Podcasts about Hart

The Seattle Seahawks were a team stuck in a mediocre rut, but they got out of that right with some aggressive moves which changed their trajectory. After winning the Super Bowl, many black-and-gold fans are asking a similar question... Could the Steelers have the same type of turnaround? It would take a lot of guts, and it wouldn't be easy, but on this Friday episode of the "Let's Ride" podcast we break down what would need to happen on the Coach's Corner segment with Kevin Smith. Also, don't miss out on the latest news and the Hart to Heart Segment. This podcast is a part of the Steel Curtain Network, a proud member of the Fans First Sports Network. Check out our exclusive 20% off deals with Hyper Natural, Big Fork Brands, and Strong Coffee Company ⁠⁠⁠HERE⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

On this edition of The Drive, Hart, Ted and Dan hear from Patriots' fans regarding Josh McDaniels' performance leading the offense against the Seahawks, they react to comments from Boston Sports Journal's Mike Giardi from earlier in the show, and they discuss the most interesting moments from the NFL's Patriots-Seahawks "mic'd up" video.

Hart, Ted, Dan and Stiz share their picks for this week's Afternoons Pick-Six parlay, and they discuss the most intriguing games on the slate this weekend.

at talks to friends of the show Holly Hart and Katrina Walters about the emerging trend of social media influencers being influenced by dark money media groups.

This podcast is brought to you by LifeChurch West Chester. We pray you are blessed, and we thank you for listening! For additional content and information, please visit www.lifechurchwestchester.com

After a car accident took the lives of both her parents, Mira Caine's transition to adulthood was hard and fast. Solely responsible for the welfare of her intellectually disabled younger brother, she's searching for a better life for them both when she's approached by an enigmatic woman with an offer that seems like the answer to their problems. Allison Wyndclyffe, the young heir to an enormous fortune who's suffered her own trauma, is in need of a mentor and companion.Isolated on an island in the St. Lawrence River lies the Wyndclyffe estate—beautiful but possessing a dark and complicated legacy. As Mira settles in and befriends her troubled charge, she quickly learns her new home is full of questions that no one wants to answer. What caused Allison's father to murder his wife and almost kill his daughter? How is the tragedy connected to the arcane writings Mira stumbles across? And why do parts of the island feel strangely familiar to her?As more of the sprawling manor's secrets are revealed through Allison's damaged psyche, Mira's sense of time and self begin to erode. Before long she will come face-to-face with the unspeakable truth at the heart of Wyndclyffe, and not everyone will make it off the island alive.James talks with the author about the book! Joe Hart is the Edgar Award–winning and Wall Street Journal–bestselling author of seventeen novels, including Wyndclyffe, The River Is Dark, Obscura, The Last Girl, and Or Else. His work has been translated into eight languages as well as optioned for film. Hart lives with his family in Minnesota.

Welcome to another exciting episode of The Bourbon Road! This week, hosts Jim Shannon and Todd Ritter hit the road, navigating a snowy and icy Kentucky winter to visit the historic Sugarbush Farm in Perryville, Kentucky. They are joined by special guests Lizzie and Aaron Haynes, the passionate founders of Peter E. Hart Spirits. The episode delves deep into the rich history of the farm and its namesake, Sergeant Peter E. Hart. Lizzie shares the incredible story of her great-great-great-grandfather, a Union cavalry sergeant who rode with the 13th Union Cavalry—known as "The Dreaded 13". Sgt. Hart survived the bloody Battle of Perryville in October 1862 and later returned to purchase the very land where Lizzie and Aaron now live and operate their business. We explore how the couple drew inspiration from this family legacy and granddaddy's porch-side cigar sessions to launch their own whiskey brand. Aaron, a chemical engineer trained through the University of Kentucky's distillation program, brings his technical expertise to the crafting and blending process, ensuring every bottle honors traditional Kentucky methods. The couple discusses the challenges and triumphs of launching their brand as a non-distilling producer (NDP) in 2020, and their exciting future plans to build a 500-gallon still and a tasting room directly on their historic family property. In this episode, the tasting mat features three exceptional expressions crafted by Aaron and Lizzie. The hosts break down the flavor profiles of each: Peter E. Hart Kentucky Rye Whiskey: This rye whiskey is finished in a freshly poured bourbon barrel that was smoked for eight hours with burning staves. Bottled at 100 proof, this expression features a unique sweet smoke profile that tones down the traditional rye spice. The brand blends rye whiskeys that are no younger than three years. The hosts note a chalky Necco candy aroma alongside a light, elegant fruitiness on the palate. Peter E. Hart Wheated Kentucky Straight Bourbon (Single Barrel): This limited-edition bourbon originally came out of the barrel at a 130 cask strength before being expertly proofed down to 112 to find the perfect flavor balance. It features a highly unique mash bill using honeyed wheat and honeyed malted barley. The hosts rave about its rich mahogany color, deep caramel notes, and a satisfying butter pecan finish. Peter E. Hart Double Oaked 8-Year-Old Kentucky Straight Bourbon: Sourced from Jim Beam, this 105-proof bourbon is double oaked for three months in a Level 4 char ISC barrel without toasting. Its mash bill consists of 67% corn, 23% rye, and 10% malted barley. The secondary maturation creates an elegant, robust pour with intense notes of stewed plums, leather, dried black cherries, and a cinnamon hard candy finish. Listen in as Jim and Todd savor these incredible pours, discuss the balancing act of running a growing family business, and learn how Peter E. Hart Spirits is blending rich Civil War history with top-tier Kentucky whiskey. Be sure to check out our private Facebook group, "The Bourbon Roadies" for a great group of bourbon loving people. You will be welcomed with open arms!

On today's edition of The Drive, Hart, Fitzy and Ted discuss whether Drake Maye's disastrous performance against the Seahawks will negatively impact his career moving forward, they react to various perspectives on Will Campbell's future from around the NFL world, and they hear from Fox Sports' Nick Wright on the topic of Drake Maye's playoff run as a whole.

Hart, Fitzy and Ted react to comments from Stephen A. Smith, who spoke on First Take and foreshadowed a longer recovery than expected for Celtics star Jayson Tatum as he works to return from an Achilles injury.

Hometown Radio 02/10/26 3p: Spotlight on Homeless Animal Rescue Team (HART)

Don't let that click bait fool you. Confessional Protestants have been in the news -- not for being named in the Epstein files.  A Lutheran Church Missouri Synod district president has been charged with possessing child pornography, the moderator of the Presbyterian Church in Ireland resigned for failing to protect church members from abuse, and Presbyterians in the United States have excommunicated a minister for holding to and promoting kinism.  And you thought Anglicans had it rough.  The co-hosts, Anglican Miles Smith, Lutheran Korey Maas, and Presbyterian D. G. Hart put their heads together virtually to discuss and comment on these regretable developments.   Listeners beware.  Jeffrey Epstein is never mentioned.

Hart and Ted react to trade rumors involving Raiders star edge rusher Maxx Crosby, and they debate whether Crosby is a realistic trade target for the Patriots in this upcoming offseason.

On today's edition of The Drive, Hart and Ted debate whether the Patriots' potential treatment of the Super Bowl like a "business trip" was detrimental to the team's chances of winning, and they revisit comments from NFL analyst Mark Schlereth, as well as Patriots QB Drake Maye and head coach Mike Vrabel.

Julie Hart and Rich Guthrie are back for one of our listeners' favorite topics. Ray Graf hosts.

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Connor Hrabchak from Winnipeg Sports Talk joins the podcast to preview the Olympic tournament and give out some awards halfway through the regular NHL season. From the Hart to the Calder, we hand out all the awards and make some predictions too! Tune in now.

Hart, Fitzy, Dan and Stiz discuss the other elements of the Patriots-Seahawks game on Sunday, including the halftime show, the commercials and the quality of the broadcast.

On today's edition of The Drive, Hart and Fitzy divide up the blame for the Patriots' loss to Seattle between Mike Vrabel, Drake Maye, Will Campbell and other culprits. They also debate whether Will Campbell can be trusted as the team's long-term left tackle after his playoff performance.

On this episode of Joe Oltmann Untamed, Joe rips open the Colorado corruption scandal with a bombshell federal complaint: Christopher S.P. Gregory accuses the entire Colorado Supreme Court, Governor Jared Polis, Attorney General Phil Weiser, and dozens of judicial discipline officials of a six-year conspiracy to cover up a $2.66–$2.75 million bribe/public fraud involving former SCAO Chief of Staff Mindy Masias—deliberately hiding material facts from the federally required State Auditor audit. The complaint names nearly every sitting Justice (Berkenkotter, Boatright, Gabriel, Hart, Hood, Márquez, Samour) personally and officially, alleging systemic obstruction of justice, criminal violations, and breaches of the Colorado Code of Judicial Conduct to shield themselves from accountability.We dive deeper into the web: Justice Melissa Hart's sudden resignation (announced Dec 2025, effective Jan 2026) after two concussions and family issues comes under fresh scrutiny especially with her prior car accidents (2017 and March 2025) and a dog bite incident leading to injury, none of which appear properly reported or disciplined despite her high office. Gregory's filing demands revocation of Hart's deferred judgment in a 2025 traffic case, referral to conflict-free federal law enforcement, Denver Police investigation, and a special prosecutor calling out the judicial system's pattern of self-protection and taxpayer-funded hush money via NDAs.The stakes are massive: if these allegations hold, Colorado's highest court and executive branch face potential federal scrutiny for fraud, conspiracy, and abuse of power. Joe connects the dots on how this ties to election fraud, clerk corruption, and activist judges and charts the path forward: no more retreat, demand arrests, expose the cabal, and reclaim accountability. Tune in live truth is hitting like a freight train, the swamp is exposed, and justice is coming fast!

Universal Salvation, part 4 Welcome back to Gnostic Insights. I'm going to do my best to wrap up this review of David Bentley Hart's book, That All Shall Be Saved, Heaven, Hell, and Universal Salvation. And I hope you understand, particularly those of you who are Christians that are listening to this, that I do all of this in the name of the Father. It's not to tear down Christianity. It's to uphold the mission of the Messiah, which has been lost over the past several hundred years of Christianity. And so this talk of universal salvation is a necessary component of believing in the glory of God. Because universal salvation of all souls, not only all humans, but the dogs, the cats, the birds, the grasses, all living things, have to return to the Father, or else the Anointed loses power. The Father loses parts of himself. Okay, let's get back to David Bentley Hart. So we're going to run through these four meditations that are the body of his book. The first meditation is, Who is God? He says, The New Testament, to a great degree, consists in the eschatological interpretation of Hebrew Scripture's story of creation, finding in Christ as eternal Logos and risen Lord, the unifying term of beginning and end. There's no more magnificent meditation on this vision than Gregory of Nyssa's description of the progress of all persons towards union with God in the one pleroma, the one fullness of the whole Christ. All spiritual wills moving, to use this loving image, from outside the temple walls to the temple precincts, and finally beyond the ages into the very sanctuary of the glory as one. Okay, let me jump in here to say, do you notice that the New Testament words, when you use the correct translations, are the same as the translations in our Tripartite Tractate of the Nag Hammadi? Logos is the eternal spirit of humanity and the risen Lord. The Fullness is the one pleroma, the whole Christ. And in this statement, it's saying that all that is spiritual, which includes the spirits that reside within each of us, will all move as one into the pleroma of the Christ. That's who Christ is to us. He's the head of our pleroma. And when I speak of pleromas, I always picture that pyramidal shape, that hierarchical shape, and the capstone is the head. We 2nd order powers are children of the 1st order powers. The 3rd order powers are the Army of Christ that have come to redeem us. When Paul spoke of this, he was applying it literally to the temple in Jerusalem, where there were the walls of the temple, and most of the people were outside of the walls, and some of the people were in the temple precincts. And finally, the very sanctuary of the glory, where only the priests were allowed. These are the three parts that were mentioned, and these are archetypal of the movement of humanity, Hart is saying, from the outside of the pleroma of the Christ, into the pleroma of the Christ, and then into the very glory of God through the Christ. On page 90, Hart says, If one truly believes that traditional Christian language about God's goodness and the theological grammar to which it belongs are not empty, then the God of eternal retribution and pure sovereignty proclaimed by so much of Christian tradition is not and cannot possibly be the God of self-outpouring love revealed in Christ. If God is the good creator of all, he must also be the savior of all without fail, who brings to himself all he has made, including all rational wills, and only thus returns to himself in all that goes forth from him. And that's the end of the chapter, Who is God? And that pretty much states my basic belief on why everyone is going to heaven, because we all come from the Father, and therefore we all must return to the Father because the Father cannot be diminished in any way. And if he lost us, he'd be diminished. Do you see? The second meditation is, What is Judgment? And the subtitle is A Reflection on Biblical Eschatology. And eschatology, that's one of those big theological words that just means the end times, the end of time. On page 93, Hart says, There's a general sense among most Christians that the notion of an eternal hell is explicitly and unremittingly advanced in the New Testament. And yet, when we go looking for it in the actual pages of the text, it proves remarkably elusive. The whole idea is, for instance, entirely absent from the Pauline corpus as even the thinnest shadow of a hint, nor is it anywhere patently present in any of the other epistolary texts. There is one verse in the Gospels, Matthew 25-46 that, traditionally understood, offers what seems the strongest evidence for the idea, but then now Hart's going to explain how that can't be true. And then he says there are also perhaps a couple of verses from Revelation, and he says nothing's clear in Revelation, so he's not going to go there. But, What in fact the New Testament provides us with are a number of fragmentary and fantastic images that can be taken in any number of ways, arranged according to our prejudices and expectations, and declared literal or figural or hyperbolic as our desires dictate. It's why people can make the case for eternal damnation, but you can also make the case for not eternal damnation, because it's so metaphorical. On page 94, Hart says, Nowhere is there any description of a kingdom of perpetual cruelty presided over by Satan, as though he were some kind of Chthonian god. On the other hand, however, there are a remarkable number of passages in the New Testament, several of them from Paul's writings, that appear instead to promise a final salvation of all persons and all things, and in the most unqualified terms. How did some images become mere images in the general Christian imagination, while others became exact documentary portraits of some final reality? If one can be swayed simply by the brute force of arithmetic, it seems worth noting that, among the apparently most explicit statements on the last things, the universalist statements are by far the more numerous. And then he lists a number of verses from the New Testament that speak of universal salvation, over 20 of them at least, and I'll give you just a couple. Romans 5.18 says, So then, just as through one transgression came condemnation for all human beings, so also through one act of righteousness came a rectification of life for all human beings. And jumping in from the Gnostic sense, he doesn't say the fall of one human, he doesn't say through Adam, he says one transgression—and we would call that one transgression the Fall of Logos, the fall of the Aeon, which is a higher order being than we are. Or Corinthians 15.22 says, For just as in Adam all die, so also in the anointed Christ all will be given life. I would say where it says for just as in Adam all die, it's not because Adam ate the apple, it's that we humans who are outside of the Christ, we're outside of the walls of the temple, we are in the pleroma of Adam—we are in the pleroma of human beings. When you accept the anointed, then you move into the pleroma, or you nest up higher into the pleroma of the Christ. That would be the Gnostic way of saying that. Second Corinthians 5.14 says, For the love of the anointed constrains us, having reached this judgment, that one died on behalf of all, all then have died. And of course that one is the Anointed, and He died on behalf of everyone. Or even Romans 11:32, For God shut up everyone in obstinacy, so that he might show mercy to everyone. And there's a long discussion in the chapter about how God's chosen—the original elect, that being the Hebrew nation—has been obstinate about accepting Jesus of Nazareth as the Anointed. And so he's saying that everyone is shut up in obstinacy, that's the Hebrews, so that he might show mercy to everyone. And that is, they're temporarily set up in obstinacy so that the message of the Anointed can be preached far and wide, before death and after death, we Gnostics would say, and not be just constrained to only the Hebrews. That's why the Hebrews are set aside for the moment, so that those outside the temple walls can also come to Christ. And then there are 19 more verses after this, and he lists them all between pages 96 and page 102. And if you are a theological scholar or a concerned Christian that wants to know if this is heresy or not, I really suggest you buy the book, That All Shall Be Saved, by David Bentley Hart, and read it carefully from cover to cover. Jumping to page 116, Hart says, There are those metaphors used by Jesus that seem to imply that the punishment of the world to come will be of only limited duration. For example, “if remanded to prison, you shall most certainly not emerge until you pay the very last pittance.” Or, “the unmerciful slave is delivered to the torturers until he should repay everything he owes.” And Hart says it seems as if this until should be taken with some seriousness. Some wicked slaves, moreover, “will be beaten with many blows, while others will be beaten with few blows.” Hart says, of course, everyone will be “salted with fire.” This fire is explicitly that of the Gehenna. But salting here is an image of purification and preservation, for salt is good. Gehenna is the Valley of Hinnom from the Old Testament, and that is where, outside of the city of Jerusalem, the refuse was burned, and even carrion and bodies were burned. And that is why it is considered to be a hellish place. And it has become a metaphor in the time of Jesus for the purging fire, the Aeonian chastening for the good. Hart says we might even find some support for the purgatorial view of the Gehenna from the Greek of Matthew 25:46, which is the supposedly conclusive verse on the side of the Infernalist Orthodoxy, where the word used for the punishment of the last day is kolasis, which most properly refers to remedial chastisement, rather than timoria, which more properly refers to retributive justice. So, the fire of the judgment. What is judgment? The fire is the chastening fire, the fire of personal guilt and remorse over the sins one has done, that causes one to repent and turn to redemption. Hart says, It is not clear in any event that the fourth gospel, [and the fourth gospel, that's the gospel of John, Matthew, Mark, Luke, and John], it is not clear in any event that the fourth gospel foretells any “last judgment,” in the sense of a real additional judgment that accomplishes more than has already happened in Christ. To see His words as pointing toward and fulfilled within his own crucifixion and resurrection, wherein all things were judged and all things redeemed. The kingdom has indeed drawn very near, and even now is being revealed. The hour indeed has come. The judge who is judged in our place is also the resurrection and the life that has always already succeeded and exceeded the time of condemnation. All of heaven and of hell meet in those three days. . . Hell appears in the shadow of the cross as what has always already been conquered, as what Easter leaves in ruins, to which we may flee from the transfiguring light of God if we so wish, but where we can never finally come to rest, for being only a shadow, it provides nothing to cling to. And he attributes that concept of hell being only a shadow to Gregory of Nyssa, although we would attribute it to the Tripartite Tractate of the Nag Hammadi which came before Gregory of Nyssa. Hell exists so long as it exists only as the last terrible residue of a fallen creation's enmity to God, the lingering effects of a condition of slavery that God has conquered universally in Christ and will ultimately conquer individually in every soul. This age has passed away already, however long it lingers on its own aftermath, and thus in the Age to Come, [and that's capital A, Age, which we would interpret as the Aeons to Come, the Aeonian Pleroma to Come], and beyond all ages, all shall come to the kingdom prepared for them from before the foundation of the world. And that's the chapter, What is Judgment? The third meditation or chapter of Hart is called What is a Person? A Reflection on the Divine Image. It says over and over in the Bible that we are made in the image of God. Man is made in the image of God. That is the divine image. On page 131, Hart says, Christians down the centuries have excelled at converting the good tidings of God's love in Christ into something dreadful, irrational, and morally horrid. [And we covered that in depth in the previous three episodes, if you want to go back there.] On page 132, Hart says, I suspect that no figure in Christian history has suffered a greater injustice as a result of the desperate inventiveness of the Christian moral imagination than the Apostle Paul, since it was the violent misprision of his theology of grace, starting with the great Augustine, it grieves me to say, that gave rise to almost all of these grim distortions of the Gospel. Aboriginal guilt, predestination, (ante praevisa merita), the eternal damnation of unbaptized infants, the real existence of vessels of wrath, and so on. All of these odious and incoherent dogmatic motifs, so to speak, and others equally nasty, have been ascribed to Paul. And yet, each and every one of them, not only is incompatible with the guiding themes of Paul's proclamation of Christ's triumph and of God's purpose in election, but is something like their perfect inversion. Well, isn't that interesting? Because we already know that the archons represent the inversions of the Aeons of the Pleroma. And so, although Hart doesn't realize he's implying this, to say that what has come down to us in Christian tradition through Augustine is the perfect inversion of what Paul was actually saying about universal salvation, which means, by definition, that it's the demiurgic or the archonic version of salvation. Isn't that interesting? I mean, that is what I have been implying, that what has been taken to be Christian tradition for the last couple of thousand years is actually a diminishment of the power of Christ and the power and love of the Father. By saying that people can be lost and condemned to eternal torture, that is sacrilegious to me. That is the heresy. And that is what Hart is saying here. He goes on to say on page 133, This is all fairly odd, really. Paul's argument in those chapters is not difficult to follow. What preoccupies him from beginning to end is the agonizing mystery that the Messiah of Israel has come, and yet so few of the children of the house of Israel have accepted the fact, even while so many from outside the covenant have. And Paul wonders, how is the promised Messiah rejected by so many, yet so many outside the temple walls have accepted the Messiah? There are far more Christians than there are Jews at the moment. Why is that? Paul was wondering. Hart says, Paul's is not an abstract question regarding which individual human beings are the saved and which are the damned. In fact, by the end of the argument, the former category, [that is the saved], proves to be vastly larger than that of the elect or the called, while the latter category, [that is the damned], makes no appearance at all. Jumping down the page, he says, “so then what if,” so now he's going to go ahead and quote Paul here, Romans 9:19, Paul says, So then what if God should show his power by preserving vessels suitable only for wrath, keeping them solely for destruction, in order to provide an instructive counterpoint to the riches of the glory he lavishes on vessels prepared for mercy, whom he has called from among the Jews and the Gentiles alike. For as it happens, rather than offering a solution to the quandary in which he finds himself, Paul is simply restating that quandary in its bleakest possible form, at the very brink of despair. He does not stop there, however, because he knows that this cannot be the correct answer. It is so obviously preposterous, in fact, that a wholly different solution must be sought, one that makes sense and that will not require the surrender either of Paul's reason or of his confidence in God's righteousness. Hence, contrary to his own warnings, Paul does indeed continue to question God's justice, and he spends the next two chapters unambiguously rejecting the provisional answer, the vessels of wrath hypothesis, altogether, so as to reach a completely different and far more glorious conclusion—God blesses everyone. Romans 10: 11, 12. And by the way, in Gnostic gospel, we would say the law is actually the Demiurge's rules for human behavior, because our self-will makes us otherwise uncontrollable. Because to the Father above, the only law is love. When we act out of love, all else follows. Going on, Hart says, As for the believing remnant of Israel, [Romans 11:5], it turns out that they have been elected not as the limited number of the saved within Israel, but as the earnest through which all of Israel will be saved. They are waiting for the Anointed to come and take the place of the King of Israel, King of the Jews. King of the Jews is one of the titles of the Messiah. That means the capstone of their pleroma. You see? It's all of these pyramidal shapes that are first designed up there in the Fullness of God, the pleroma. What Paul is saying is that the Jews that are in the pleroma of Israel, it's their remnant that makes them holy. It's their remnant that is the spiritual part, the higher part, the called part, the elect part of the pleroma of the nation of the Hebrews. And it is through those elect that all of the Jews will be saved, ultimately. Hart says, For the time being, true, a part of Israel is hardened, but this will remain the case only until the ”full entirety” [that is the pleroma] of the Gentiles enter in. The unbelievers among the children of Israel may have been allowed to stumble, but God will never allow them to fall. Hart's just saying that Israel's reluctance or slowness to believing that Jesus is the Messiah is just slowing down the progress of history to give everyone else a chance to catch up to it. Quoting Hart again, We're in Romans now, 11:11. This then is the radiant answer dispelling the shadows of Paul's grim what if in the ninth chapter of Romans. It's clarion negative. It turns out that there is no final illustrative division between the vessels of wrath and vessels of mercy. That was a grotesque, all too human thought that can now be chased away for good. God's wisdom far surpasses ours, and his love can accomplish all that it intends. “He has bound everyone in disobedience so as to show mercy to everyone.” [That's Romans 11:32.] All are vessels of wrath precisely so that all may be made vessels of mercy. . . That Paul's great attempt to demonstrate that God's election is not some arbitrary act of predilective exclusion, but instead a providential means for bringing about the unrestricted inclusion of all persons, has been employed for centuries to advance what is quite literally the very teaching that he went to such great lengths explicitly to reject. . . Yet this is still not my principal point. I want to say something far more radical. I want to say that there is no way in which persons can be saved as persons except in and with all other persons. This may seem an exorbitant claim, but I regard it as no more than an acknowledgment of certain obvious truths about the fragility, dependency, and exigency of all that make us who and what we are. Oh, this is a very interesting portion. Okay, listen to this. Jumping to page 149. No soul is who or what it is in isolation, and no soul's sufferings can be ignored without the sufferings of a potentially limitless number of other souls being ignored as well. And so it seems if we allow the possibility that even so much as a single soul might slip away unmourned into everlasting misery, the ethos of heaven turns out to be “every soul for itself”—which is also, curiously enough, precisely the ethos of hell. But Christians are obliged, it seems clear, to take seriously the eschatological imagery of scripture. And there all talk of salvation involves the promise of a corporate beatitude, a kingdom of love and knowledge, a wedding feast, a city of the redeemed, the body of Christ, which means that the hope Christians cherish must in some way involve the preservation of whatever is deepest in and most essential to personality rather than a perfect escape from personality. But finite persons are not self-enclosed individual substances. They are dynamic events of relation to what is other than themselves. And then Hart summons up the idea of a single recurrent image, he says, That of a parent whose beloved child has grown into quite an evil person, but who remains a parent nevertheless, and therefore keeps and cherishes countless tender memories of the innocent and delightful being that has now become lost in the labyrinth of that damaged soul. Is all of that, those memories, those anxieties and delights, those feelings of desperate love, really to be consigned to the fire as just so much combustible chaff? Must it all be forgotten or willfully ignored for heaven to enter into that parent's soul? And if so, is this not the darkest tragedy ever composed? And is God not then a tragedian utterly merciless in his poetic omnipotence? Who or what is that being whose identity is no longer determined by its relation to that child? [Skipping to page 153] Personhood as such is not a condition possible for an isolated substance. It is an act, not a thing. And it is achieved only in and through a history of relations with others. We are finite beings in a state of becoming, and in us there is nothing that is not an action, dynamism, an emergence into a fuller or a retreat into a more impoverished existence. And so, as I said in my first meditation, we are those others who make us. Spiritual personality is not mere individuality, nor is personal love one of its merely accidental conditions or extrinsic circumstances. A person is first and foremost a limitless capacity, a place where the all shows itself with a special inflection. We exist as the place of the other, to borrow a phrase from Michel de Certeau. Certainly, this is the profoundest truth in the doctrine of resurrection. That we must rise from the dead to be saved is a claim not simply about resumed corporeality, whatever that might turn out to be, but more crucially, about the fully restored existence of the person as socially, communally, corporately constituted. Each person is a body within the body of humanity, which exists in its proper nature only as the body of Christ. Well, that's pretty neat. See, we are nested fractal hierarchies of the pleroma of the Fullness of God. And if you've been with me a while, you know what that long and complicated sentence means. Picture a pyramidal shape, picture every living part of your body as building up the pyramid, and your conscious self is the capstone of that pleroma that makes up your body. Now, you are then nested along with all other humans into the pleroma of humanity, the body of humanity, also called the body of Adam. Just the way our cells nest up into building us, we nest up into building the great body of humanity. And then, Hart is saying this body of humanity exists in its proper nature only as the body of Christ, because when we then nest up and make Christ the king of our pleroma, we are nested into the Fullness of Christ. And that is what the final salvation resting point is. When we all finally pass through the final judgment and nest up into Christ, then we're all nested up into the pleroma, we're all nested up into the Son. And there we are. And we will still have our lives the way the Fullness has their lives. They dream together as one of paradise. And that's where we're headed. Hart says, Our personhood must truly consist not only in the immediate love of those close at hand, but also in our disposition toward those whom we, by analogy, care for from afar. Or even in the abstract, for the most essential law of charity, of love, when it is truly active, is that it must inexorably grow beyond all immediately discernible boundaries in order to be fulfilled and to continue to be active. And all of those in whom each of us is implicated, and who are implicated in each of us, are themselves in turn implicated and intertwined in countless others, and on and on without limit. We belong of necessity to an indissoluble co-inherence of souls. And I think that down here on the physical level, on the material plane, the demiurgic version of that shared coherence of all souls together is quantum entanglement. That's the Demiurge's material version of how we are implicated and intertwined with every other soul. And now he goes on to say something that's very Gnostic. On the next page, Hart says, There may be within each of us—indeed there surely is—that divine spark, that divine light or spark of nous or spirit or atman that is the abiding presence of God in us, the place of radical sustaining divine imminence, nearer to me than my inmost parts. But that light is the one undifferentiated ground of our existence, not the particularity of our personal existence, in and with one another. Oh, hey, there it is. That's what I'm always saying. This one spark, that's what we call the big S Self. And the particularity of our personal existence is what we here at Gnostic Insights label as our Ego. So we are made up of the Self that we share with all others and that we share with the Son, but we are also our own individual existence. That's why we can't just blink out into nothingness and not be missed, because we have our particularity, and it has its own place in the hierarchy. Then Hart says, But then this is to say that either all persons must be saved or that none can be. [He says,] God could, of course, erase each of the elect as whoever they once were by shattering their memories and attachments like the gates of hell and then raise up some other being in each of their places, thus converting the will of each into an idiot bliss stripped of the loves that made him or her this person, associations and attachments and pity and tenderness and all the rest. If that were the case, only in hell could any of us possess something like a personal destiny, tormented perhaps by the memories of the loves we squandered or betrayed, but not deprived of them altogether. [Jumping to 157, he says], I am not I in myself alone, but only in all others. If then anyone is in hell, I too am partly in hell. . . For the whole substance of Christian faith is the conviction that another has already and decisively gone down into that abyss for us to set all the prisoners free, even from the chains of their own hatred and despair, and hence the love that has made all of us who we are and that will continue throughout eternity to do so, cannot ultimately be rejected by anyone. Amen. And that's the end of the third meditation. Now the fourth meditation, we just don't even have time to get to. It's called, What is Freedom? And if you want to hear the fourth meditation in depth, please text me in the comments and ask for more David Bentley Hart That All Shall Be Saved. But as for now, this treatise on what is freedom? I'll actually just jump to the last page and skip all of the explanations. The fourth meditation, What is Freedom? is all about free will. I guess I'll include it in some future episode about free will and just quote Hart extensively in that episode. But to close it out, Hart says, It would make no sense to suggest that God, who is by nature not only the source of being, but also the good and the true and the beautiful and everything else that makes spirits exist as rational beings, would truly be all in all if the consummation of all things were to eventuate merely in a kind of extrinsic divine supremacy over creation. But God is not a god, [or as we would say, the God Above All Gods is not the Demiurge, is how we would put it in Gnostic terms]. And his final victory, as described in scripture, will consist not merely in his assumption of perfect supremacy over all, but also in his ultimately being all in all. Could there then be a final state of things in which God is all in all, while yet there existed rational creatures whose inward worlds consisted in an eternal rejection of and rebellion against God as the sole and consuming and fulfilling end of the rational will's most essential nature? If this fictive and perverse interiority were to persist into eternity, would God's victory over every sphere of being really be complete? Or would that small miserable residual flicker of Promethean defiance remain forever as the one space in creation from which God has been successfully expelled? Surely it would, so it too must pass away. All right, that ends this long episode, because I was trying to wrap up the entire book, which I almost did. Write to me, tell me what you think of this sort of thing. I'd especially like to hear from people who used to be Christians, or who were raised in the church, and who fell away from the church because of some of these very problems and conundrums that we've been talking about for the last four episodes. God bless us all, and onward and upward! If you find these gnostic insights meaningful, please donate to the cause. Cyd pays for these podcasts out of her retirement money, and the well is running dry. If I am to keep this up, I need your financial assistance as well as your good company. I thank my (very few) paid subscibers from the bottom of my heart to the top of my pleroma. Please help. Please enable JavaScript in your browser to complete this form.Name *FirstLastEmail *Stripe Credit Card *Choose your item *Item A - $10.00Item B - $25.00Item C - $50.00Total$0.00Submit

In Lands of Likeness: For a Poetics of Contemplation (U Chicago Press, 2023), Kevin Hart develops a new hermeneutics of contemplation through a meditation on Christian thought and secular philosophy. Drawing on Kant, Schopenhauer, Coleridge, and Husserl, Hart first charts the emergence of contemplation in and beyond the Romantic era. Next, Hart shows this hermeneutic at work in poetry by Gerard Manley Hopkins, Marianne Moore, Wallace Stevens, and others. Delivered in its original form as the prestigious Gifford Lectures, Lands of Likeness is a revelatory meditation on contemplation for the modern world.Kevin Hart is Jo Rae Wright University Distinguished Professor at the Duke Divinity School.Nathan H. Phillips is an independent scholar working out of South Bend, Indiana. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The Pittsburgh Steelers are welcoming in a new coaching staff under the Mike McCarthy regime, and many fans are excited for what could be with the new staff. However, can we expect any changes with the new hires? That's the topic of conversation with host Jeff Hartman on this Friday "Let's Ride" podcast, with the Coach's Corner segment with Coach K.T. Smith. And don't forget the Hart to Heart segment. This podcast is a part of the Steel Curtain Network, a proud member of the Fans First Sports Network. Check out our exclusive 20% off deals with Hyper Natural, Big Fork Brands, and Strong Coffee Company ⁠⁠⁠HERE⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

Arcand, Fitzy, and Hart get one last Radio Row update from Meghan Ottolini about the scuttlebutt after the NFL Honors and the confirmation everyone in San Francisco seem to be getting about Mike Vrabel.

This week on STICK TO WRESTLING we review the WWF from the month of February 1986! We talk Hulk Hogan, Randy Savage, Bruno Sammartino, Bobby Heenan, Mr. T, Jesse Ventura, Terry Funk, Paul Orndorff, Greg Valentine, Roddy Piper, Jimmy Hart, Ricky Steamboat, Adrian Adonis, Captain Lou Albano, Tito Santana, Hillbilly Jim, Iron Sheik, The Hart … Continue reading Episode 399: Respect Me And Love Me → The post Episode 399: Respect Me And Love Me appeared first on Stick To Wrestling with John McAdam.

Streamed live on Jan 27, 2026 #apocrypha #apocryphaltexts #bible #apocrypha #apocryphaltexts #bible #christian #christianity #catholic #torahcommunity #torahdiscussion #torah #torahscholarship #torahforlife 2026 TUC BUDGET (Paleo Hebrew Scriptures): https://www.givesendgo.com/The-Paleo-... Contact: noelhadley@yahoo.com Patreon:   / membership   PayPal: paypal.me/noeljoshuahadley Venmo: https://account.venmo.com/u/Noel-Hadley TUC Store: https://store.theunexpectedcosmology.... 2026 TUC Catalogue: https://unexpected-cosmology.nyc3.dig... Website: The Unexpected Cosmology Link: https://theunexpectedcosmology.com/ Archives page: https://theunexpectedcosmology.com/ar... TUC Discord Community:   / discord   TUC 2 YouTube:    / @theunexpectedcosmology2   Hebrew Match Dating: https://www.hebrewmatch.com/ Shelves of Shalom Publishing: https://shelvesofshalompublishing.com/

Arcand and Hart get into the Patriots' and Seahawks' roster and how these two would draft the players participating in Super Bowl 60. Does the numbers Drake Maye has been putting up this postseason make him slide in this hypothetical draft? Then, the Hall of Fame conversation rages on with Tony Dungy deflecting about his vote which, like Bill Polian, sounds personal. And, Tom Brady has been getting tons of blowback for not picking a dog in the fight which has everyone guessing there is resentment towards these Patriots.

In Lands of Likeness: For a Poetics of Contemplation (U Chicago Press, 2023), Kevin Hart develops a new hermeneutics of contemplation through a meditation on Christian thought and secular philosophy. Drawing on Kant, Schopenhauer, Coleridge, and Husserl, Hart first charts the emergence of contemplation in and beyond the Romantic era. Next, Hart shows this hermeneutic at work in poetry by Gerard Manley Hopkins, Marianne Moore, Wallace Stevens, and others. Delivered in its original form as the prestigious Gifford Lectures, Lands of Likeness is a revelatory meditation on contemplation for the modern world.Kevin Hart is Jo Rae Wright University Distinguished Professor at the Duke Divinity School.Nathan H. Phillips is an independent scholar working out of South Bend, Indiana. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Lands of Likeness: For a Poetics of Contemplation (U Chicago Press, 2023), Kevin Hart develops a new hermeneutics of contemplation through a meditation on Christian thought and secular philosophy. Drawing on Kant, Schopenhauer, Coleridge, and Husserl, Hart first charts the emergence of contemplation in and beyond the Romantic era. Next, Hart shows this hermeneutic at work in poetry by Gerard Manley Hopkins, Marianne Moore, Wallace Stevens, and others. Delivered in its original form as the prestigious Gifford Lectures, Lands of Likeness is a revelatory meditation on contemplation for the modern world.Kevin Hart is Jo Rae Wright University Distinguished Professor at the Duke Divinity School.Nathan H. Phillips is an independent scholar working out of South Bend, Indiana. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

In Lands of Likeness: For a Poetics of Contemplation (U Chicago Press, 2023), Kevin Hart develops a new hermeneutics of contemplation through a meditation on Christian thought and secular philosophy. Drawing on Kant, Schopenhauer, Coleridge, and Husserl, Hart first charts the emergence of contemplation in and beyond the Romantic era. Next, Hart shows this hermeneutic at work in poetry by Gerard Manley Hopkins, Marianne Moore, Wallace Stevens, and others. Delivered in its original form as the prestigious Gifford Lectures, Lands of Likeness is a revelatory meditation on contemplation for the modern world.Kevin Hart is Jo Rae Wright University Distinguished Professor at the Duke Divinity School.Nathan H. Phillips is an independent scholar working out of South Bend, Indiana. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

This podcast is brought to you by LifeChurch West Chester. We pray you are blessed, and we thank you for listening! For additional content and information, please visit www.lifechurchwestchester.com

Anthony Moore could have been 'That Kid Funny Tony', but he's obviously so much MOOREEE than that!! He's a seasoned comedian -- you can catch him on shows like 'Tires' on Netflix, Kevin Hart's 'Hart of the City', or touring arenas, opening for legendary stand-ups. This week Anthony's in the Mad House and he and Maddy play a round of 'F*ck That', before delving deeper into Anthony's background - everything from getting his comedy legs in Philly, to landing in NYC and going from one of the worst comedy clubs to the best in record time. Plus, stay tuned for the segment 'Moore or Less?', where we find out some of Anthonys likes and dislikes!Call the FUPA Hotline: (347) 480-9006Follow Maddy:https://www.instagram.com/somaddysmith/?hl=enhttps://www.tiktok.com/@somaddysmith?lang=enFollow Anthony:https://www.instagram.com/allthatandmoore/All tour dates: https://punchup.live/maddysmith/ticketsWant more ad-free and uncensored Mad House?!Go to https://gasdigital.com/ to subscribe!Use promo code MAD to save big on your membership :)Get early access to our weekly episodes on Tuesdays, along with EXCLUSIVE episodes on Thursdays.UPCOMING STAND UP DATES:2/5 NEW YORK, NY2/13-2/15 OXNARD, CA2/20-2/21 FORT WORTH, TX2/26 WESTPORT, NY2/27-2/28 BURLINGTON, VTSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Arcand and Hart continue their talk about the Patriots and the coaching carousel coming to an end. Is Josh McDaniels officially off the board when it comes to head coach openings in the near future? Then, the dust is settling on Bill Belichick not being a first-ballot Hall of Famer while fans are settling into the fact that this magical Patriots' run might end in a loss. And, Andy watched "The Warriors" for the first time and believes its a bad omen for the Pats.

In this celebratory 600th episode of the Colombia Calling podcast, hosts Richard McColl and Emily Hart reflect on the evolution of their podcast, the significant political changes in Colombia, and the lessons learned from living in the country. They discuss the impact of a left-wing president, the changing landscape of podcasting, and offer advice for newcomers to Colombia. The conversation also touches on common misconceptions about the country and predictions for its future. In this engaging conversation, Emily Hart and Richard McColl explore various themes surrounding Colombia, including cultural representation in media, personal anecdotes, travel advice, and the political landscape. They discuss the misconceptions about Colombia, the challenges faced by foreigners, and the importance of understanding the local context. The conversation also delves into the security concerns during elections, the accuracy of polling, and the ambitious political vision of President Petro. Throughout, they share personal stories and reflections on their experiences in Colombia, making for a rich and insightful dialogue. There are comments added in from long-term transplants to Colombia such as author Barry Max Wills and journalist Mat DiSalvo. ENJOY! "600 is a crazy number." And support us www.patreon.com/colombiacalling

In this conversation, CEO Isaac Maresky provides a comprehensive update on Gold Hart Copper's exploration activities, focusing on the drilling progress at the Tolita site in the Vicuña district and the expansion of the NESA project. The discussion highlights the significance of the ongoing drilling efforts, the historical context of the Tolita site, and the potential for high-grade mineralization in both projects. Maresky emphasizes the company's commitment to exploration and the promising results from recent geochemical surveys.

We are the first generation of women who have actively been told not to have a period. Is this grounded in science or something else?Sources: https://hms.harvard.edu/news-events/publications-archive/brain/gut-brainRao, M., Gershon, M. The bowel and beyond: the enteric nervous system in neurological disorders. Nat Rev Gastroenterol Hepatol 13, 517–528 (2016). https://doi.org/10.1038/nrgastro.2016.107Holzer P, Schicho R, Holzer-Petsche U, Lippe IT. The gut as a neurological organ. Wien Klin Wochenschr. 2001 Sep 17;113(17-18):647-60. doi: 10.1002/j.2051-5545.2010.tb00298.xWinter, Gal, Hart, Robert A., Charlesworth, Richard P.G. and Sharpley, Christopher F.. "Gut microbiome and depression: what we know and what we need to know" Reviews in the Neurosciences, vol. 29, no. 6, 2018, pp. 629-643. https://doi.org/10.1515/revneuro-2017-0072doi:10.7759/cureus.9966https://ejhm.journals.ekb.eg/article_286004_84b20d7653f10cee5838cb13b8ec8333.pdfThe association between Diabetes mellitus and DepressionSV Bădescu,* C Tătaru,** L Kobylinska,* EL Georgescu,* DM Zahiu,* AM Zăgrean,* and L Zăgrean*The bidirectional interaction between antidepressants and the gut microbiota: are there implications for treatment response?Borgiani, Gianlucaa,*; Possidente, Chiaraa,b,c,d,*; Fabbri, Chiaraa,e; Oliva, Vincenzoa,b,c,d; Bloemendaal, Mirjamf,g; Arias Vasquez, Alejandrof,h; Dinan, Ted G.i,j; Vieta, Eduardb,c,d,k; Menchetti, Marcoa; De Ronchi, Dianaa; Serretti, Alessandroa,l; Fanelli, Giuseppea,hAuthor InformationInternational Clinical Psychopharmacology ():10.1097/YIC.0000000000000533, February 06, 2024. | DOI: 10.1097/YIC.0000000000000533doi: 10.1038/s41398-019-0466-xAntidepressants affect gut microbiota and Ruminococcus flavefaciens is able to abolish their effects on depressive-like behavior

Welcome back to Gnostic Insights. Today is part three of my book report on David Bentley Hart's book called That All Shall Be Saved, Heaven, Hell, and Universal Salvation. The past two weeks we covered the beginning of his book, the Introduction. I'm going to begin this section by reading out of his final remarks, because he does a good job of simplifying his arguments here at the end of the book. So we'll start with that. Hart says on page 201, It may offend against our egalitarian principles today, but it was commonly assumed among the very educated of the early church that the better part of humanity was something of a hapless rabble who could be made to behave responsibly only by the most terrifying coercions of their imaginations. Belief in universal salvation may have been far more widespread in the first four or five centuries of Christian history than it was in all the centuries that followed, but it was never, as a rule, encouraged in any general way by those in authority in the church. Maybe there are great many among us who can be convinced to be good only through the threat of endless torture at the hands of an indefatigably vindictive god. Even so much as hint that the purifying flames of the age to come will at last be extinguished, and perhaps a good number of us will begin to think like the mafioso who refuses to turn state's evidence because he is sure he can do the time. Bravado is, after all, the chief virtue of the incorrigibly stupid. He goes on to say, I have never had much respect for the notion of the blind leap of faith, even when that leap is made in the direction of something beautiful and ennobling. I certainly cannot respect it when it is made in the direction of something intrinsically loathsome and degrading. And I believe that this is precisely what the Infernalist position, no matter what form it takes, necessarily involves. And to remind you, if you didn't hear the past two episodes, Infernalist refers to the notion that there is an unending hell of pain and torture for the unregenerate or the unrepentant. Further down page 202, Hart says, I honestly, perhaps guilelessly, believe that the doctrine of eternal hell is prima facie nonsensical for the simple reason that it cannot even be stated in Christian theological terms without a descent into equivocity, which is equivocation, so precipitous and total that nothing but edifying gibberish remains. To say that, on the one hand, God is infinitely good, perfectly just, and inexhaustibly loving, and that, on the other, he has created a world under such terms as oblige him either to impose or to permit the imposition of eternal misery on finite rational beings is simply to embrace a complete contradiction. All becomes mystery, but only in the sense that it requires a very mysterious ability to believe impossible things. [Jumping down the page, he says,] Can we imagine logically, I mean not merely intuitively, that someone still in torment after a trillion ages, or then a trillion trillion, or then a trillion vigintillion, is in any meaningful sense the same agent who contracted some measurable quantity of personal guilt in that tiny, ever more vanishingly insubstantial gleam of an instant that constituted his or her terrestrial life? And can we do this even while realizing that, at that point, his or her sufferings have, in a sense, only just begun, and, in fact, will always have only just begun? What extraordinary violence we must do both to our reason and to our moral intelligence, not to mention simple good taste, to make this horrid notion seem palatable to ourselves. And all because we have somehow, foolishly, allowed ourselves to be convinced that this is what we must believe. Really, could we truly believe it all apart from either profound personal fear or profound personal cruelty? Which is why, again, I do not believe that most Christians truly believe what they believe they believe. So, what he's saying here, what I've been talking to you about, is the idea that God, the God Above All Gods, what we call the Father in Gnosticism, would condemn people to everlasting torment, everlasting torment, with no other goal than to punish, because they're never going to get out of it. That's what everlasting means. And so it's just punishment for the sake of punishment, and that that great, unlimitable God would impose this punishment on little, limited, finite beings who only lived a brief millisecond of time in the great span of time of God. That God would create these people for the purpose, basically, of condemning them to everlasting torment. You see, that is not even rational. It doesn't make any sense. Not if you believe God is good. It's impossible. Now, if you think that God is evil, well, then that's not God, is it? By definition, if you believe that God is cruel and vindictive and unreasonable, well, that's not the God Above All Gods. And this should come as relief to those of you who think you can't believe in God, because God is so cruel and vindictive. Perhaps you were raised in an extremely cruel household with extremely vindictive parents, or schoolteachers, or somebody got to you and, in the name of God, inflicted cruelty upon you. Then you have come to accidentally transpose their human cruelty onto God, because they told you to. But that's not God, by definition, you see? And when I say, by definition, that means, like, cold is not hot, by definition. Cold is cold. And if you're going to start arguing, oh no, cold is hot, well, then you're not talking about cold, you're talking about hot. Do you see what I mean? And if you have been rejecting God, the God Above All Gods, because you have this view of God as merciless and vindictive, cruel, illogical, unfair, unjust, take comfort, because that's not God you're talking about. Now, it may be the small g god of this world. It could be the guy whose best friend is Satan, because remember, that is a small g god of confusion. And its main job is to cause you to forget that you come from transcendent goodness, that you come from above, from the God Above All Gods, and that you do have freedom. You do have free will. You are meant to inherit joy. You are to do good works, and to be happy, and to be in love, and to love everybody else. Don't let some evil archon, or evil Demiurge, or evil human, redefine God in such a way that you reject God, because that's the mistake. That's a categorical error. And that's why I say, take comfort, have joy, receive the love that was meant for you. Throwing out the baby with the bath water means to reject the Good because you can't sort it out from the bad. Refusing to accept God or Christ because you reject the flawed Christian Church is an example of throwing out the baby with the bath water. Okay, back to the book. On page 205, Hart says, It was not always thus. Let me at least shamelessly idealize the distant past for a moment. In its dawn, the gospel was a proclamation principally of a divine victory that had been won over death and sin, and over the spiritual powers of rebellion against the big G God that dwells on high, and here below, and under the earth. It announced itself truly as the good tidings of a campaign of divine rescue on the part of a loving God, who by the sending of his Son into the world, and even into the kingdom of death, had liberated his creatures from slavery to a false and merciless master, and had opened a way into the kingdom of heaven, in which all of creation would be glorified by the direct presence of big G God, [or the Father, as we call him in Gnosticism]. And by the way, this paragraph that I just read about early Christianity, is entirely consistent with this Valentinian Christianity that I share with you here. That is the entire purpose of we second-order creatures being sent down here below, to bring the good tidings of life and love and liberty to the fallen Demiurge, and now subsequently to all of the people who have been hoodwinked by the Demiurge and Satan into believing in the false god that does not incorporate love. Hart goes on to say, It was above all a joyous proclamation and a call to a lost people to find their true home at last, in their father's house. It did not initially make its appeal to human hearts by forcing them to revert to some childish or bestial cruelty latent in their natures. Rather, it sought to awaken them to a new form of life, one whose premise was charity. Nor was it a religion offering only a psychological salve for individual anxieties regarding personal salvation. It was a summons to a new and corporate way of life, salvation by entry into a community of love. Nothing as yet was fixed except the certainty that Jesus was now Lord over all things and would ultimately yield all things up to the Father, so that God might be all in all. Now we're going to go back into the earlier part of the book to explain some of these concepts in more depth. Hart has broken his book into four meditations, or four subjects we could call it. The first meditation is, who is God? The second meditation is, what is judgment? The third meditation is, what is a person? And the fourth meditation is, what is freedom? A reflection on the rational will. So in the first meditation, who is God? Hart explains to us that, The moral destiny of creation and the moral nature of God are absolutely inseparable. As the transcendent good beyond all things, God is also the transcendental end that makes every single action of any rational nature possible. Moreover, the end toward which He acts must be His own goodness, for He is Himself the beginning and end of all things. This is not to deny that, in addition to the primary causality of God's act of creation, there are innumerable forms of secondary causality operative within the creative order. But none of these can exceed or escape the one end toward which the first cause directs all things. And so what he is saying here is that the first causality is the expression of God's goodness, the purity of God reaching out through the Son and into the Fullness of God—emanating. That is the principal causality. That is the prime mover of all things, what we call the base state of consciousness, the matrix. But then there is a secondary causality that takes place subsequent to that. And I guess the first act of secondary causality was probably the fall, in that it was the first act of will prompted by ego that apparently deviated from God's original plan, although the Tripartite Tractate does say we shouldn't blame Logos because the fall was the cause of the cosmos which was destined to come about. But whereas the Father is the prime mover and remains shielded in purity and fullness and goodness—you see, all the love emanates from the Father, evil doesn't swim back upstream. It's all emanating from the Father, and it's all good. But we do have secondary causality down here in the created cosmos, primarily due to the actions of the Demiurge and the never-ending war that runs amuck down here. Hart says, page 70, First, as God's act of creation is free, constrained by neither necessity nor ignorance, all contingent ends are intentionally enfolded within his decision. And second, precisely because God in himself is absolute, absolved, that is, of every pathos of the contingent, every affect of the sort that a finite substance has the power to visit upon another, his moral venture in creating is infinite. One way or another, after all, all causes are logically reducible to their first cause. This is no more than a logical truism. In either case, all consequence are, either as actualities or merely possibilities, contingent upon the primordial antecedent, apart from which they could not exist. In other words, all the things that happen down here in the cosmos couldn't have happened without God giving it the first start, without the Father giving it the initial emanation. He goes on to say, And naturally, the rationale of a first cause, its definition, in the most etymologically exact meaning of that term, is the final cause that prompts it, the end toward which it acts. If, then, that first cause is an infinitely free act emerging from infinite wisdom, all those consequence are intentionally entailed, again, either as actualities or as possibilities within that first act. And so the final end to that act tends is its whole moral truth. The traditional definition of evil as a privation of the good, lacking any essence of its own, in other words, what we would call in Gnosticism, evil is the shadow of the good. Evil is the shadow of Logos. It's not a thing in itself. It's the absence of the love and the light of the Father. It is also an assertion that when we say God is good, we are speaking of Him not only relative to his creation, but as he is in himself. All comes from God, and so evil cannot be a thing that comes from anywhere. Evil is, in every case, merely the defect whereby a substantial good is lost, belied, or resisted. For in every sense, being is act, and God, in his simplicity and infinite freedom, is what he does. He could not be the creator of anything substantially evil without evil also being part of the definition of who he essentially is, for he alone is the wellspring of all that exists. Jumping down the page on 71, Hart says, “God goes forth in all beings, and in all beings returns to himself.” That's how I describe as we all carry the Fullness of God within our being, and within every cell of our being. And since we are carrying the Fullness of God within us, we will have to return to the Fullness of God ultimately. We can't be lost in everlasting torment, because we are the Fullness of God, and God cannot torment itself. Hart says, God has no need of the world. He creates it not because he is dependent upon it, but because its dependency on him is a fitting expression of the bounty of his goodness. Doesn't that remind you of, in the beginning, the Father was alone, and he admired his goodness and beauty and love. He was full of love and beauty, and gave birth, so to speak—He emanated the Son. And the Son and the Father gave glory to one another. And in that giving of glory to one another, then the Son emanated the Fullness. And then in giving glory to one another in the Fullness and to the Son, the Fullness emanates us, the second order of powers. And it's all because you can't love without having an object to love, even if it's only in your own mind. Love requires an object of devotion, and giving glory is the reciprocal of love. We give glory because we were first loved. It's a fitting expression of the bounty of goodness, as Hart puts it. Then he goes on to say, This, however, also means that within the story of creation, viewed from its final cause, there can be no residue of the pardonably tragic, no irrecuperable or irreconcilable remainder left behind at the end of the tale. For if there were, this irreconcilable excess would also be something God has directly caused. Now, in our Gnostic gospel, there is a remnant “left behind at the end of the tale.” And that is the shadowy archons that were never a part of the original creation because they did not come from the “first cause” discussed earlier. The shadows of the Demiurge did not come from the Fullness or the fallen Aeon, but are only the absence of the qualities of that Aeon, this is why they are referred to as shadows. They are figments that do not have a reality outside of the Deficiency. Therefore, they have no home to return to in the Fullness of God. They are not from the Fullness. And he talks a bit about Hegel's system and dismisses it, and I'm not going to go into it. Hart says, The story Christians tell is of creation as God's sovereign act of love, neither adding to nor qualifying His eternal nature. And so it is also a story that leaves no room for an ultimate distinction between the universal truth of reason and the moral meaning of the particular, or for any distinction between the moral meaning of the particular and the moral nature of God. Only by insisting upon the universality of God's mercy could Paul, in Romans 11.32, liberate himself from the fear that the particularity of that mercy would prove to be an ultimate injustice, and that in judging His creatures, God would reveal Himself not as the good God of faithfulness and love, but as an inconstant God who can shatter His own covenants at will. Hart reminds us that down through the centuries, Christians have again and again subscribed to formulations of their faith that clearly reduce a host of cardinal Christian theological usages, most especially moral predicates like good, merciful, just, benevolent, loving, to utter equivocity, and that by association, reduce their entire grammar of Christian belief to meaninglessness. [On the next page, 75, he says], consider, to begin with the mildest of moral difficulties, how many Christians down the centuries have had to reconcile their consciences to the repellent notion that all humans are at conception already guilty of a transgression that condemns them justly to eternal separation from God and eternal suffering, and that in this doctrine's extreme form, every newborn infant belongs to a massa damnata, hateful in God's eyes from the first moment of existence. Hart loves to throw in Latin. Massa damnata obviously means that the masses would be damned. The very notion of an inherited guilt is a logical absurdity, rather on the order of a square circle. All that the doctrine can truly be taken to assert, speaking logically, is that God willfully imputes to innocent creatures a guilt they can never have really contracted out of what, from any sane perspective, can only be called malice. But this is just the beginning of the problem. For one broad, venerable stream of tradition, God, on the basis of this imputation, consigns the vast majority of the race to perpetual torment, including infants who die unbaptized. And may I point out that in Gnostic Christianity there is no inherited guilt at all because the Fall was not caused by the first humans, Adam and Eve, but occurred at the Aeonic level. Christianity carries a remnant of that understanding forward when it refers to “fallen angels,” but it does not connect the dots to realize their culpability in original sin. And then the theology of grace grows grimmer, for according to the great Augustinian tradition, since we are somehow born meriting not only death but eternal torment, we are enjoined to see and praise a laudable generosity in God's narrow choice to elect a small remnant for salvation, before and apart from any consideration of their concrete merits or demerits, and this further choice either to predestine or infallibly to surrender the vast remainder to everlasting misery. So it is that, for many Christians down the years, the rationale of evangelization has been a desperate race to save as many souls as possible from God. The time has really gotten away from us, and we've only touched the first meditation, so I hope you are enjoying this theology. It's theology, and I know that's difficult slog, but I'm sharing with you these thoughts because they comprise basically the sum total of Christian theology for the past 2,000 years, and it has gone through changes here and there. David Bentley Hart is a scholar of Eastern Orthodoxy and a scholar of religion and philosopher and so forth, and I think that he has very clear sight. So we'll pick this up one more time next week, and I promise we'll wrap it up. Onward and upward! God bless us all! This book gathers the essential insights of gnosis into a clear, approachable form. Gnosis can be as simple or as intricate as you choose to make it, but its heart is always accessible. A Simple Explanation guides you through the often tangled vocabulary and shifting landscapes of Gnostic thought, offering a path that is both illuminating and easy to follow. The glossary alone is a treasure—an indispensable reference for anyone exploring ancient Christian mysticism, the Nag Hammadi texts, or the deeper layers of spiritual philosophy. Now available in paperback, hardback, Kindle, and audiobook editions through amazon and your local booksellers.

Episode 8 of the Cosy Crime Classics Podcast sees us take a trip to the Rockies with Jonathan and Jennifer Hart as we take a look at Downhill to Death, from Season 1 of Hart to Hart. In this episode, Gerry and Iain discuss double indemnity. This week, we catch up with Jonathan and Jennifer […]

Moderator Annette Insdorf will interview Ethan Hawke after a screening of his new film, Blue Moon. The prolific actor, writer, director and musician offers a tour-de-force performance as the acerbic lyricist Lorenz Hart, whose songs include "My Funny Valentine," "The Lady Is a Tramp," and "Blue Moon." In addition to Hawke's Oscar-nominated performance opposite Denzel Washington in Training Day (2001), he is perhaps best known for indie collaborations with Richard Linklater on Boyhood (2014), Waking Life (2001), and the BEFORE trilogy (1995, 2004, 2013) – which he scripted with the director and co-star Julie Delpy. Among his other memorable films are First Reformed (2017), Born to Be Blue (2015), Good Kill (2014), Before the Devil Knows You're Dead (2007), Hamlet (2000), Gattaca (1997), and Dead Poets Society (1989). He has also directed both fiction and documentary, such as Wildcat (2023), The Last Movie Stars (2022), Blaze (2018), and Seymour: An Introduction (2006). From a brilliant screenplay by Robert Kaplow, Linklater elicits Hawke's greatest performance yet — incarnating the self-destructive Hart on the very night that his collaborator Richard Rodgers (Andrew Scott) has just opened Oklahoma! on Broadway with new partner Oscar Hammerstein II. Co-starring Bobby Cannavale and Margaret Qualley, Blue Moon is a revelation of Hawke's maturation as an artist.

Το A Knight of the Seven Kingdoms είναι μία από τις τρεις μεγαλύτερες πρεμιέρες στην ιστορία του HBO Max και το POP για τις Δύσκολες Ώρες συνεχίζει το ταξίδι του, μαζί με τον Dunk και τον Egg, στο αφιλόξενο τουρνουά του Ashford.Η ταξική συνείδηση του A Knight of the Seven Kingdoms βαθαίνει καθώς ο Dunk αντιμετωπίζει δυσκολίες στην ένταξή του στο τουρνουά. Δεν αρκεί να δηλώσεις ιππότης εκεί, πρέπει κάποιος ευγενής να εγγυηθεί για σένα. Τώρα που νέοι για το κοινό Targaryens καταφθάνουν στο τουρνού, πώς θα επηρεάσει αυτό τη συμμετοχή του;Ποιοι είναι οι τρεις Targaryens που μόλις προσγειώθηκαν στην ιστορία και τι συνδέσεις έχουν με αυτούς του Game of Thrones; Τι έχει να πει η σειρά τη μνήμη των “μικρών” που χάνεται στον κόσμο των λόρδων; Πώς αλλάζουν οι ισορροπίες με την άφιξη των Targaryens και τι ακόμα χρειάζεται ο Dunk εκτός από την έγκρισή τους; Ποιες καλοδουλεμένες λεπτομέρειες κάνουν τη διαφορά σκηνογραφικά στο A Knight of the Seven Kingdoms, πώς διαφαίνονται ειδικά κατά την έναρξη του τουρνουά και πώς αρχίζει ο Dunk να χτίζει τη δική του ταυτότητα για πρώτη φορά;

Riley Cote and Derek Settlemyre start the show having fun with William Nylander's middle finger incident. Jumping into some Flyers talk we discuss the free fall over the last couple weeks, Owen Tippett's hat trick vs Colorado, boring game vs the Islanders, last night's loss vs Columbus, Dan Vladar's highlight reel saves, Travis Konecny's hat trick, Rasmus Ristolainen injured again, Emil Andrae's struggles, and Matvei Michkov trending upwards. Jumping around the league the boys touch on how good Macklin Celebrini is, Patrick Kane putting up some historic numbers, and we got the INSIDE SCOOP on the cut on Craig Berube's head. After that, the #1 anthemist in the NHL Lauren Hart joined us for an interview! Lauren talks about her new upcoming album, her son playing hockey, the mentality of a performer, her dad Gene, how she got the job with the Flyers, and how she believes it saved her life. We go on to discuss her start in music, working at Columbia Records with some legends, dealing with failure, and superstitions. Wrapping up Hart shares some of her favorite memories with the Flyers, her relationship with the fans, and some of her favorite all time music artists!Go to gt-wholesale.com and use coupon code "nasty" for 15% off. Nasty Knuckles is a Baller Sports Network production, created by co-hosts, Riley Cote and Derek "Nasty" Settlemyre. The show features a mix of interviews, never before heard story-telling, hockey-talk, and maybe some pranks... The guys bring in some of the biggest names in the hockey world for your enjoyment! Make sure to check back every week as the guys release a new episode weekly!►Click here to shop our latest merch: nastyknuckles.com/shop► Follow the show on Twitter: https://twitter.com/NastyKnuckles► Follow Riley Cote on Twitter: https://twitter.com/rileycote32► Follow Riley Cote on Instagram: https://instagram.com/rileycote32► Follow Derek Settlemyre on Twitter: https://twitter.com/dnastyworld► Follow Derek Settlemyre on Instagram: https://instagram.com/dnastyworld Hosted on Acast. See acast.com/privacy for more information.

Hart, Fitzy and Ted react to NBA insider Chris Haynes' report about Jayson Tatum's journey to return to the court, and they discuss how this news will impact the Celtics for the rest of this season.

Dan and Shawn are joined by NHL.com's Tom Gulitti (14:55) to talk about Panarin as a fit for the Capitals, Alex Ovechkin's future and the Hart Trophy race and where Macklin Celebrini fits into it. Before the interview with Gulitti, the guys talked about the Tampa Bay Lightning and Boston Bruins and also broke down how they feel the Nashville Predators and Anaheim Ducks should be approaching the Trade Deadline. 

Hart, Fitzy and Ted react to a shocking update about Bill Belichick and his candidacy for induction into the Pro Football Hall of Fame in 2026.

Hart, Fitzy and Ted react to comments from ESPN's Stephen A. Smith, who disparaged the Patriots and their chances to beat the Seahawks in the Super Bowl, and they hear from Pats' fans on the phone lines who voice their support for QB Drake Maye and the team.

On today's edition of The Drive, Hart and Fitzy revisit their debate on whether the Patriots' "soft schedule" narrative can finally be put to bed, and they revisit comments made by Patriots' defensive stalwarts Milton Williams and Christian Gonzalez, disgruntled Broncos' pass rusher Nik Bonitto, and former Patriots' QB Brian Hoyer.

Hart and Fitzy react to comments made by Dr. David J. Chao, who asserted in an interview on Monday that Drake Maye may have been injured in Sunday's victory over the Denver Broncos.

2. Guest Author: Victor Davis Hanson. Headline: Immigration, Amnesty, and the Erosion of Citizenship. Summary: Hanson critiques the 1965 Hart-Celler Act and subsequent amnesties for prioritizing family ties over merit and failing to secure the border. He argues that the resulting influx of illegal immigration serves corporate demand for cheap labor and political desire for new voters, ultimately undermining the value of American citizenship.1920 BRYAN SPEAKING IN MANHATTAN

The Pittsburgh Steelers seem to be a rudderless ship without a captain at the moment, but that doesn't mean all is lost for the black-and-gold. How far away are they from contending? That's the topic of conversation on the Friday "Let's Ride" podcast with host Jeff Hartman, as well as the Coach's Corner segment with K.T. Smith and the Hart to Heart. This podcast is a part of the Steel Curtain Network, a proud partner of the Fans First Sports Network. Learn more about your ad choices. Visit megaphone.fm/adchoices