Jesus. And there's only one day an hour that that opportunity closes, and you never know when that is, when that day an hour is gonna be. [00:37:26] Wise Versus Foolish [00:37:26] Jesse Schwamb: We know that to be true in this particular parable because of what's written for us in verse two, how Jesus himself bifurcates and labels these two groups. He says five of them were foolish and five were wise. So Christ himself introduces the critical distinction, not of course, with reference to whatever the external practice is, because both of these groups are carrying lamps, both weight, both know the bridegroom is coming, but with an interior character judgment one is literally foolish, which is the same contrast that Christ employs actually in the parable of the two builders at the conclusion of the Sermon on the Mount, where the wise man hears and does, while the foolish man hears, but does not translate hearing into obedient transformation. So I'm with you on this. The terms carry, I think, significant Old Testament fruit because in the all the wisdom literature, wisdom is synonymous with the fear of the Lord, that true knowledge of God, right? And that practical orientation, I think as you were saying, of one's entire life toward God. The fool is not like an intellectual simpleton, but it's a world spiritual category. It's one who lives as though God does not exist or God does not matter, or refuses in the light of incontrovertible evidence to come before God and to submit to him In this way. They are foolish or they are wise. And so again, I like what you're saying. It's not as if like they've just exhibited some kind of quick departure or they've fallen into temptation or sinfulness, but instead, rather, there's something way larger at stake here with respect to a spiritual category. And I think that's really what Jesus is after, as he's bringing these two groups apart from each other, explaining that essentially that they access the same things. They heard the same stuff, they had the same on the outward, at least the same priorities, but the true internal character, the interior character of who they were, was not compatible. These are not the the same kind of person.  [00:39:20] Tony Arsenal: Yeah. Yeah.  [00:39:21] All Virgins Fall Asleep [00:39:21] Tony Arsenal: And this is actually something, um, that I hadn't picked up on before. Right. I think we can get into these ruts when we're reading and understanding, uh, the scripture, especially really familiar passages like this. Um, probably like at some point in the past, someone has taught it to me in this way. I heard a sermon or I heard it at a youth group in a particular way, and I just never really went back. The, the wise virgins also fall asleep.  [00:39:46] Jesse Schwamb: Exactly.  [00:39:46] Tony Arsenal: Like, like that, that's amazing to me, like Right. I've always heard this passage as though like, falling asleep is the equivalent of spiritual death.  [00:39:54] Jesse Schwamb: Yes. [00:39:55] Tony Arsenal: But the reality is, in this passage, the difference between the wise and the foolish virgins is not that they, one of them stays awake and one of them falls asleep. One, the, the, the difference between the wise and the foolish is that the ones that are wise are prepared for when the bride root clump comes, even though they fell asleep and, and actually, uh, they're, they're shown to be even more wise because they all fell asleep. Yes. Right. If they hadn't fallen asleep, then the foolish ones probably would've had time to go get more. But the, the wise virgins in this, uh. And not only were they wise in terms of like they had the stuff they needed, they were ready to go, but so wise that in fact their wisdom overcame sort of this happenstance that they were in a state of, of preparedness being asleep when the comes is a state of Unpreparedness, but they have able to compensate for the ready in every other area. And I think this also kind of like mitigates away away from the idea of like the, um. The, the emphasis of the parable here, the readiness of the par of the virgins is not based on the wakefulness of the virgins, right? Yes. The virgins are ready because they have the supplies they need. Right. They're not Exactly, they're not exactly, they're not un 'cause they fell asleep. They're ready because they've, they've prepared by purchasing the supplies they need, by having the supplies they need when the breadroom comes. That's true. Whether they fall asleep or not. So I think like this whole parable needs to sort of like be reoriented in reference to the way a lot of us have, A lot of us have been taught and understood this parable. I was always taught that the, the foolish virgins were foolish because they fell asleep. Yeah, that's probably partially true in that it's foolish to fall asleep when you're waiting for something, but that can't be the only thing that makes them foolish. 'cause it doesn't make the other virgins foolish. [00:41:51] Jesse Schwamb: Yes, exactly.  [00:41:52] Oil As Saving Grace [00:41:52] Jesse Schwamb: And that's why it's so interesting that Jesus basically doubles down or elaborates in verses three and four by saying for when the foolish took their lamps. They took no oil with them. Yeah, but the wises took flasks of oil with their lambs. I think it's actually, as you're, I think leading us into like the theological height of this whole thing, the foolish virgins took their lambs, but no oil. The wise took lambs and extra oil in vessels. And of course the lambs cannot burn without oil in the same way. I think what we're led to believe here is profession without grace has no sustaining power. So I know like throughout church history, this idea of the oil has been interpreted in various ways, in various forms. I think there's a lot of unification though on the point that the oil is more or less like a representation of the grace of the Holy Spirit. That like specific indwelling regenerating, sanctifying presence of the spirit imparted in effectual calling and genuine conversion. And that's why I think this has a lot in common with both like the tears and the wheat parable. But also what you've been saying about the time that is appointed onto a man to die, either for Christ to return or just for you and I to die. And so this understanding, I think is consistent with the Old Testament symbolic use of, like you said before, anointing oil is a sign of the spirit's presence. Not by might nor by power, but by my spirit. And so I'm seeing here like this oil is, I mean, is it going too far to say almost like a saving grace? It's, it's not common grace, it's not the gifts of the spirit, which the reprobate may possess, but I think we're, we're seeing here like that special sanctifying preserving grace, which is inseparable from true election and calling. [00:43:29] Tony Arsenal: Yeah, I mean, I think that's spot on. While you were talking, I was actually just looking up, uh, what Calvin has to say on this. I, I think it's funny because I constantly am saying things that I feel like I'm discovering for myself in real time. But if I actually just took the, a little bit of time to read some of our great sources a little more carefully, I would run into them. This is what he says. He says on, uh, verse five, he says, some interpret this slumbering in a bad sense as if believers along with others abandon themselves sloth. And they were, they were asleep amidst the vanities of the world. This is all together inconsistent with the intention of Christ as structure of the parable. [00:44:05] Slow Down And Read [00:44:05] Tony Arsenal: Like I think it's clear now here as we're working through this and this, and this is the main benefit, um, of taking time to just walk through the parables, any, any text of scripture, but the parables is what we're looking at. Taking time to just actually slow down and read them. I didn't intend to get to like a whole discussion about Bible reading plans, but the typical, I'm gonna read the Bible through, uh, the entire Bible in a year that typically has you reading three to five chapters a day is the average. That's probably too much if you want to be reading for understanding. And there is, there's definitely value. I've, I've commented in the past, there's huge value in reading large tracks of scripture all at the same time. Like if you wanna sit down over 10 chapters of Scripture day and you've got the time and the energy and the discipline to do it, then more power to you. But I think it's not realistic to think you're gonna sit down and read 10 chapters of scripture and have good comprehension and retention of the 10 chapters that you read. This is a really good example of that. If you sit down and you read three chapters, you're gonna be reading this, you're gonna be reading, uh, another parable. The parable of the talents you are gonna be reading. You know, the all of it discourse all at the same time, all in one sitting. Um, it's not until just now when I slowed down to really look at these passages, verse by verse individually and take an hour to discuss 13 verses with my brother-in-law in front of a microphone, right? Then I realized all of the virgins fall asleep. Like that's the kind of stuff that you really only, um, you only overcome. The assumed teaching that you heard when you were in high school, 15, you know, 15, 20 years ago at a summer camp. You really only overcome that when you slow down enough to read things and actually comprehend them. So that's not much of a commentary on the passage, but it is something that I'm learning as we do these parable studies. Just slow down, slow down and read them, read them multiple times, read it over and over again. Um, it is totally fine. The, this is the last, uh, Bible reading soapbox thing I'll say tonight. Um, I think like, because. Of the influence of like expository preaching and like wanting to read things in, in context, and all of those things are good. I think there is this tendency to think that if you sit down and just read a very short portion of scripture, that you're kind of automatically taking that out of context. I don't think that's the case. Like it's totally fine to sit down in the morning and go, you know what? I've got, I've got 10 minutes, I've got five minutes. I've got two minutes before the kids are up. I've got two minutes before the bus stop, you know, before the bus gets here. I'm standing at the bus stop. I've got 30 seconds before the coffee's done. It's totally fine to open your Bible app. And read two or three verses of scripture, that's a totally fine thing to do. It's totally fine because you've got 10 minutes before the kids got up. Oh, and by the way, you've gotta unload the dishwasher before they do. Totally fine to sit down and go, I've got time to read 13 verses of scripture today. So that's what I'm gonna get done. Um, and, and then just think about those things like meditate on those scriptures all day. I just think there's a lot of values to that and that's maybe that's my takeaway from this episode. I know like that's not a takeaway directly related to this passage. That's good. But I think we can oftentimes. Have and understand that isn't right because we've been taught it and we don't ever have the time or space in our life to like realize that what we were taught is maybe exactly right. This is like something so obvious on the surface of the text. It didn't even take any real thought. It just took slowing down and actually reading the words  [00:47:45] Jesse Schwamb: right. It's also a good reminder, like we said from the beginning, that our goal here shouldn't be to torture every detail, to like press it for some kind of allegorical significance.  [00:47:55] Tony Arsenal: Yes.  [00:47:55] Jesse Schwamb: But to take it on the face and to understand in context what's being said. And by context I just mean the context of the story. Of the accounts of the drama that's unfolding. And it is pretty remarkable that all 10 virgins sleep, that maybe even as you start with the details might not be your impression that that was gonna be, was gonna be the difference here, but both the wises and the foolish alike fall asleep. So to me, the parable is not condemning sleep per se, but I think it's the absence of oil which the sleep merely reveals, right? That's the critical detail here. And so Jesus delivers that to us and that's why it's, I think, important to think about these, these variables about what the oil represents and the context in which they're tested with their preparedness. But it's not because like they had it almost times you get the impression, it's like what we're saying here is the wise had more stamina, that they were the ones that were just willing to tough it out, and they knew the bridegroom was coming. And so as a result of that, they decided that they were going to ensure that they stayed awake, even if they had the drink, a couple of extra cups of coffee, just to make sure that was the case. But really their sleepiness, which they both have to endure, is the very context in which proves that they do are not prepared by having sufficient oil, not that they're unprepared by having sufficient energy or stamina.  [00:49:18] Prepared Despite Fatigue [00:49:18] Jesse Schwamb: Well, with all.  [00:49:21] Tony Arsenal: Yeah, that's a good takeaway too, is, is we all, um, we all will succumb to temptation in this life,  [00:49:32] Jesse Schwamb: right? [00:49:33] Tony Arsenal: Right. Every single one of us. And even if we think of sleeping in this negative sense, which I think we probably need to move away from it, even if we do, I think the point that you're making is really good, for instance, between the foolish and the wises is not their ability to stay awake. So I do think that, I do think there's a slightly negative connotation to drowsy and slept here. Like I think that, I think it's intended to show some level of fatigue. Fatigue, maybe not like a moral right, maybe not a moral, uh, negativity, but there's a fatigue. There's something that overcomes both wise and foolish virgins in this parable. Fatigue and drowsiness overcomes them and they sleep. And it's because the bridegroom was delayed, right? We wanna talk about eschatology, right? This is probably also more a commentary on the church as a whole. The church becomes drowsy and sleeps right, and then there's the foolish and the wise. The foolish are the ones who are not prepared even though they are drowsy and sleep. And then there's the wise who are foolish, or the wises who are prepared and are drowsy and sleep. But E, either way, if we think of drowsy and sleep, even in moral negative terms, right? All of us will succumb to temptation. All of us will succumb to sin in this life. I would even go so far as to say all of us sin in every moment of our life in that we never love God. Truly. Yes. With our full hearts and souls. You got that right soul the way that we're, we're commanded to. Right. Right. So all of us become drowsy and sleep. The difference is not in those who pull themselves up by their bootstraps and tape their eyelids open so that they don't fall asleep. Right. I don't, I don't know if you ever like had trouble staying awake in school, but I used to, like I used to sit at my desk with my pencil under my chin. Oh my Lord. So if I started to fall asleep, it would like jab me and I would wake up so I could stay awake in school. Oh. It's not about like gimmicks to stay awake.  [00:51:20] Jesse Schwamb: Right, right.  [00:51:21] Tony Arsenal: It's about the fact that those of us who have trusted Christ. Have received the oil. Yes. So even when we sleep, yes. Even when we are drowsy, even when we are overcome by the fatigue that prevents us from, uh, from resisting sin. Right. Even when that happens, we still have the oil. We still have the grace of the Holy Spirit. We still have the empowering presence and the, the, the justifying reality of Christ's death For us, in my mind as I read this parable, that really is what it is, right? Get the oil, go get the stinking oil now, because you never know when the day or hour is coming. Mm-hmm. Whether that's the day or the hour that you fall asleep and you're not prepared, or whether that's the day or the hour that the bridegroom was, even if you're awake. That's the other element of this. Even if the virgins had stayed awake, they didn't have the oil.  [00:52:11] Jesse Schwamb: Yes.  [00:52:12] Tony Arsenal: So it it's not as though, it's not as though had they stayed awake, they would've had time to go get the oil and come back. They, they wake up right away. Like there's nothing in the parable that's like, oh, it took 'em a little while to get up. So that's why they didn't have time to get the oil. They, they didn't have time to get the oil. 'cause there wasn't time to get the oil  [00:52:31] Jesse Schwamb: right.  [00:52:32] Tony Arsenal: So the only way you're going to be properly prepared when the bridegroom comes is if you already have the oil and you're already ready to go. Regardless of whether you fall asleep or not.  [00:52:42] Gospel Call Get Oil [00:52:42] Tony Arsenal: So I, I think, I think we have to kind of close this with like a gospel, a gospel call here. Like we don't do this very often on the show, and I think the vast majority of our show are professed, regenerate Christians. I don't, I don't know anyone who listens to the show that is outwardly not a Christian, but I think this is a time for us to say, listen, if you are hearing the sound of my voice, be diligent to make your calling an election. Sure. And that both takes the form of what Peter talks about, where he talks about growing in graces and walking in, walking in the qualities of holine

Göbekli Tepe continues to reveal the striking nature of humanity's past. Bernie Taylor arrives to add to the living mystery of the site, specifically the Great Mother Goddess. We'll explore the deep prehistoric foundations of Ephesus, tracing its roots back to ancient matriarchal Anatolian civilizations and the maternal lineages of early humanity. He'll examine the cultural shift from these indigenous traditions and the legendary influence of Amazonian queens to the rise of patriarchal structures in the Greco-Roman era. Finally, Bernie uncovers the enduring symbolic legacy of the Mother Goddess, revealing a continuous spiritual thread that connects prehistoric birthing figures to the venerated Lady of Ephesus. More on Bernie: https://beforeorion.com/ Göbekli Tepe continues to reveal the striking nature of humanity's past. Bernie Taylor arrives to add to the living mystery of the site, specifically the Great Mother Goddess. We'll explore the deep prehistoric foundations of Ephesus, tracing its roots back to ancient matriarchal Anatolian civilizations and the maternal lineages of early humanity. He'll examine the cultural shift from these indigenous traditions and the legendary influence of Amazonian queens to the rise of patriarchal structures in the Greco-Roman era. Finally, Bernie uncovers the enduring symbolic legacy of the Mother Goddess, revealing a continuous spiritual thread that connects prehistoric birthing figures to the venerated Lady of Ephesus. More on Bernie: https://beforeorion.com/ Get The Occult Elvis: https://amzn.to/4jnTjE4 Virtual Alexandria Academy: https://thegodabovegod.com/virtual-alexandria-academy/ Gnostic Tarot Readings: https://thegodabovegod.com/gnostic-tarot-reading/ 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/ Voice Over services: https://thegodabovegod.com/voice-talent/ Support with donation: https://buy.stripe.com/00g16Q8RK8D93mw288 Merch store: https://aeonbyte.creator-spring.com/ Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Ancient history just got an upgrade. Forget the ruins, empires and great thinkers of the Classical period and make way for escaped slaves, subversive pirates, and freethinking religious sects. These nonconformist communities rejected hierarchy and political order in favour of creating a more equitable society.Author, religious scholar and historian Christopher Zeichmann offers an alternative lens on the Greco-Roman era in his book called Radical Antiquity: Free Love Zoroastrians, Farming Pirates, and Ancient Uprisings.

Randy Couture is a retired mixed martial artist, former UFC heavyweight and light heavyweight champion, and Olympic-level Greco-Roman wrestler known for his toughness, wrestling ability, and longevity in combat sports. Nicknamed “The Natural,” Couture became one of the UFC's biggest stars by winning world titles well into his 40s and competing against multiple generations of fighters. Outside the cage, he has worked as an actor, commentator, and entrepreneur, appearing in films like The Expendables franchise while helping bring MMA into the mainstream. Check out his new movie, Pitfall, in theaters May 29th.IN THE NEWS: Adam reacts to Netflix's Roast of Kevin Hart, breaks down a liberal PAC's attempt to attack Spencer Pratt that may have accidentally made him look even cooler, and discusses Magic Johnson endorsing Karen Bass for re-election while praising her leadership in Los Angeles.Get it on.FOR MORE WITH RANDY COUTURE:MOVIE: PitfallIn Theaters May 29INSTAGRAM: @xcnatch FOR MORE WITH ELISHA KRAUSS:INSTAGRAM: @elishakraussWEBSITE: elishakrauss.com JOURNAL: https://www.washingtonexaminer.com/author/elisha-krauss/LIVE SHOWS: May 14 - Covina, CA (Live Podcast)May 15 - Visalia, CAMay 16 - Modesto, CAMay 24 - Costa Mesa, CA (2 Shows)Thank you for supporting our sponsors:BetOnlineGo to https://hometitlelock.com/adamcarolla and use promo code ADAM to get a FREE title history report and a FREE TRIAL of their Triple Lock Protection! For details visit https://hometitlelock.com/warrantyMarathonRewards.comForThePeople.Com/ADAMoreillyauto.com/ADAMpluto.tvSimpliSafe.com/ADAMSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Gaius and Germanicus debate in their favorite wine bar by the Thames, in Londinium, Spring 92 AD. This discussion examines the metamorphosis of the American Republic into an Empire by analyzing the symbolic use of architecture and statuary. The hosts reflect on the "emperor's" recent unveiling of a golden statue of himself at a golf course, capturing his image following an assassination attempt. Germanicus identifies this as a "lineal connection to Rome," specifically the period when emperors began to ascend into godhood to legitimate their authority—a shift from the early republic's focus on celebrating civic heroes like George Washington. While Washington rejected kingship and was memorialized by a sacred obelisk, modern leaders are seen as adopting "Egyptian or Babylonian-like" temple tropes, such as presidential libraries. The conversation further critiques the "emperor's" plan to build an "arch of exaltation" and a massive ballroom in Washington D.C. Unlike classical Roman arches that celebrated state victories with balanced proportions, this proposed arch is described as a narcissistic extrapolation that lacks a compelling rationale and ignores traditional aesthetics. Finally, the hosts discuss the symbolism of gold, noting its association with the "Sun King" Louis XIV rather than traditional Greco-Roman statuary, suggesting a drift toward monarchical and discontinuous design. (1/3)1583 LIVY