Podcasts about Hanson

Just as we can exercise our arms or legs to build physical strength, we can exercise our brains like we do any other muscle. Therapist Amy Morin joins Forrest to help us learn how to regulate our thoughts, manage our emotions, and become more psychologically flexible. These key skills are particularly important for building a healthy relationship. Forrest and Amy explore how couples can work together to identify their issues, deal with effort imbalances, and avoid common mistakes (like having, get this, not enough conflict). About our Guest: Amy Morin is a licensed clinical social worker, bestselling author, and the host of the Mentally Stronger podcast.Her most recent book is 13 Things Mentally Strong Couples Don't Do, out on December 26th.You can watch this episode on YouTube.Key Topics:0:00: Introduction1:35: Amy's personal background, and how she got to the idea of mental strengths7:30: Self-compassion vs. self-pity11:05: Not giving away your power14:50: Diagnosing root problems in relationships18:25: When one frustration brings up all your other frustrations22:25: The inevitability of conflict, and the vulnerability in expressing remorse27:35: Setting the ground rules for a therapeutic conversation31:05: When it feels like your partner isn't invested in making changes34:50: Learning to deconstruct reactive thoughts and misguided perceptions38:30: Taking your thoughts with a grain of salt, and asking ‘what else might be true?'41:20: Scorekeeping vs. negotiating, and finding ways to meet our own needs45:40: Giving our partner what we actually want for ourselves49:00: Balancing desires for closeness and distance51:15: Not being a martyr or ‘controlling through giving'55:30: Boundaries between partners, and how our backgrounds influence our preferences1:00:35: Developing psychological flexibility1:03:40: RecapSupport the Podcast: We're now on Patreon! If you'd like to support the podcast, follow this link.Sponsors:Start speaking a new language in just 3 weeks with Babbel! Get 55% off at Babbel.com/BEING.Zocdoc helps you find expert doctors and medical professionals that specialize in the care you need, and deliver the type of experience you want. Head to zocdoc.com/being and download the Zocdoc app for FREE.Factor delivers fresh, never-frozen, fully prepared meals right to your door. Head to factormeals.com/beingwell50 and use code beingwell50 to get 50% off. Join over a million people using BetterHelp, the world's largest online counseling platform. Visit betterhelp.com/beingwell for 10% off your first month!Want to sleep better? Try the Calm app! Visit calm.com/beingwell for 40% off a premium subscription.Finally get that project off the ground with Squarespace! Head to squarespace.com/beingwell for a free trial, and when you're ready to launch use coupon code BEINGWELL to save 10% off your first purchase of a website or domain.Connect with the show:Subscribe on iTunesFollow Forrest on YouTubeFollow us on InstagramFollow Forrest on InstagramFollow Rick on FacebookFollow Forrest on FacebookVisit Forrest's website

Tawny and Lisa celebrate 200 episodes of Recovery Rocks and send a giant thank you to all of the listeners! It's also the fifth holiday episode. They talk about getting through the season in a way that keeps their recoveries strong. That means planning ahead, setting boundaries, and taking time for themselves. As always, “No,” is a complete sentence, but no one has to navigate the holidays alone either.  Music Minute features Hanson and Wham!  This episode is sponsored by the sober entrepreneurs at Sour Humanoid vinegar. Add a splash of these artisanal vinegars to your dinner to brighten up the flavor of your protein and veggies. Order a bottle today at sourhumanoid.com and follow them at @sourhumanoid. Order Tawny's book, DRY HUMPING: A Guide to Dating, Relating, and Hooking Up Without the Booze Sign up for "Beyond Liquid Courage" Purchase Lisa's memoir, Girl Walks Out of a Bar

Good#NFL Network's Scott "bleeping" Hanson, not only going into extras with the Bills-Eagles game, but doing so in the face of a fire alarm. #BillsMafia #FlyEaglesFly BadFormer Ohio State RB Maurice Clarett took to Twitter to actively recruit Arch Manning to enter the transfer portal and become a Buckeye...his pitch came shortly after the loss to Michigan. #Buckeyes #GoBlue #HookEm DumbTexas A&M getting Ryan Day then Mark Stoops and then settling on Duke's HC Mike Elko #GigEm #GoDuke

What can I do if my partner dominates conversations about our relationship? How can I navigate situations where I want to repair, but other people don't? What's a “highly sensitive person,” and how does it relate to conditions like complex PTSD, ADHD, and autism? In this episode of Being Well, Dr. Rick and Forrest open up the mailbag and answer questions from listeners. If you'd like to have a question answered on the podcast, you can join us on Patreon or send it in to contact@beingwellpodcast.com.You can watch this episode on YouTube.Key Topics:0:00: Introduction2:00: What can I do when my partner dominates relationship conversations, but also complains about me “interrupting?”12:45: How can you repair with family members…when they don't want to repair?22:55: Why do intrusive thoughts arise late at night? How can we address them?28:00: I give to a fault in my relationships. What can I do? 34:10: How do you work with the tendency to be overly competitive?40:45: What do you think about the Highly Sensitive Person (HSP) “diagnosis?” How does it relate to conditions like complex PTSD, ADHD, and autism?55:15: RecapSponsors:Start speaking a new language in just 3 weeks with Babbel! Get 55% off at Babbel.com/BEING.Zocdoc helps you find expert doctors and medical professionals that specialize in the care you need, and deliver the type of experience you want. Head to zocdoc.com/being and download the Zocdoc app for FREE.Factor delivers fresh, never-frozen, fully prepared meals right to your door. Head to factormeals.com/beingwell50 and use code beingwell50 to get 50% off. Join over a million people using BetterHelp, the world's largest online counseling platform. Visit betterhelp.com/beingwell for 10% off your first month!Want to sleep better? Try the Calm app! Visit calm.com/beingwell for 40% off a premium subscription.Finally get that project off the ground with Squarespace! Head to squarespace.com/beingwell for a free trial, and when you're ready to launch use coupon code BEINGWELL to save 10% off your first purchase of a website or domain.Connect with the show:Subscribe on iTunesFollow Forrest on YouTubeFollow us on InstagramFollow Forrest on InstagramFollow Rick on FacebookFollow Forrest on FacebookVisit Forrest's website

Warden's News November 2023 A hunter in Hanson legally killed Pumpkin the bear, MassWildlife sayshttps://www.cbsnews.com/boston/news/pumpkin-bear-hanson-killed-hunter-police/ A $20K reward was offered for information regarding poaching of bull elk in Shannon County, MO https://www.kfvs12.com/2023/11/16/20k-reward-offered-information-regarding-poacher-bull-elk-shannon-county-mo/ The Exotic Wildlife Trade Is Thriving in Texas https://www.texasmonthly.com/travel/exotic-wildlife-trade-smugglers-texas/ Are Animal-Rights Activists Hijacking Our Wildlife Commissions? https://www.outdoorlife.com/conservation/animal-rights-wildlife-commission-takeover-podcast/ WILDLIFE OFFICERS MAKE DISTURBING AUTOPSY DISCOVERY AFTER EUTHANIZING SICK BEAR: ‘IT'S A CALL WE WISH WE NEVER HAD TO MAKE'https://www.thecooldown.com/outdoors/telluride-colorado-trash-bear-plastic/ Upstate NY hunters charged with illegally spotlighting deer https://www.newyorkupstate.com/outdoors/2023/10/upstate-ny-hunters-charged-with-illegally-sp otlighting-deer.html Wyoming's annual warden report details unusual violations https://billingsgazette.com/outdoors/wyoming-warden-report-violations-wyoming-game-and-fish-hunting-fishing/article_b114e0c8-737d-11ee-815b-37f3b98cf263.html WALLEYE TOURNAMENT CHEATER IS ALSO A DEER POACHER https://www.themeateater.com/conservation/wildlife-management/walleye-tournament-cheater-is-also-a-deer-poacher Learn more about your ad choices. Visit megaphone.fm/adchoices

The Surprise arrives in Sierra Leone. In the midst of amazing wildlife, Stephen takes his chance with Christine. Jacob and Stephen worry about Jack, and young Hanson enters the boxing ring, fighting for the Surprise. Ch 5.

We continue the month long journey into noir-ness, with one of the better, recent adaptations of the genre. L.A. Confidential (1997) does a great job of weaving multiple story lines, while not dumbing down the plot. Great acting from not only the main, but also supporting characters, just enhance the experience. And we can finally answer the question: Who is Rollo Tomasi?Subscribe, rate, and review:Apple Podcasts: Our Film FathersSpotify: Our Film FathersGoogle Podcasts: Our Film Fathers---------------------------------------------Follow Us:Instagram: @ourfilmfathersTwitter: @ourfilmfathersEmail: ourfilmfathers@gmail.com

PIIIIIIIP! LFE's second set of hundreds kicks off at our new recording location in a literal mansion. Pip Hanson is perhaps the Twin Cities' best know bar person. He's been thrice nominated by James Beard, launched the legendary Marvel Bar (RIP

Melvin Eugene Hanson was dead. The 46-year-old had apparently passed away in his doctor's office after he'd called to complain about chest pain. Right away, investigators were suspicious. Why had Melvin's doctor encouraged him to come into the office? Why not tell him to go to the emergency room? Dr. Richard Boggs was quick to provide an answer. He said that Melvin didn't trust other doctors. But investigators couldn't shake the feeling that something was off. And now for a note about our process. For this episode, Brandi copy and pasted from the best sources on the web. And sometimes Wikipedia. (No shade, Wikipedia. We love you.) We owe a huge debt of gratitude to the real experts who covered these cases. In this episode, Brandi pulled from: “Blood, Sweats, and Tears” episode The Real Murders of Los Angeles “Mistaken for Dead” episode Forensic Files “After Doctor Claims a Man Died in His Office, Cops Uncover a Murder and $1 Million Insurance Scam” by Joe Dziemianowicz, oxygen.com “Murder-for-insurance scam nearly eluded authorities” by The Associated Press, Lancaster Eagle Gazette “Prosecutors Again Seek Death Sentence for Doctor” by James Quinn, The Los Angeles Times “Doctor gets life for murder scheme” by The Associated Press, North County Times “Killer in Fraud Case Draws Life Sentence : Courts: No chance of parole for businessman Melvin Hanson, who murdered bookkeeper in plan to fake his own death.” By Nancy Hill-Holtzman, The Los Angeles Times “Jurors Split Verdict in Insurance Murder Case” by Nicholas Riccardi and Ann W. O'Neill, The Los Angeles Times “Notorious Swindler Recounts Notorious ‘Just Sweats' Case, Including His Mysterious Vanishing Act” by 10tv.com, WBNS 10 News “Neurosurgeon Turns Into a Killer to Finance His Life” by Sabana Grande, medium.com “Fraud, Murder, Bike Shorts: A Just Sweats Timeline” by Rebecca Reisner, forensicfilesnow.com “'Just Sweats' fraudster seeks second chance after 2 decades in prison” by Staff Writer, The Columbus Dispatch “People v. Hanson” casemine.com YOU'RE STILL READING? My, my, my, you skeezy scunch! You must be hungry for more! We'd offer you some sausage brunch, but that gets messy. So how about you head over to our Patreon instead? (patreon.com/lgtcpodcast). At the $5 level, you'll get 52+ full length bonus episodes, plus access to our 90's style chat room!  

"Life is shit. Accept it and get on with the job" — Andrew Hanson. Although Andrew Hanson wasn't interested in having kids, now that he has them he says they've "kicked his head open". He shares how they've shaped his work and worldview, including his approach to spending as much time with them as possible. Andrew also shares his 'sketch' approach to comedy and how his heroes informed the values he lives by as an adult. Also, can comedy change the world? Check out Andrew's projects: https://bio.to/AndrewHansen  See TOFOP live at the Sydney Comedy Store: https://linktr.ee/TOFOP  Fill out this survey and help us keep the podcast free, plus you'll go in the draw to win a $100 gift voucher: https://form.typeform.com/to/Gy82VLlz See omnystudio.com/listener for privacy information.

“花儿”是由三个北京中学生组成的POP-PUNK乐队,主唱兼吉它手大张伟、鼓手王文博14岁,贝斯手郭阳19岁。他们的第一张专辑《幸福的旁边》在乐队成立不到10个月时出版发行并获得了不错的口碑和成绩。在其它中学生还在唱片店里找Backstreet boy或是小箮箮时,他们已经拿起吉它唱自已的歌了。 有人说,花儿从年龄上来说是中国的HANSON,从音乐上来说是中国的Green day。仅从这个意义上说,花儿将会被写入中国摇滚音乐史。当然,花儿的意义不仅于此。一个高中女孩子说,喜欢他们是因为他们唱出了我想说的,听了他们的歌我觉得这就才是我一直想听的音乐。确实,花儿的音乐就是中学生成长的烦恼。他们的口号是,只要你想,你就可以！ 花儿的歌很率真、很动听,也有点欲作新词强说愁的味。有人说他们是中国第一支未成年乐队,有人说他们带来了中国摇滚的希望,我只是希望这一切是开始,而非结束 时代真的变了,现在豆蔻年华的孩子们已经有自已的摇滚了。我们那时候在做什么?看琼瑶小说、编诗集?而花儿却是用音乐率真地表达他们的快乐和忧郁。花儿的快乐和忧郁是真实的,我们的快乐和忧郁因何而起?

This episode features:1) The Causes of WW2:A presentation of Sowell's essay "Intellectuals and War," from Sowell 2010 classic "Intellectuals and Society." In particular, I discuss the 6 causes of WWII, from Sowell's perspective.2) My conversation with Victor Davis Hanson, (VDH):VDH is a Classicist and Military Historian at the Hoover Institution at Stanford University.You can find his books and columns at: VictorHanson.com and I highly recommend you subscribe for premium access to all his essays.Notes to help you get the most out of this episode:• My four favorite Victor Davis Hanson books: 1.  Mexifornia (2003)2. The Second World Wars (2017)3. The Case for Trump (2019)4. The Dying Citizen  (2021)Dr. Hanson's new book is called "The End of Everything: How wars descend into annihilation," which will be released May 2024.• This episodes' song list:- War Pigs: Black Sabbath-Give Peace a Chance: John Lennon-Let There Be Peace on Earth: Boys Choir or Harlem-Praise the Lord, Pass the Ammunition: Kay Kyser-The Flesh Failures: Galt McDermott-Heal the World: Michael Jackson-We Are the World: USA for Africa-Blowin' in the Wind: Bob Dylan-Where Have All the Flowers Gone-Where is the Love: Black Eyed Peas-Ride of the Valkyries: Richard Wagner-One Day: MatisyahuTHERE ARE 3 WAYS TO SUPPORT THE PODCAST:1) Support the show financially by subscribing with a monthly contribution on Patreon:   www.Patreon.com/SowellGeniusThe money raised through Patreon supports our efforts to popularize the books and ideas of Thomas Sowell.----------------------------------------------2) Rate and review the podcast on Apple Podcasts. This helps a lot by nudging the show to the top of Google searches. I really appreciate the many positive reviews, especially this one by Jonsby: "This is one of the few podcasts that I actually slow down so I can savor it!"----------------------------------------------3) Purchase our Thomas Sowell Post It Note pads:  You can find all 250+ digital images of the post it notes HERE, feel free to download them and use them however you like.To purchase pads of printed post it notes, please visit our shop at: GeniusSowell.etsy.com I know you have thousands of other podcasts you could be listening to, and I truly appreciate the time and interest you show in mine.Alan WolanSupport the show

In this episode of 'The Top 5 Podcast', hosted by Kris McPeak and  Annie Pruitt, the pair discuss their top five guilty pleasure songs, and this crazy-fun playlist includes tunes from artists like the Nelson brothers, Hanson, and wildly popular boy bands like New Kids on the Block and Backstreet Boys. They mention songs from Rebecca Black, Air Supply, and Ashley Simpson. They also delve into their honorable mentions, including tracks by Dead Eye Dick and Rick Springfield. The discussion also includes reminiscing over the years and the importance of some of these songs in their lives. Want the playlist?  Ya darn tootin'!  CLICK HERE to get your paws on this one - it's super-duper fun! 00:01 Introduction and Welcome 00:33 Pre-Thanksgiving Chit-Chat 02:20 Guilty Pleasure Songs Discussion Begins 03:27 Listener Engagement and Contact Information 03:49 Top Five Guilty Pleasure Songs Countdown 18:52 Honorable Mentions and Final Thoughts 26:19 Recap and Conclusion

Zachary Hanson is a machine learning expert, entrepreneur, and author of “Turning Feral: A Modern Journey of Hunting, Trapping, and Living Intentionally in the Wilderness”. After a decade of working in the corporate world, Zachary exited a life of suburban comforts in pursuit of purpose and a connection to the wilderness. In this episode, Zach explains his journey into self-sufficiency, hunting, and transitioning to life off the grid. We discuss our inherent need for consequences and how reducing our reliance upon others can boost our self-worth and meaning. Zach shares his 'let me die learning' attidude and much more. TIMECODES: (0:49) - Daily Life In Atlanta, Idaho (3:53) - Rejecting Suburban Sedation (7:13) - Finding Purpose Beyond Banality (9:30) - The Value Of Consequences (11:20) - Why Zach Moved Off The Grid (15:15) - Perception Vs Reality Of ‘Turning Feral' (17:23) - Learning Lessons & Finding Help (20:38) - Earning Respect Of The Community (21:39) - Embracing Humility, Erasing Ego (23:11) - Balancing Self-Sufficiency & Modern Conveniences (26:24) - Water Crisis Story (28:04) - Importance Of Self-Sufficiency (32:52) - Opinions From Friends/Family/Coworkers (35:33) - Challenges For Making The Lifestyle Transition (37:13) - Start Small (38:22) - Advice For Those Wanting To Live Off Grid (40:47) - ‘Let Me Die Learning' Attitude (43:50) - Avoiding Dogmas (46:00) - Reliance On Community (52:37) - Teaching Children Wilderness Skills (57:10) - How Nature Reinvigorates The Soul (1:00:58) - How AI Has Changed Over Time (1:03:24) - Negative Impacts Of AI For More: Follow Brock on Instagram Follow Brock on YouTube Follow Zach on Instagram Buy Turning Feral here Support The Podcast: ⁠ switchback ⁠⁠⁠⁠Electrolytes⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠Ten Thousand⁠⁠⁠⁠ | Code: COVINGTON ⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠Flux Footwear ⁠⁠⁠⁠| Code: Brock --- Support this podcast: https://podcasters.spotify.com/pod/show/zero-quit-podcast/support

In one of the most interesting conversations we've ever had on the podcast, Forrest is joined by clinical psychologist Dr. Jacob Ham to explore what really helps people work with - and be with - trauma. They begin with Dr. Ham's background and what drew him to trauma work before Forrest asks him how he "conceptualizes" different kinds of traumatic experiences. Dr. Ham then takes them away from the conceptual, and toward the felt. They talk about cultivating a felt sense of connection, empathy as a way in to relationship, and the value of anger. Dr. Ham shares about his own process taking risks as a clinician, using parts work, moving away from the "false idol" of cognizing, and finding a unique way in for each individual.About our Guest: Dr. Jacob Ham is a clinical psychologist, Associate Clinical Professor of Psychiatry at Mount Sinai, and the Director of the Center for Complex Trauma. He was the therapist former podcast guest Stephanie Foo wrote about in her wonderful book What My Bones Know.You can watch this episode on YouTube.Key Topics:0:00: Introduction2:30: Jacob's background5:20: Cultivating a felt sense of connection vs. idolizing the concept of trauma11:00: A monastic, medical, and artistic approach13:00: Knowing our intentions, and feeling others' pain as a therapist18:00: Surrendering to overwhelming grief23:50: Love, vulnerability, and authenticity29:45: The value of anger, the energy it demands, and navigating it with humility34:45: Presence, and taking risks as a clinician40:40: How Jacob does parts work, and finding what works with each individual46:15: Staring at the finger that's pointing at the moon49:25: Does a good therapist need to have experienced trauma?52:30: Honoring our inner protectors, surrendering to pain, and knowing it won't last forever56:20: Shaping others' ability to help you, and processing trauma without professional help1:00:15: Tipping points and surrender1:04:15: RecapSupport the Podcast: We're now on Patreon! If you'd like to support the podcast, follow this link.Sponsors:Start speaking a new language in just 3 weeks with Babbel! Get 55% off at Babbel.com/BEING.Zocdoc helps you find expert doctors and medical professionals that specialize in the care you need, and deliver the type of experience you want. Head to zocdoc.com/being and download the Zocdoc app for FREE.Factor delivers fresh, never-frozen, fully prepared meals right to your door. Head to factormeals.com/beingwell50 and use code beingwell50 to get 50% off. Join over a million people using BetterHelp, the world's largest online counseling platform. Visit betterhelp.com/beingwell for 10% off your first month!Want to sleep better? Try the Calm app! Visit calm.com/beingwell for 40% off a premium subscription.Finally get that project off the ground with Squarespace! Head to squarespace.com/beingwell for a free trial, and when you're ready to launch use coupon code BEINGWELL to save 10% off your first purchase of a website or domain.Connect with the show:Subscribe on iTunesFollow Forrest on YouTubeFollow us on InstagramFollow Forrest on InstagramFollow Rick on FacebookFollow Forrest on FacebookVisit Forrest's website

There are irregularities (of the digestive kind) aboard the Surprise, as Mr Hanson progresses with Jack as a mentor. Stephen hopes for intelligence from Dr Jacob while the galley chorus rallies round. Ch 4.

National take a hike day. Entertainment from 2010. US Capitol moved from Philadelphia to Washington D.C., Suez Cannal opened, Computer Mouse invented, 1st party fraternity formed. Todays birthdays - Rock Hudson, Toto, Martin Scorsese, Danny DeVito, Gordon Lightfoot, Stephen Root, Mary Elizabeth Mastrantonio, Ronnie DeVoe, Rachel McAdams, Isaac Hanson. Augest Rodin died.Intro - Pour some sugar oln me - Def Leppard http://defleppard.com/Take a hike song - Jeff AltWe R who we R - KeshaAs she walks away - Zac Brown Band & Alan JacksonBirthdays - in da club - 50 Cent https://en.wikipedia.org/wiki/50_CentSundown - Gordon LightfootPoison - Bell Biv DeVoeMMMBop - HansonExit - It's not love - Dokken http://dokken.net/https://coolcasts.cooolmedia.com/

In this episode, Cory talks with Discograffiti about: The tracks on each record that've driven Cory batshit crazy; The piece of advice David Berman passed along to him, which wound up having a profound effect; And Cory's picks for his two best records, his worst, and what he believes to be the best Wand song of all time. Listen: https://podfollow.com/1592182331  2-3 podcasts / week: Patreon.com/Discograffiti  Currently, there are over 100 Patreon episodes. That's an entire universe of indispensable music podcasts available to you for the price of a cup of coffee a week. Please Pledge/Share: Gofund.me/d316c87c Coming Monday: The Cory Hanson Patreon Collection, Vol. 2 CONNECT Join our Soldiers of Sound Facebook Group: https://www.facebook.com/groups/1839109176272153 Patreon: www.Patreon.com/Discograffiti Podfollow: ⁠⁠https://podfollow.com/1592182331⁠⁠ Instagram: https://www.instagram.com/discograffitipod/ Facebook: https://www.facebook.com/Discograffiti/ Twitter: https://twitter.com/Discograffiti YouTube: https://www.youtube.com/channel/UClyaQCdvDelj5EiKj6IRLhw Web site: http://discograffiti.com/ CONTACT DAVE Email: dave@discograffiti.com Facebook: https://www.facebook.com/hooligandave Instagram:  https://www.instagram.com/davidgebroe/ Twitter: https://twitter.com/DaveGebroe #coryhanson #wandband #westerncum #coryhansonwesterncum #dragcity #dragcityrecords #bestof2023 #metalmachinemuzak #discograffiti #soldiersofsound #hotlicks #thetop10 #thetopten #top10show #tapedundermyballs #davidberman #silverjews #thesilverjews --- Send in a voice message: https://podcasters.spotify.com/pod/show/discograffiti/message Support this podcast: https://podcasters.spotify.com/pod/show/discograffiti/support

After a two-week break, Daniel and Adam talk about the Halloween 5K and the Wine and Dine 10K race at Disney. Adam gives us an update on Sydney (the dog), and talks about the Pink concert that he went to. There is some confusion about the ingredients of a Bellini and concerns about the Little Fatty Cast. Finally, Adam talks about his trip to Chicago and Daniel discovers that Hanson has 19 kids! Voice: 707-61-DEATH Email: Contact@MixMinusPodcast.com

Nick Hanson is one of 13 SHSMD Rising Star Awardees. T​​​​he SHSMD Rising Star recognizes health care strategy professionals under the age of 40 who have demonstrated outstanding promise in their respective fields. This recognition shines a spotlight on SHSMD members who have made or are on their way to making significant contributions to their profession and the SHSMD membership.

I heard if you put the Target Exclusive Tangerine Edition of the 1989 (Taylor's Version) vinyl on your turntable and take a photo of it with your GameBoy Camera then swap the cartridge to Pokémon Blue without resetting the console you get a Pikachu that can learn Surf.Discussed: WarioWare Move It!, Pokemon, Cocoon, Thirsty Suitors, Xenosaga Episode I---Find us everywhere: https://intothecast.onlineJoin the Patreon: https://www.patreon.com/intothecast---Follow on Threads: https://threads.net/@intothecastFollow on Tumblr: https://intothecast.tumblr.com---Follow Stephen Hilger: https://stephenhilgerart.com/Follow Brendon Bigley: https://threads.net/@brendonbigleyProduced by AJ Fillari: https://bsky.app/profile/ajfillari.bsky.social---Season 6 Cover Art by Scout Wilkinson: https://scoutwilkinson.myportfolio.com/Theme song by Will LaPorte: https://instagram.com/ghostdownphoto---Timecodes: (00:00) - Intro (01:37) - Stephen Wah-ndheim // Warioware: Move It! (25:53) - A lil TWG plug! (33:45) - SOMEONE'S Segment // What makes a "Pokemon game"? (48:13) - Another game about putting a creature into a little ball // Cocoon (01:05:14) - Jumping another orb deeper // Thirsty Suitors (01:23:30) - Have you heard the call of Dagon yet? (01:23:56) - It's GOTY prep season baby (01:24:33) - Keeping you on your *fuckin* toes // Xenosaga Episode I: Der Wille zur Macht (01:37:56) - TW: SUICIDE (01:38:38) - Keeping you on your *fuckin* toes // Xenosaga Episode I: Der Wille zur Macht (01:49:09) - Wrapping up ---Thanks to all of our amazing patrons including our Eternal Gratitude members: | Jim W | Susan H | Olivia K | Dan S | Zach D | Dominick N | Brett S | Evan B  | Robert L | min2 | Aaron G | Matthew S | Erik M | Brady H  | Joshua J | Tony L | Danny K | Shanna P | Seth MC | Adam B | Andy H | Demo | Maxwell L | Spiritofthunder | Jason W | Jason T | Corey T | Minnow Eats Whale | Caleb W | Jesse W | Mike T | Codes | Wesley | Erik B | Butterfly B | Gabe O | Lasse B | Jeff N | Sergio L | ninjadeathdog | Rory B | A42PoundMoose | Mr Andrew S | Peter | Stellar.Bees | Brendan K | Scott R | wreckx | Noah OR | Michael G | Arcturus  | Chris R | hepahe | Chase A | Anna | Nick Q | Chris M | RB | Karen H | Michaela W | Adam F | Scott H | Lauren H | Ben G | Therese K | jgprinters  | Matt H | Murray | Trevor B | David P | Jason K | Bede R | Kamrin H | Andrew D | Kyle S | Philip N ★ Support this podcast on Patreon ★

Western Art - On today's episode we welcome a very special guest, Erin Hanson to the podcast! Erin takes us through her evolution as an artist starting at a young age. As a teenager she apprenticed at a mural studio and would go on to receive a degree in bio-engineering with the art world ultimately calling back to her. Throughout her lustrous career she has captivated audiences with her vibrant and striking landscapes, and has even developed the style Open Impression being taught in art schools all over. This episode is sponsored by Western Art Collector Magazine.

Ah the holidays, that blessed time of year when we come together with our highly functional family systems to engage in some good, old-fashioned fun. If that sounded like a joke, this episode is for you. Dr. Rick and Forrest explore how to survive the holidays with the dishes (mostly) intact. They talk about the pull of dysfunctional family systems, our tendency to return to the way things were “back then,” and balancing the desire to flip the Thanksgiving table with the desire to just make it through another year. I thought this was one of the most interesting conversations we've had recently, and I hope you enjoy it.You can watch this episode on YouTube.Key Topics:0:00: Introduction2:15: What makes the holidays tough?5:45: The gap between who you are now and how your family system interacts with you14:45: Parents yearning for the past, and craving gratitude24:20: Finding agency amidst obligation26:55: The weaponization of morality, and not needing to defend boundaries32:45: Appreciating something about people amidst your struggles with them, and identifying the stakes38:50: Getting through when it's hard43:30: The tension and ambiguity of wanting to speak up47:00: Resourcing yourself ahead of time, and recognizing what's in your best interest51:50: Two kinds of grief and loss1:01:40: RecapSupport the Podcast: We're now on Patreon! If you'd like to support the podcast, follow this link.Sponsors:Start speaking a new language in just 3 weeks with Babbel! Get 55% off at Babbel.com/BEING.Zocdoc helps you find expert doctors and medical professionals that specialize in the care you need, and deliver the type of experience you want. Head to zocdoc.com/being and download the Zocdoc app for FREE.Factor delivers fresh, never-frozen, fully prepared meals right to your door. Head to factormeals.com/beingwell50 and use code beingwell50 to get 50% off. Join over a million people using BetterHelp, the world's largest online counseling platform. Visit betterhelp.com/beingwell for 10% off your first month!Want to sleep better? Try the Calm app! Visit calm.com/beingwell for 40% off a premium subscription.Finally get that project off the ground with Squarespace! Head to squarespace.com/beingwell for a free trial, and when you're ready to launch use coupon code BEINGWELL to save 10% off your first purchase of a website or domain.Connect with the show:Subscribe on iTunesFollow Forrest on YouTubeFollow us on InstagramFollow Forrest on InstagramFollow Rick on FacebookFollow Forrest on FacebookVisit Forrest's website

Siyamak sits down with Victor Davis Hanson, scholar and historian with the Hoover Institute, to talk about what makes California so expensive, why millions of people left California, and how California is becoming a medieval society. “We have the largest number of billionaires in the United States, we have the wealthiest zip codes. We also have the highest number of people on public assistance," Mr. Hanson said. "You sort of had a medieval society where the middle class fled. And those are the brightest and the best and the smartest and the most capable and the most angry, most important.” ____ This episode is sponsored by: Old Glory Bank (started by Larry Elder, John Rich, and Dr. Ben Carson) stands with you, so open an account today at https://oldglorybank.com/ It just takes 8 minutes. Midas Gold Group, the nation's No. 1 veteran-owned gold dealer and most trusted source for gold & precious metals: https://www.midasgoldgroup.com/ *Views expressed are opinions of the host and guests, and do not necessarily reflect the views of The Epoch Times. ⭕️Watch in-depth videos based on Truth & Tradition at Epoch TV

In this episode, Cory talks with Discograffiti about: What he's looking for from a record with Wand; 21 bands that've had a huge influence on him; And his 2 favorite tracks from his new record, Western Cum, which is a masterpiece. 2-3 podcasts / week: Patreon.com/Discograffiti  Currently, there are over 100 Patreon episodes! That's an entire universe of indispensable music podcasts available to you for the price of a cup of coffee a week. Please Pledge/Share: Gofund.me/d316c87c CONNECT Join our Soldiers of Sound Facebook Group: https://www.facebook.com/groups/1839109176272153 Patreon: www.Patreon.com/Discograffiti Podfollow: ⁠⁠https://podfollow.com/1592182331⁠⁠ Instagram: https://www.instagram.com/discograffitipod/ Facebook: https://www.facebook.com/Discograffiti/ Twitter: https://twitter.com/Discograffiti YouTube: https://www.youtube.com/channel/UClyaQCdvDelj5EiKj6IRLhw Web site: http://discograffiti.com/ CONTACT DAVE Email: dave@discograffiti.com Facebook: https://www.facebook.com/hooligandave Instagram:  https://www.instagram.com/davidgebroe/ Twitter: https://twitter.com/DaveGebroe #coryhanson #wandband #westerncum #coryhansonwesterncum #dragcity #dragcityrecords #bestof2023 #metalmachinemuzak #discograffiti #soldiersofsound #hotlicks #thetop10 #thetopten #top10show #tapedundermyballs  --- Send in a voice message: https://podcasters.spotify.com/pod/show/discograffiti/message Support this podcast: https://podcasters.spotify.com/pod/show/discograffiti/support

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

On this week's episode, Ben Hanson is joined by Kelsey Lewin and Jeff Marchiafava to talk about the fantastic remake of Star Ocean: The Second Story R, the surprising new Robocop game, and to share more thoughts on WarioWare: Move It before Jason Guisao joins the show to talk about being let go from Bungie and how he's hoping to apply his writing skills to another game studio in the future. Then we talk about 2023 overall and how the incredible year in gaming compares to the greatest video game years of all time. Oh, and Ben finally got to play PianoVision in VR so he talks about that. Then we answer questions submitted on Patreon by the community and award the iam8bit question of the week! You can win a prize and help make the show better by supporting us on Patreon and leaving a question! https://www.patreon.com/minnmax Watch and share the video version here - https://youtu.be/hStc5Egte9U Follow Jason Guisao on Twitter here - https://twitter.com/Jason_Guisao Help support MinnMax's supporters! https://www.rocketmoney.com/minnmax https://www.hellofresh.com/minnmax - Promo Code: MINNMAXFREE https://www.uncommongoods.com/minnmax - 15% Off https://www.iam8bit.com - 10% off with Promo Code: GOBBLETILYOUWOBBLE RSVP for Day of the Devs in LA on December 8th here - https://bit.ly/dotd2023gameawardseditiontickets To jump to a particular discussion, check out the timestamps below... 00:00:00 - Intro 00:01:58 - Win Detective Pikachu Returns 00:04:29 - Star Ocean: The Second Story R 00:31:52 - Robocop: Rogue City 00:41:06 - WarioWare: Move It 00:46:23 - Jason Guisao on life after Bungie 00:54:25 - 2023's brutal game industry layoffs 01:00:53 - Debating if 2023 is the best year ever for games 01:13:22 - Pianovision 01:20:27 - Thanking MinnMax's biggest supporters 01:30:20 - Community questions 02:19:34 - Get A Load Of This Jay's GALOT - https://www.johnwilliams.org/reference/biography Kelsey's GALOT - https://www.reallyradweekend.com/ Hanson's GALOT - https://www.britishmuseum.org/blog/whats-name-months-year JeffM's GALOT - https://youtu.be/HJ0GdGkZ5PM?si=q7_pz4K2GUoX4Jff Community GALOT - https://youtu.be/pDB_wYdn5f4?si=r0ho1pAbuKex4VZ0 Disclosure - Games discussed on MinnMax content are most often provided for free by the publisher or developer. Follow us on Twitch - https://www.twitch.tv/minnmaxshow Subscribe to our YouTube channel - https://www.youtube.com/minnmax Subscribe to our solo stream channel - https://www.youtube.com/@minnmaxstreamarchives Support us on Patreon - https://www.patreon.com/minnmax Buy MinnMax merch here - https://minnmax.com/merch Follow us on Twitter - https://twitter.com/minnmaxshow Follow us on Facebook - https://www.facebook.com/minnmaxshow Go behind the scenes on Instagram - https://www.instagram.com/minnmaxshow Become a Game Champion by supporting MinnMax at the $50 tier on Patreon and lock in the game of your choice! https://www.patreon.com/minnmax Sid Meier's Alpha Centauri - Jessica-Star Ghost of Tsushima - ProcyonNumber6 Chess - RabidLime Peglin - Malcolm Holliday Clemens Zobel - Strangehold Superman 64 - Zachary Pligge Luck Be A Landlord - TrampolineTales PT - Patrick Polk Sp!ng - PrettyGoodPrinting.com Baldur's Gate 2 - Jawarhello This podcast is powered by Pinecast.

It's Anne and Damian, bitch. With SAG still on strike, we're back with another “just us” episode. We're breaking down Britney Spears' new memoir The Woman Inside Me and Michelle Williams' performance in the audio book. That, plus we pledge our allegiance to the Backstreet Boys, discuss whether Gloria Stuart deserved an Oscar over Kim Basinger, and Anne berates Damian for not getting on The Morning Show wagon. Next episode we're doing listener Q&As. Slide into our DMs. Follow us on social media: @youmightknowherfrom || @damianbellino || @rodemanne Discussed this week: Zombie clause in AMPTP current offer Kylie Minogue Vegas tix we're $$$$ Celine Dion and Olivia Newton-John in Vegas were formative Britney Spears' The Woman Inside Me, read by Michelle Williams is excellent Britney on Paula Cole read by Michelle is so meta (Dawson's Creek theme) She was friends with Natalie Portman and threw a New Year's party with her at some point  Britney and Colin Farrell had a two week affair Elliot Page's memoir Pageboy is a juicy read  We are Backstreet Boys all the way Michelle doing Justin saying “Fo shiz fo shiz”  Chris Kirkpatrick from *NSYNC had box braids Taylor Hanson has 5 kids (omg no it's 7!!) Zac has 5 and Isaac has 3 Hanson's music video with Gloria Stuart “River” Lookout Anne can play “I Will Come to You” on the piano  Kim Basinger beat Gloria Stuart for the 1997 Oscar Kim had panic attacks The Door in the Floor (Kim Basinger) vs Message in a Bottle (Robin Wright) John Irving book  Damian hates movies based on a song titles:  Message in a Bottle Love Potion #9 My Love Don't Cost a Thing Can't Buy Me Love Anne hates The Police (ACAB) Please dear god watch The Morning Show Gugu Mbatha Raw may or may not still be on it  Adina Porter (former YMKHF guest) plays Jen's assistant and never comes back Show bibles are important. Persia White (former YMKHF guest) said they had one for The Vampire Diaries  Our DMs are open for Q&A!!! Paula Cole loooks great! Golden Bachelor Gerry is disgusting Ed Harris, James Naughton, Dick Van Dyke (old men we'd fuck) Gerry sounds like Will Ferrell