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When, in one of Jesus' most well-known parables, the "prodigal son" returns, his older brother feels wronged by the warm reception accorded by their father. The charges he lays against his younger brother may be even stronger than often realized if we perceive echoes of a key scene in Homer's Odyssey. Dr. Alexander Loney is Associate Professor of Classical Languages and the Coordinator of the Classical Languages program at Wheaton College. His publications include The Ethics of Revenge and the Meanings of the Odyssey and (co-editor) The Oxford Handbook of Hesiod. He has contributed several episodes to our podcast. Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4er2T9Y M.A. in Biblical Exegesis: https://bit.ly/4d1iSJD
The Battle of Gog and Magog Ezekiel 38:1-3 “And the word of the Lord came unto me, saying, Son of man, set thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him, And say, Thus saith the Lord God; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal.” This chosen text from the opening verses of Ezekiel chapter 38 serves as the foundation for our exposition of the battle of Gog and Magog. The prophecy spans Ezekiel 38 and 39, two chapters that form a unified oracle delivered by the prophet during the Babylonian exile. Ezekiel, whose name means “God strengthens,” was a priest carried into captivity in 597 B.C. alongside King Jehoiachin. His ministry, spanning roughly 593 to 571 B.C., addressed both the judgment upon Judah and the future restoration of God's people. In these chapters, the Lord shifts from messages of immediate hope and restoration (as seen in Ezekiel 36–37) to a dramatic foretelling of an end-times invasion that will demonstrate His sovereign power over the nations. The prophecy is set explicitly “in the latter years” and “latter days” (Ezekiel 38:8, 16), pointing to a future period when Israel has been regathered to her land. By historical geography and biblical genealogy, we understand and believe Gog to be the leader of Russia and Magog as the country itself—Russia. This aligns with a careful reading of the ancient names in light of biblical genealogy, historical geography, and etymological connections preserved in early sources. The prophecy is not vague symbolism but a specific geopolitical forecast involving a northern power and its allies descending upon a restored Israel. The structure of the prophecy unfolds in clear stages. Here are the pertinent details presented as bullet points in the order they appear in the biblical text, each accompanied by its primary scripture reference: The divine summons to prophesy against Gog of Magog: The Lord commands Ezekiel to set his face against “Gog, the land of Magog, the chief prince of Meshech and Tubal” and to declare God's opposition (Ezekiel 38:1-3). God's sovereign control over the invasion force: The Lord declares He will “turn thee back, and put hooks into thy jaws,” drawing forth Gog and his vast army of horses, horsemen, and fully armed troops (Ezekiel 38:4). The composition of the multinational coalition: Persia, Ethiopia, and Libya join with shield and helmet; Gomer and the house of Togarmah from the north quarters come with all their bands, along with “many people” (Ezekiel 38:5-6). • The command to prepare for battle: Gog and his company are told to be prepared and to act as a guard for the assembled forces (Ezekiel 38:7). The precise timing of the invasion: “After many days thou shalt be visited: in the latter years thou shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel, which have been always waste: but it is brought forth out of the nations, and they shall dwell safely all of them” (Ezekiel 38:8). The nature and scale of the assault: The invaders ascend “like a storm” and cover the land “like a cloud,” with Gog and all his bands and many people (Ezekiel 38:9). The evil thought that motivates the attack: At that time, thoughts will arise in Gog's mind: “I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates, To take a spoil, and to take a prey…” (Ezekiel 38:10-12). • The inquiry of observing nations: Sheba, Dedan, and the merchants of Tarshish with their young lions question the invaders' intent to seize spoil, silver, gold, cattle, and goods (Ezekiel 38:13). The confirmation of Israel's security at the time of attack: When God's people Israel dwell safely, Gog will know it (Ezekiel 38:14). The geographic origin and military character of the force: Gog comes “from thy place out of the north parts,” with many people riding upon horses—a great company and a mighty army (Ezekiel 38:15). • The divine purpose behind the invasion: God Himself brings Gog against His land so that “the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes” (Ezekiel 38:16). The ancient prophetic witness: God asks whether Gog is the one spoken of “in old time by my servants the prophets of Israel” (Ezekiel 38:17). The unleashing of divine fury: When Gog comes against the land of Israel, God's fury rises; a great shaking occurs in the land (Ezekiel 38:18-19). • The cosmic and terrestrial convulsions: All creatures shake at God's presence; mountains are thrown down, steep places fall, and every wall collapses (Ezekiel 38:20). Internal chaos and supernatural judgments: God calls for a sword against Gog throughout the mountains; every man's sword turns against his brother; pestilence, blood, overflowing rain, great hailstones, fire, and brimstone fall upon the invaders (Ezekiel 38:21-22). The magnification of God's name: Through these acts, God magnifies and sanctifies Himself so that many nations know “that I am the Lord” (Ezekiel 38:23). Turning to Ezekiel 39, the prophecy continues without break, detailing the complete destruction and its aftermath: The repeated address and partial decimation: God again declares Himself against Gog and will turn him back, leaving only a sixth part, bringing him upon the mountains of Israel (Ezekiel 39:1-2). The disarmament and slaughter of the army: God smites the bow from Gog's left hand and causes arrows to fall from his right; Gog and all his bands fall upon the mountains of Israel and are given to ravenous birds and beasts (Ezekiel 39:3-5). Fire sent upon Magog and the isles: God sends fire on Magog and those dwelling carelessly in the isles (Ezekiel 39:6). The sanctification of God's holy name in Israel: The Lord makes His name known in the midst of Israel and prevents further pollution; the heathen know He is “the Holy One in Israel” (Ezekiel 39:7). The declaration that the day has come: “Behold, it is come, and it is done, saith the Lord God; this is the day whereof I have spoken” (Ezekiel 39:8). The seven-year burning of weapons: Israel's inhabitants burn the shields, bucklers, bows, arrows, handstaves, and spears for seven years, using no wood from field or forest (Ezekiel 39:9-10). The burial of the multitude: Gog and his multitude receive a place of graves in Israel—the valley of the passengers east of the sea, called the valley of Hamon-gog; it stops the noses of passersby (Ezekiel 39:11). The seven-month cleansing process: The house of Israel buries them for seven months to cleanse the land; all the people participate, and men are employed continually to search and bury remains; a city is named Hamonah (Ezekiel 39:12-16). The call to the great sacrificial feast: God commands every fowl and beast to assemble for a great sacrifice upon the mountains of Israel, to eat the flesh and drink the blood of the mighty, princes, rams, lambs, goats, bullocks, horses, chariots, and mighty men (Ezekiel 39:17-20). The global recognition of God's glory: Through this judgment, God sets His glory among the heathen; the house of Israel knows He is the Lord their God from that day forward (Ezekiel 39:21-22). The explanation to the nations: The heathen learn that Israel went into captivity for their iniquity, but God now hides His face no longer and pours out His Spirit upon the house of Israel (Ezekiel 39:23-29). This ordered sequence reveals a meticulously orchestrated drama in which human aggression serves divine purpose. Let us now develop these details more fully, verse by verse and concept by concept, so that the exposition remains clear yet grounded in scholarly observation. The opening command in Ezekiel 38:1-3 is striking in its directness. The Hebrew phrase “set thy face against” (sim paneyka) is a technical prophetic expression used elsewhere in Ezekiel to denote focused opposition (see Ezekiel 4:3; 6:2). Gog is not merely a title but the personal name of the leader; Magog is the land—identified here as Russia. Scholarly support for this draws first from Genesis 10:2, where Magog appears in the Table of Nations as a son of Japheth. The first-century Jewish historian Flavius Josephus explicitly links the descendants of Magog to the Scythians, a fierce nomadic people inhabiting the region north of the Black Sea and Caucasus Mountains—the very territory that became southern Russia. Early Greek writers such as Hesiod (7th century B.C.) made the same identification. The phrase “chief prince of Meshech and Tubal” further specifies the geographic origin. The Hebrew “nasi rosh” is best rendered “prince of Rosh,” where “Rosh” is widely understood by many expositors as an ancient designation for the people who later became known as Russians (the name “Rus” appearing in 10th-century sources). Meshech and Tubal, also Japhethite descendants, are associated with regions that later developed into areas around Moscow and Tobolsk. Thus, the leader Gog emerges from the far northern power of Russia, heading a coalition that includes ancient names now corresponding to modern Iran (Persia), parts of Africa (Ethiopia/Cush and Libya/Put), and northern allies (Gomer and Togarmah, often linked to regions in modern Turkey). God's control is absolute: “I will put hooks into thy jaws” (Ezekiel 38:4). This vivid metaphor, drawn from ancient Assyrian and Egyptian practices of leading captives with hooks through the lip or nose, underscores that even the most powerful ruler moves only at the sovereign direction of the Lord. The army is described with military precision—horses, horsemen, bucklers, shields, swords—reflecting the cavalry-heavy forces of ancient northern steppe peoples, yet the language accommodates any future mechanized equivalent. The coalition's preparation (Ezekiel 38:7) is ironic; they ready themselves, yet they are merely instruments. The timing is critical and repeated for emphasis: “in the latter years” and “latter days” (Ezekiel 38:8, 16). Israel must first be “brought back from the sword” and “gathered out of many people” to dwell “safely” on the mountains once waste (Ezekiel 38:8). This regathering, described in Ezekiel 36–37 as a national resurrection, has its modern counterpart in the return of the Jewish people to their ancestral land. At that moment of apparent security—unwalled villages, no bars or gates (Ezekiel 38:11)—Gog conceives an “evil thought” of plunder. The motive is economic and strategic: spoil, prey, cattle, goods, silver, and gold (Ezekiel 38:12-13). Observing merchant nations (Sheba, Dedan, Tarshish) question but do not intervene, highlighting the isolation of the attack. The invasion route is unmistakable: “out of the north parts” (Ezekiel 38:15; 39:2). In biblical geography, “the north” (tsaphon) frequently denotes the direction of ultimate threat (Jeremiah 1:14; 4:6), and from Israel's perspective, the extreme north aligns precisely with Russia's latitude. The force is massive—“a cloud to cover the land” (Ezekiel 38:9, 16)—emphasizing overwhelming numbers. Yet the true actor is the Lord Himself. He brings Gog against His land precisely “that the heathen may know me” (Ezekiel 38:16). The prophecy echoes earlier oracles (Ezekiel 38:17), indicating this event fulfills long-standing warnings. When the attack begins, divine fury erupts (Ezekiel 38:18). The “great shaking” (ra'ash) is both literal earthquake and cosmic upheaval (Ezekiel 38:19-20), reminiscent of theophanies at Sinai and in the prophets. Internal confusion turns the invaders' weapons against themselves (Ezekiel 38:21), while supernatural plagues—pestilence, blood, rain, hailstones, fire, and brimstone—complete the rout (Ezekiel 38:22). The purpose is unambiguous: “Thus will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations” (Ezekiel 38:23). Chapter 39 intensifies the judgment. Only a sixth part survives the initial onslaught (Ezekiel 39:2). The army falls on Israel's mountains and open field, becoming food for birds and beasts—a reversal of the sacrificial imagery used against Israel earlier in the book (Ezekiel 39:4-5). Fire falls on Magog itself and the “isles” (coastal or distant lands), signaling global repercussions (Ezekiel 39:6). Israel's seven-year burning of weapons (Ezekiel 39:9-10) and seven-month burial operation (Ezekiel 39:11-16) portray the totality of victory and the thorough cleansing of the land. The valley of Hamon-gog (“the multitude of Gog”) and the city Hamonah become monuments to the defeat. The great sacrificial feast (Ezekiel 39:17-20) echoes the language of Isaiah 34 and Revelation 19, portraying the invaders' destruction as a divine banquet for creation. The theological climax is restoration and recognition. Israel knows the Lord is their God from that day forward (Ezekiel 39:22), and the nations understand the reason for past captivity and the reality of present divine intervention (Ezekiel 39:23-29). The outpouring of the Spirit seals the renewal. In summary, this prophecy reveals the Lord's absolute sovereignty over history. A Russian-led coalition, drawn irresistibly southward in the latter days against a restored and apparently secure Israel, meets catastrophic judgment on the mountains of Israel. The event is not the final battle of history (that occurs later, after a thousand years, in Revelation 20:7-9), but a distinct pre-millennial demonstration that the God of Israel alone is Lord. The details—names, geography, timing, motives, and judgments—cohere with remarkable precision when read in their plain, grammatical-historical sense. The prophecy calls every reader to recognize the God who controls nations, judges evil, and restores His people. It stands as both warning and comfort: no alliance, however vast or northerly, can thwart the purposes of the Almighty.
What if the restlessness you feel is not a problem to be solved but a compass pointing you home? In this third meditation, we go to the very root of that restlessness: eros. Not the shallow, pornographic version our culture has reduced it to, and not the sanitized, nervously-avoided version some Christianity has offered in response, but eros in its full, ancient, and serious meaning, the primal human desire to satiate in beauty and be happy. We trace it from Hesiod and Homer through Plato's ladder of love, through the boldly erotic imagery of the Old Testament prophets, through the Eucharist itself, and into the great question Thomas Aquinas forces us to face: is your soul ascending toward Beauty-itself, or has acedia quietly starved your desire until the climb no longer seems worth it? Along the way we tell the story of Eros and Psyche, one of the most theologically rich myhts ever told, and we let it do what great stories do: show us who we are, where we are in the journey, and why the Beloved who is already looking for us is worth every impossible task on the way up.
In this episode of Domina Tempora, we uncover the ancient obsession with blond hair — a shimmering symbol that has represented divinity, erotic rebellion, political power, and dangerous desire for thousands of years.From the golden tresses of Aphrodite and Freyja, to the fair-haired gods and heroes of Homer, Hesiod, and Pindar, blonde hair was repeatedly linked to the divine. Sculptors like Pheidias and Praxiteles crowned Athena and Aphrodite in gold, while Roman matrons and prostitutes alike bleached, dyed, and adorned themselves with the hair of northern captives. We explore how blondness became entangled with purity and temptation, nobility and subversion: the sacred glow of goddesses and the Virgin Mary, the provocative wigs of Messalina, the moral panic of Roman lawmakers, and the erotic charge that made blonde hair both a status symbol and a mark of transgression.Across cultures and centuries — from Sappho's praise of golden locks to Ovid's wry commentary on “captured hair,” from medieval angels to rebellious medieval heroines — blond hair has never been neutral. It has been weaponised as a marker of fertility, beauty, conquest, and defiance.If the seductive interplay of beauty, power, myth, and forbidden desire speaks to you, immerse yourself in my debut novel Clotho Unbound. In its pages, Clotho — the ancient Fate who has spun death for Zeus across the ages — becomes entangled with Aphrodite in stolen, blasphemous nights of passion that make the very Loom of Fate tremble. Their love is treason. Their desire could unravel destiny itself.Clotho Unbound is out now and available to order on Amazon (Kindle, paperback, and audiobook coming soon).Grab your copy today:https://www.amazon.com/Clotho-Unbound-Marianne-Fisher/dp/B0GTZ8PZFVThank you for listening.Until next time — may your threads shine golden.
The J account beginning in Genesis 2:4 of the Garden. The Classical counterpart of the Ages of Man. Originally four ages, as in Ovid. Hesiod adds a 5th, the age of heroes. Decline: each age is worse than the previous. Nostalgia for “paradise lost.” The dangers of nostalgia, but also paradise as a positive model for the good life.
In many Creation myths, a mystery above interacts with a mystery below, and something comes into being in the middle. This is true in the two Biblical versions of Creation, P and J, also in the Classical versions of Hesiod and Ovid. But also in world mythology. The interaction may be (1) sexual; (2) by combat; (3) by emergence from below reaching towards the above.
In an Instagram Reel, John Selig described this image — Mount Etna as a cosmological diagram: Typhon pinned underneath, his rage powering the volcano; Hephaestus at the forge above, that same rage transmuted into craft; Prometheus chained on the side, the fire bringer who suffered for giving us what the gods had kept for themselves; and Zeus at the crown, not a creator of fire but the one who directs it.It set my imagination ablaze!John's handle is @stolenfires_. That name tells you everything about his approach: myth is Promethean fire, meaning held by the gods and waiting to be taken — not as belief, not as doctrine, but as a lens you can actually use. What he wants is for you to leave the conversation with something in your hands.We spent this episode inside Greek myth as a living, working system. We examined the Theogony as three successive orders of creation — and why Zeus's is the first one generative enough to let everything be born, even the monsters. We read the Odyssey as the story of a man who cannot go home yet because his unconscious won't let him — the sailors as impulses that thwart the ego until it's ready. We talked about what happens to a culture that runs entirely on Athena consciousness while Poseidon goes ignored. And we talked about creativity, perfectionism, and what myth can do for people who are stuck.What We CoverWe use Prometheus — the fire-bringer who stole meaning from the gods and handed it to ordinary people — as the lens for this conversation. Along the way we explore:Stolen Fires and What the Name Actually Means. The name is two things at once: a cosmological statement about myth as Promethean fire, and — as someone pointed out to John recently — an accidental description of a mythology hot-take platform. He didn't plan that second meaning. The Trickster did. The core idea: myth holds meaning the way the gods held fire. John's work is the theft.Myth Doesn't Require You to Believe Anything. Myth and history are not the same category. Mythologizing history breaks it. Historicizing mythology breaks it too. One lives in the world of the imaginal; the other is the world of record. You can work with myth — let it illuminate your life, your psyche, your moment — without making a single metaphysical commitment.Typhon, Hephaestus, and the Shape of Shadow Work. Zeus didn't destroy Typhon. He pinned him under Mount Etna, where his rage powers the volcano — and Hephaestus's forge sits at the top, transmuting that same rage into craft. Integration instead of obliteration. The energy doesn't disappear. It gets redirected. That's the shape of shadow work, and it's also the shape of the creative process.Satan and the Cultural Shadow. Monotheism needed a bucket for everything that didn't make the approved list, and Satan is what it built. A lot of what ended up in there isn't all that bad — it's just human. The qualities most associated with the mythic Satan map cleanly onto basic features of human nature, and the Greco-Roman roots of the image run deeper than most people realize.Three Orders of Creation. The Theogony gives us three successive cosmological regimes, each more generative than the last. Uranus won't let anything be born. Kronos swallows his children rather than risk displacement. Zeus frees everyone and starts an order in which everything gets to exist — including the monsters. The Greek pantheon is so crowded because Zeus's order requires it to be.The Sailors as Unconscious Impulses. The sailors in the Odyssey aren't named or characterized because they're not really separate people — they're the unconscious impulses that keep thwarting what the ego says it wants. Odysseus doesn't reach Ithaca until they're all dead. The friction isn't always the enemy. The sailors may be telling him something he isn't ready to hear yet.Athena Consciousness, Poseidon Consciousness, and What We've Left Out. Ian McGilchrist's hemisphere theory maps onto the Greek gods: Athena as the rational, ordering, left-brain mode; Poseidon as the holistic, oceanic, right-brain mode. We've built a civilization that runs almost entirely on Athena consciousness while Poseidon goes unaddressed — and John thinks the epidemic of depression among his generation follows directly from that.Spirituality and the Brain. The part of the brain that activates depression is the same part that activates spirituality. When the spiritual mode is engaged, it becomes physiologically impossible to be depressed. This isn't a spiritual claim. It's neuroscience. And you don't have to believe in anything to get there.The Tyranny of Heaven. Uranus and Gaia: heaven and earth, the ideal and the actual. Heaven wants the thing to be perfect. Earth wants the thing to exist. Any version of something is necessarily not every version of something — which is obvious, and is still the exact mistake most creatives make constantly, holding the work hostage to what it could be until it never becomes what it is.Chapters00:00 Welcome00:03:49 The Name Stolen Fires00:04:56 Myth Without Belief00:05:42 Typhon, Prometheus, and the Volcano00:06:53 Satan and the Cultural Shadow00:08:30 How the Volcano Became a Map00:10:17 Zeus as Air, Not Fire00:11:30 Three Orders of Creation00:18:29 Into the Odyssey00:19:31 The Sailors as Unconscious Impulses00:21:57 Odysseus Isn't Ready for Ithaca00:26:42 Myth Is Fractal00:34:20 The Modern Mind and Its Limits00:35:10 Meaning, Depression, and the Missing Lens00:41:45 Spirituality and the Brain00:48:05 The Myth and Creativity Course00:49:05 The Tyranny of Heaven00:50:10 Where to Find JohnMemorable Quotes“The trick with myths is to not take them literally and to turn them into lenses that you can then look at your own life through.” — John Selig“Typhon is put underneath Mount Etna, and his fiery rage powers that volcano and then Hephaestus's forge is at the top, turning that rage, alchemizing it into something beautiful.” — John Selig“That's how it feels to do shadow work, to channel your grief into something creative, to face a part of you that you don't wanna face. All of those things are in that image and it's cosmic and natural and personal all at the same time.” — John Selig“Myth doesn't require you to believe anything. These stories didn't happen. Getting history and mythology confused is one of the biggest problems in our world today.” — Boston Blake“Mythologizing history or historicizing mythology. It breaks it. One lives in the world of the imaginal and one is the world of the historical.” — Boston Blake“If that spiritual part of your brain is activated, it becomes physiologically impossible to be depressed.” — John Selig“Any version of something is necessarily not every version of something.” — John Selig“Take the mess you're working on and make it sacred.” — John SeligResources & LinksJohn Selig's website: https://stolenfires.comStolen Fires on Instagram: @stolenfires_Stolen Fires on YouTube: @stolenfiresStolen Fires on TikTok: @stolenfiresStolen Fires on Substack: https://stolenfires.substack.comJohn's Myth and Creativity Course (May 2026): https://stolenfires.comEpisode page: https://bostonblake.com/mythic-podcast/john-selig-stolen-firesIf this episode landed for you, feel free to add to the pot: https://bostonblake.com/contribute/https://mythicpodcast.comAbout the GuestJohn Selig is a writer and educator specializing in the psychology of myth, symbol, and creativity. He has traveled the world visiting the sacred sites of many cultures and is currently writing a book investigating the deeper practical meanings hidden within the world's myths and religious stories. A lifelong creative, John has worked in music, writing, game design, podcasting, and video, and coaches people in seeing their lives through mythic and symbolic lenses through his one-on-one Mythwork sessions. He has taught at Harvard, UCLA, and School of Rock. Learn more at https://stolenfires.com.About MythicMythic is a podcast about meaningful living through the power of myth, ancient lore, modern pop culture, and depth psychology. Hosted by Boston Blake — ICF Professional Certified Coach, and lifelong student of mythology and depth psychology — Mythic brings together the stories that have have something to teach us.https://mythicpodcast.comTopicsGreek mythology, depth psychology, Jungian psychology, archetypal psychology, practical mythology, myth and meaning, mythology podcast, Prometheus, Typhon, Hephaestus, Zeus, Theogony, Hesiod, Odyssey,...
Happy horny Valentine's Day!THIS IS NSFW! Join Matt and Joe as they plumb the depths of the (in)famed Book of Erotic Fantasy, a book for D&D 3.5 about using sex in your Dungeons and Dragons game. Discover the lost rules of bondage, voyeurism, tantric spells and goblin gestation periods.But it's not just fun and games... Discover how Hesiod places love ABOVE the gods and how queer theologian Marcella Althaus-Reid suggests Christians handle sex and orient their theologian around the (t)horniest topics in our modern world.You won't want to miss it.Follow us on Twitter or Bluesky and support us on Patreon!
A Place Where God Will Live Ephesians 2:11-22 by William Klock In today's Old Testament lesson we hear King Solomon praying at the dedication of the temple. The temple was finally completed and Solomon gathered the elders of Israel at the tabernacle, where they offered sacrifices too many to number. Then with the priests leading them with the ark of the covenant, they processed up the mountain to the temple. When they'd placed it in the holy of holies, the presence of the Lord, the shekinah, the cloud of his glory descended to fill the temple as it once had the tabernacle. And Solomon prayed. He prayed for the new temple and he prayed for his people. He prayed that they would be faithful. And then, our lesson today, he prayed for the foreigners, for the gentiles who might come to the Lord's temple having heard of his great name, his mighty hand, and his outstretched arm—that coming to the temple, they would know his glory. Solomon's kingdom was, however imperfectly, a fulfilment of the Lord's promise to Abraham to make Israel a light to the nations. And the nations came to Israel and to Solomon, because they saw and because they heard of the Lord's reputation. Not only had he blessed his people, but in him they saw a god unlike their own. And so they came, and they saw for themselves the goodness of the Lord, the God of Israel. And Solomon knew, too, that they would come to the temple that he'd built. So he prayed that when these foreigners came and prayed, that the Lord would answer them, that he would make himself known to them, so that “all the peoples of the earth may know your name and fear you, as do your people Israel.” Again, this wasn't some one-off prayer that Solomon came up with. Solomon's prayer is rooted in the promises of God and in the story of his people. Solomon knew that the world is not as it should be; Solomon knew the Lord's promises to set it to rights; and Solomon knew that God had given an integral role to his people to bring the fulfilment of those promises. And Solomon great desire was for his people to be faithful to that calling, to that vocation—faithful to be a temple people. Now, this imagery and idea of the temple wasn't new with Israel; it goes all the way back to the beginning of the story. The garden was God's first temple. And the man and woman he created—he created them—us—to bear his image. That means to be his representatives in the temple, to serve him, and steward his goodness to the rest of creation. We rejected that vocation and the story ever since has been about God restoring his temple and his people. Two weeks ago, when we looked at Ephesians 2:1-10, we saw how Jesus—the one in whom God and humanity have come together—represents God's work to restore his temple, but we also saw there that, as Paul stresses so much, what is true of Jesus is also true of those who are in him. One day his people will be raised to be like him—heaven and earth people—but in the meantime, God has filled his church—filled us—with his Spirit as a foretaste and a down payment of that hope. Brothers and Sisters, that means that we, purified by the blood of Jesus and filled with God's Spirit, we're now the temple—not a temple of bricks and mortar, but a temple of people filled with God's presence. Just as Solomon prayed that the nations would know the glorious reputation of the God of Israel through his people and come to meet him at his temple, our prayer, our desire, our commitment ought to be that the world will know God's glorious reputation through us and come to meet him here. What God promised to Adam and Eve, to Abraham, to Moses, to the people through the Prophets is now reality in us. The promise isn't completely fulfilled. One day the knowledge of the glory of God will fill the earth. On that day the new creation that began when Jesus rose from the dead will come to full fruit. Creation and us with it will be made fully new. God will wipe every last remaining bit of evil from the world and sin and death will be no more. But, Brothers and Sisters, here's the really important thing here: The church—you and I and everyone else who is in Jesus the Messiah—we are God's vehicle to get the world to that point. The church is God's means of making his glory known until it fills the earth. And that ought to get us reflecting on how faithful we are to our mission. When the world looks at the Church, when it looks at Christians, does what we say and do and live declare the glory of God: his great name, his mighty hand, and his outstretched arm? (To put it as Solomon did.) Does what we say and do and live give the world a desire to come to the church to meet God? Do we at least make the world constructively curious? If not, we need to reflect on our priorities and on what we're doing. And this is true of everyone who is in Jesus the Messiah, but Paul, writing to the Ephesians who were mostly gentile believers, wants to stress to them just how significant it is that through Jesus and the Spirit they have been made a part of this temple people. Brothers and Sisters, this is something that we don't spend enough time talking about and reflecting on. For Paul, the unification of Jews and gentiles in the Messiah was at the heart of the gospel. It was the proof that God was fulfilling his promises. This church, made up of Jews and gentiles, men and women, rich and poor, slave and free, all together, unified, one body was a testimony to the glory of God. In fact, for Paul, it was the testimony of the gospel's power. And I don't think it's even on the radar for many of us today, because we've become so used to and even so complacent about divisions within the church. Anglicans, Presbyterians, Methodists, Baptists, Lutherans, Mennonites, Romans, and Eastern Orthodox—and those are just some older divisions amongst us before we got really split-happy in the last century or two. And it's not just theology and polity. I suspect Paul might have at least a little sympathy for those sorts of divisions, especially over serious, gospel-compromising theological matters. But Paul would be furious to see how we divide over things like language and ethnicity. The English are here and the Germans are at that Lutheran church and the Swedes at that other Lutheran church and the Italians and Spanish and Filipinos are at the Roman church and the Greeks at the Greek Orthodox, the Russians at the Russian Orthodox, the Ukrainians at the Ukrainian Orthodox, the Syrians at the Syrian Orthodox. The Dutch are in their Reformed church and the Scots are in their Reformed church. And there's a church just for Chinese-speakers and another for Afrikaans and so on and on. And you've got Messianic Jews forming their own synagogues. And Paul would be shouting at us and asking, “Haven't you read a single thing I've written to you? Your divisions are undermining the very gospel you claim to preach!” Paul did not want this to happen in the Ephesian churches, but even more than that, he wanted the people in those churches, especially he wanted them to appreciate just what God had done for them in Jesus and the Spirit, because if we understand what God has done to make us one, we'll hopefully be far less likely to let it be undone. So, Paul writes in Ephesians 2:11-12 and reminds them of what they used to be: “Therefore, remember this: In human terms—that is, in your ‘flesh'—you are ‘gentiles'. You are the people whom the so-called circumcision refer to as the so-called uncircumcision—circumcision, of course, being something done by human hands to human flesh. Well, once upon a time you were separated from the Messiah. You were alienated from the community of Israel. You were foreigners to the covenants of promise. There you were in the world, with no hope and no God.” You were gentiles. Of course, Gentiles didn't think of themselves that way. They were just regular people; it was the Jews who were weird. But the fact that Paul can say this to them, “You were gentiles” means that they've now been brought into the family of Israel. And just in case they might have forgotten the significance of that, he describes them as having been outsiders with this string of descriptors that work up to a crescendo of alienation. First, they were separated from the Messiah—from the rightful King. The Messiah was some weird thing the Jews were into. What would Greeks or Romans—who were oh, so superior—want to have to do with him? And even if they did, the Messiah wasn't part of their story. Then second, Paul says that they were alienated from the community—the commonwealth as the King James puts it—of Israel. They were foreigners. Israel was not their nation and Israel's God was not their God. Even if they did see something attractive in Israel and went to the temple in Jerusalem—think of Solomon's prayer for the foreign visitors who would come—there was a wall between the court of the gentiles and the court of the women. In Paul's day there was an inscription on that wall warning that foreigners passed it on pain of death. Gentiles could look from a distance, but they were cut off from the living God. And third, they were foreigners to the covenants of promise. Most of them had never heard of Abraham or Moses, but if they had, that simply wasn't their story and it certainly wasn't their family. They didn't belong there. Whatever promises the God of Israel had made, those promises were not for the gentiles. And Paul then sums it all up and says: You were in the world without God and without hope. I think Paul intends a bit of irony there. When he says they were without God he uses a word that essentially means they were atheists. And “atheist” is exactly what the gentiles called Jews and the first Christians. Because Jews and Christians worshipped only one God and one God might as well have been no god to them with their vast pantheons. And Jews and Christians refused to take part in the pagan worship and festivals that ran all through gentile life and society. And so Paul flips it around. “No, it was you gentiles, separated from the Messiah, alienated from Israel, foreigners to the covenant promises—it was you who were the atheists. You were the ones without God. And because of that you had no hope. And if being called atheists didn't make an impact, I have to think this would have. Because it's not that the Greeks and Romans didn't understand the idea of hope; it's that they had no reason, no grounds to live with hope. No one in their world believed in progress the way people do today. That idea is rooted in our biblical heritage. They thought things just went round and round in cycles—forever stuck. And while their philosophers might talk about life after death, it was all very vague and not hopeful at all. Hesiod imprisoned hope in the bottom of Pandora's box, lost forever. Aristotle and others wrote about hope as fickle and treacherous—a foolish thing to trust in. Things could go wrong just as easily as they could go right. Hope just wasn't a big deal for the Greeks. But in stark contrast, hope was at the centre of the whole Jewish and early Christian worldview. As I said last time, no one in the pagan world would have ever dreamed that the gods loved them or even really cared about them, so why would anyone in the pagan world have reason to hope? So Paul sums it all up: Without God and without hope, the gentiles were alone and lost in the world. Paul reminds them just how bleak things were for them before they were captured by the gospel. I think it's a good thing for us to reflect on this ourselves and if we did, I think we would have a greater appreciation for what God has done for us and for what he has made his church. So after painting this bleak and pitiful picture of where these people were before Jesus, Paul cuts through the hopelessness and despair. Like he did with that great, “But God!” in verse 3, now in verse 13 he practically shouts out, “But now!” “But now, in Messiah Jesus, you who used to be far away have been brough near by the Messiah's blood. He is our peace, you see. He has made the two to be one. He has pulled down the barrier, the dividing wall, that turns us into enemies of each other. He has done this in his flesh, by abolishing the law with its commands and instructions.” Paul wrote about the Messiah's blood back in Chapter 1. Jesus' blood is the means through which God has accomplished redemption and forgiveness. This was the great, once-and-for-all-time sacrifice that the Old Testament sacrificial system was pointing to all along. In the Old Testament, sacrificial blood was like a disinfectant. It cleansed the tabernacle and later the temple; and it cleansed the people of Israel so that the holy God could come to his people and dwell with them. Pagan sacrifices were all about killing valuable animals to placate the gods. In Israel, the sacrifices were all about the blood—a symbol of God-given life—and that blood was shed to wash away the stain of sin and death so that God could come and dwell and fellowship with his people. Brothers and Sisters, the blood of Jesus, shed at the cross, has fully accomplished once and for all and for everyone what the Old Testament sacrifices did partially and temporarily. And in doing that, God has abolished the law. You see, the law was the thing that set Israel apart from the rest of the world and Paul saw that wall in the court of the gentiles as symbolic of it. The law, like that wall, kept the gentiles out of God's people, out of his covenant, and out of his promises. The law marked out the gentiles as idolaters and as unclean—unworthy of God's presence. But Jesus' blood has washed us clean—Jew and gentile alike—making both the law and the wall that kept the gentiles out irrelevant. In Jesus, God had brought these Greek believers into the family—fully and no longer aliens and foreigners. And why? Paul goes on in the second half of verse 15: “The point of doing all this was to create, in him, one new humanity out of the two, so making peace. God was reconciling both of us to himself in a single body, through the cross, by killing the enmity in him.” Do you remember the first thing the risen Jesus said to his disciples when he entered that locked-up house where they were hiding after he'd been crucified? It was “Peace”. Shalom. Peace is what the world looks like set to rights. And so it makes perfect sense that “Peace” would be the first thing Jesus would say to his disciples after rising from death and inaugurating God's new creation. He'd just begun the work of setting the world to rights. And for Paul, this new humanity—Jews and gentiles, once divided by the law, but now brought together—this new humanity, the church, is the first sign of God's peace breaking out into the world. The church is the sign of the new age. As I've said before, we are God's working model of his new creation. Jesus has killed the enmity that was once between us and he has reconciled both to God and, through that, to each other. Jesus' blood as washed us clean and Paul stresses regularly to his fellow Jews, this means there's no longer any reason to consider gentile believers in Jesus to be unclean. We gentiles, with hearts renewed by the Holy Spirit, have turned away from our idols to serve the living God and by the blood of Jesus he has washed us clean. And if there's any doubt, Paul would point to the fact that the same Spirit has come to fill the gentile believers who first filled the Jewish believers. So he goes on in verse 17: “So the [he Messiah] came and proclaimed peace, to you who were far off and to those who were near. Through him we both have access to the Father in one Spirit.” Again, it's all the fulfilment of God's promises. In Isaiah 57 God had promised that he would heal the broken and humble in spirit and give peace: peace for those far off and peace for those who are near. He's now done that in Jesus and the unity of the church—these people who were once separated, these people who once hated each other—their unity in the Messiah as one people is the proof, the testimony, the witness of God's faithfulness and the power of the gospel. And Paul, again, wants to drive this home. Look at verses 19 to 22: “So then [—this is the result—] you are no longer foreigners and aliens. No, you are fellow citizens with God's holy people. You are members of God's household. You are built on the foundation of the apostles and prophets, with Messiah Jesus himself as the cornerstone. In him the whole building is fitted together, and grows into a holy temple in the Lord. You, too, are being built up together, in him, into a place where God will live by the Spirit.” The point of all this is that through Jesus and the Spirit, the living God has welcomed us into this amazing story. We've been adopted into a family that was not ours. We were poor, dirty refugees without hope, but God has washed us clean in the blood of Jesus, he has made us welcome members of his family, and most importantly, he has come to dwell with us. He has filled us—aliens, foreigners, strangers, gentiles—with his Spirit—the presence that he had promised to his own people and in doing that he has made us holy. And just just because. God has a purpose for us. He always has. And this is where Paul stops hinting at things with temple language and imagery and comes out and says it: God has done this in order to establish a new temple. For centuries the Jews had been waiting for God's presence to return to the temple, not that unlike the way so many Jews today go to the Western Wall and pray for a new temple and God's return. Brother and Sisters, Paul's stressing that God has, in fact, returned, that he has built a new temple, and that he now dwells with his people. But not in a stone building on the mountain above Jerusalem. He has built is new temple and returned to live with his people through Jesus and the Spirit. And, again, that means that we—the church—are God's ongoing means of fulfilling his promises to set creation to rights. God's presence with us is the sign that one day his presence will fill all of creation. We are the temple, the working model of new creation. As we proclaim the gospel, we proclaim the glories of God to the world. As we live the gospel, we put on display the glories of God to the world. And our unity in Jesus and the Spirit—something we've often forgotten—is one of the most important ways we ought to be living out the gospel. Just as there was one temple in Israel, there is only one church. By our divisions and schism and arguments, by our elevating language and race and nation over the gospel, we've often obscured this reality, but Brothers and Sisters, there is but one church and the unity of that one church across our natural divisions of language and race—and class, and status, and every other way the world divides and separates us—that unity is meant to be a witness. A witness to the power of the gospel. A witness to the power of Jesus and the cleansing power of his blood. A witness to the Holy Spirit who indwells every believer. And most of all, witness to the faithfulness of God, who has been true to his promises. And through that, our unity becomes a witness to a bleak and hopeless world of God's coming new creation—not just of the world set to rights, but of humanity set to rights within it: one people, renewed and purified, in fellowship forever with the living God. Let's pray: Gracious Father, you have purified us by the blood of your Son and filled us with your Spirit to make us your temple. Pour out your grace that we might be faithful stewards of the gifts you have given us. Teach us to guard the unity of your church, so that the nations will see in us a witness to your mighty hand, your outstretched arm, and your great name. And when they draw near, hear their prayers, we ask, that they might know your great name as we have, through your Son and through your Spirit. Amen.
For our first episode of the Three Ravens Bestiary for 2026, we're talking all about Centaurs and Pegasus!We begin in Dark Age Greece, way back before Homer, when horse-riding cavalry suddenly became a factor in human life. Representations in art leave us in no doubt - the combination of a horse with a man makes for a terrifying foe, though that's only the start of the story.Starting with Homer, developed by Hesiod, expanded upon by Pindar, then reinterpreted by Ovid, Centaurs graduate from fearful, lusty, xenophobic savages to become something else - a version of human beings, though unable to restrain their animalistic urges. From Cheiron, the wise and noble mentor to many an Ancient Greek hero, on through to C.S. Lewis and J.K. Rowling, we are left in a place where now we have to wonder what ought a Centaur be a symbol for, if anything at all?Then we switch our focus to the primal flying wonder-horse and father of horsekind, Pegasus, who is born out of his mother's neck, has a non-identical twin brother we don't talk about, and who perhaps got a bit carried away himself during escapades with Bellerophon, Prince of Corinth. As always, expect lots of nerdy references to dead people and things, a few digressions to talk about, for example, whether horses are innately shifty, and plenty more besides - so bring your Golden Bridle and let's giddyup!Speak to you again on Saturday for Eleanor's Local Legends interview about Glamorganshire with author, folklorist and storyteller Cath Little!Three Ravens is an English Myth and Folklore podcast hosted by award-winning writers Martin Vaux and Eleanor Conlon.Released on Mondays, each weekly episode focuses on one of England's 39 historic counties, exploring the history, folklore and traditions of the area, from ghosts and mermaids to mythical monsters, half-forgotten heroes, bloody legends, and much, much more. Then, and most importantly, the pair take turns to tell a new version of an ancient story from that county - all before discussing what that tale might mean, where it might have come from, and the truths it reveals about England's hidden past...Bonus Episodes are released on Thursdays plus Local Legends episodes on Saturdays - interviews with acclaimed authors, folklorists, podcasters and historians with unique perspectives on that week's county.With a range of exclusive content on Patreon, too, including audio ghost tours, the Three Ravens Newsletter, and monthly Three Ravens Film Club episodes about folk horror films from across the decades, why not join us around the campfire and listen in?Learn more at www.threeravenspodcast.com, join our Patreon at www.patreon.com/threeravenspodcast, and find links to our social media channels here: https://linktr.ee/threeravenspodcastREGISTER FOR THE TALES OF SOUTHERN ENGLAND TOURVisit our website Join our Patreon Social media channels and sponsors Hosted on Acast. See acast.com/privacy for more information.
Alenative History - Die Geschichte des Antiken Griechenlands
Ein Bauer, der den Mächtigen den Kampf ansagte & ganz nebenbei die Götter ordnete.Hesiod war die bodenständige Antwort auf die glanzvollen Heldenepen seiner Zeit. Aber wer war der Mann hinter der „Theogonie“ wirklich? Ein begnadeter Moralapostel? Ein misstrauischer Mahner? Oder einfach nur ein Realist, der die Welt durch Arbeit und Ordnung retten wollte? Lasst uns herausfinden, wie dieser eigenwillige Charakter zum Erschaffer der griechischen Mythologie wurde.Quellen:Alkaios von Messene (Anthologia Palatina)Alkaios von Mytilene, FragmenteAnthologia Palatina (Mnasalkas u.a.)Aristoteles, Metaphysik / Verfassung von OrchomenosBacchylidesCertamen Homeri et Hesiodi (Der Wettstreit zwischen Homer und Hesiod)CiceroHeraklit, FragmenteHerodot, HistorienHesiod: Theogonie / Werke und Tage / Schild des Herakles / Frauenkatalog (Fragmente)Johannes Tzetzes, Vita HesiodiLukian von SamosataOvid, Metamorphosen / FastiPausanias, Beschreibung GriechenlandsPindarPlaton, Politeia / Protagoras / PhaidrosPlinius der Ältere, Naturalis historiaPlutarch, Moralia / Gastmahl der sieben WeisenProklos, Kommentar zu Werke und TageSuda (Antikes Lexikon)Thukydides, Geschichte des Peloponnesischen KriegesVergil, GeorgicaXenophanes, FragmentLiteratur:Allen, "Tragedy and the Early Greek Philosophical Tradition", 2006Boys-Stones; Haubold, Plato and Hesiod, 2010Ercolani; Rossi, "Hesiod", Handbuch der griechischen Literatur der Antike (Band 1), 2011Fränkel, Dichtung und Philosophie des frühen Griechentums, 2006Kivilo, Early Greek Poets' Lives, 2010Koning, Hesiod: The Other Poet. Ancient Reception of a Cultural Icon, 2010Lamberton, Hesiod, 1988Montanari; Rengakos; Tsagalis, Brill's Companion to Hesiod, 2009Walde; Ciccolella, Die Rezeption der antiken Literatur. Kulturhistorisches Werklexikon, 2010MusikArizonaGuide via Pixabay
Today on Ascend: The Great Books Podcast, host Dcn. Harrison Garlick, along with guests Alec Bianco and Sean Berube, explore St. Basil the Great's letter To Young Men, on the Right Use of Greek Literature, passionately arguing that Christians—especially young men—should actively read pagan classics like Homer, Plato, and Hesiod. Check out thegreatbookspodcast.comCheck out our LIBRARY OF WRITTEN GUIDES to the great books.Drawing on personal testimonies, the trio explains how these pre-Christian texts strengthened their own faith, trained natural virtue, sharpened Scripture reading, and revealed seeds of the Logos planted by divine providence. Through vivid analogies—leaves preparing fruit, bees gathering honey, and despoiling the Egyptians—they, supported by St. Jerome's defense, contend that pagan literature is not a threat but a providential gift that grace perfects, forming the soul, evoking wonder, and equipping believers to engage the world with confidence and love.SummaryThe conversation highlights how pagan texts address universal human questions—virtue, meaning, fate, and the divine—preparing the soul for revelation, much as leaves nourish fruit on a branch or mirrors help the immature soul see itself. St. Basil's analogies are unpacked: pagan literature as a shallow pool for beginners, bees selectively gathering honey from flowers, and the need to discriminate good from harmful elements through the standard of Christ. Examples include Odysseus's restraint with Nausicaa as a model of natural virtue and Socrates's near-Christian insights on non-retaliation. The guests stress that grace perfects nature, so training in natural virtue via pagan examples elevates rather than diminishes the supernatural call, challenging modern sloth and low expectations of human potential.Providence is a recurring theme: Hebrew faith and Greek reason converged under Roman order to prepare the world for Christ; parallels in myths (floods, giants, serpents) and the Hellenization of Scripture (Septuagint, New Testament in Greek) show God working through pagan culture. References to Tolkien, Lewis, and Justin Martyr's logos spermatikos underscore that truth found anywhere belongs to Christians. Music and athletics are explored as parallels—pagan modes and contests can form the soul when approached with discernment, just as Doric tunes sobered revelers in Pythagoras's story.The discussion shifts to St. Jerome's Letter 70, defending the use of secular literature against accusations of defiling the Church. Jerome cites Moses educated in Egyptian wisdom, Paul quoting pagan poets, and analogies like despoiling the Egyptians or David wielding Goliath's sword—Christianity takes the best of pagan thought and conquers paganism with it. His provocative image of shaving the captive woman (Deuteronomy) to make secular wisdom a “matron of the true Israel” illustrates stripping away seductive errors to reveal underlying beauty and truth.Ultimately, the episode frames engagement with pagan literature as an act of love: understanding providence, nurturing what is good, evangelizing by meeting souls where they are, and ascending toward the Logos who permeates all reality. The tone is confident and joyful, rejecting both puritanical fear and uncritical consumption in favor of prudent, Christ-centered discernment.KeywordsChristians read pagans, pagan literature Christians, St Basil pagan literature, St Basil Greek literature, why Christians read Homer, why Christians read Plato, classical education Christianity, great books Christianity, and pagan classics faith. Long-tail keywords to target specific searches are should Christians read pagan literature, why young Christian men read
Antes de Homero cantar heróis, Hesíodo ensinou a plantar. Neste episódio da série Origens da Agricultura, mergulhamos na Grécia arcaica — um mundo feito de ilhas, montanhas e pequenos vales rurais, fragmentado e, ao mesmo tempo, unido pela força da tradição e do trabalho diário na terra.
Step into the earliest foundations of Greek myth and moral thought with The Works of Hesiod, presented here in a clear, resonant audiobook narration by Adultbrain. Written in the 8th–7th century BCE, Hesiod's poems stand beside Homer as cornerstones of Western literature, blending myth, cosmology, ethics, and heroic tradition. Theogony An epic account of the...
The night breaks and a mountain appears. We step out of the eighth house and into the ninth, following a mythic trail across four Greek peaks—Helicon, Delphi on Parnassus, Olympus, and Pelion—to understand how vision is born, tested, codified, and taught. This is a journey from trauma to Pegasus, from memory to the Muses, from riddled answers to living oracles, from the banquet of certainty to the humility of service, and finally to Chiron's cave where purpose is shaped into skill.We start with Helicon, where Perseus' severing of Medusa gives rise to Pegasus and the Hippocrene, the spring that nourishes the nine Muses. History, music, comedy, tragedy, dance, love poetry, hymns, astronomy, and epic become living conduits for meaning. Hesiod's insight that the Muses can speak convincing falsehoods as well as truth becomes our caution against dogma; ninth house wisdom is movement, not marble. At Delphi, we find the Omphalos, the eagle-eye view, and the Pythia's forked speech. Apollo's light and Dionysus' winter rule alternate, teaching us to hold both clarity and mystery. Prophecy arrives obliquely and unfolds over time, working on the imaginal mind that can carry insight back into life.On Olympus, the ninth house expands into ethics, law, and systems—the “we think” that shapes culture. Zeus' knowledge is not solitary; it's conjoined with Metis, the oceanic intelligence that tempers sky-high judgment. We explore the lure and limits of certainty and remember Ganymede's role as cupbearer: service as a path to perspective. Finally, we reach Pelion, where Chiron mentors heroes and healers—Jason, Achilles, Asclepius—grounding lofty aims in hands-on craft, medicine, and embodied practice. The fire-house arc aligns identity, joy, and purpose so that the tenth house can build the road our aim has set.Along the way, Ocyrrhoe's tale warns against revealing everything too soon; mystery gives meaning its depth. If Helicon inspires, Delphi questions, Olympus orders, and Pelion mentors, which mountain is yours? Press play to find an eagle-eye view that still honors the serpent's wisdom, and carry that vision into the work you offer the world. If this exploration sparked something, follow the show, share it with a friend, and leave a quick review to help others find their way to the summit.*The above was auto-generated by Buzzsprout's AICover Art: Simon Vouet (1590-1649) The Muses Urania and Calliope, 1634 ca.Join the Newsletter! Podcast Musician: Marlia CoeurPlease consider becoming a Patron to support the show!Go to OnTheSoulsTerms.com for more.
In this lecture, we explore the profound insights found within Romans 5:1-5, where the Apostle Paul discusses the themes of justification by faith, peace with God, and enduring hope through trials. The session begins with a reading of the scripture, establishing the foundation for a deep dive into the transformative journey that faith engenders in believers. The emphasis is placed on how, through faith, individuals experience an intimate peace with God, access to His grace, and the joy that comes from the hope of sharing in God's glory.The speaker reflects on personal and communal experiences, sharing a sense of gratitude for the congregation and acknowledging shared milestones, such as birthdays and collective gatherings that unite the church community. This introduction serves to soften the atmosphere before delving into heavier historical narratives, including poignant stories of suffering and endurance from World War II POWs, notably the tale of Louis Zamperini. The narrative illustrates that even amidst dire circumstances, hope can manifest in unexpected ways—such as a simple chocolate bar that symbolizes a glimmer of salvation.Transitioning from historical reflection to a theological framework, the speaker challenges contemporary misconceptions about hope, particularly the notion that it equates to mere optimism. Drawing from both ancient and modern sources, including Hesiod's perspective that equated hope with procrastination and laziness, the discussion pivots to assert that Christian hope is fundamentally different. It is presented as a robust expectation rooted in the character and promises of God, rather than an empty wish for favorable outcomes.Delving deeper, the speaker articulates that true Christian hope does not shy away from the realities of suffering but instead reinterprets it as a mechanism for growth and endurance. The concept that suffering produces perseverance, which in turn cultivates character and ultimately breeds hope, is a key takeaway. This reframing suggests that rather than surrendering to hardships, believers can lean into their faith, experiencing a transformative process that refines their character.The dialogue further explores the implications of this hope for personal and corporate life, reflecting on the struggles faced both individually and collectively within the church. Biblical figures, like the prophet Jeremiah, exemplify this hope in action, encouraging listeners to act in faith, even in seemingly hopeless situations. The notion that hope compels believers to engage in acts that might appear irrational but are rooted in faith is a recurring theme that underscores the call to active participation in God's unfolding narrative.The speaker emphasizes that this journey of faith is not devoid of challenges, inviting candid reflection on the nature of suffering in the believer's life. Yet, the assurance that God will continually pour His love into their hearts through the Holy Spirit provides a grounding reality, painting hope as both a present experience and a future promise—one that grows richer as believers navigate their trials with grace.To conclude, this lecture serves as a rallying cry for the community to embody hope in tangible ways. It urges attendees to reflect on their roles as vessels of hope for those around them who may feel lost in their own “bedlam.” Whether through acts of mercy, justice, or simple conversations that share the hope found in Christ, believers are encouraged to be a beacon of light and hope in a world often shrouded in darkness. The speaker's closing prayer stitches together the overarching message of the lecture—seeking God's guidance to nurture hope within and among the community, encouraging everyone to be agents of change and reflection of Christ's everlasting hope in their cities.
What are the mythic origins of Zeus, King of the Olympians, and the other Greek gods? From what period did the earliest of the Greek myths derive? Who was Hesiod - alongside Homer, the greatest of the Greek poets, and the father of European literature - who first recorded Zeus' story? When was the golden age of Greek myth? Who were the Titans, and why were they consigned to the fiery pit of Tartarus? Did different regions of Greece have different interpretations of the gods, and do these myths express something particular about ancient Greek culture? And, did people really believe in these famous stories of terrible gods, daring heroes, and great wars? Join Tom and Dominic as they plunge into the glorious, technicolour world of the Greek myths, starting with the tumultuous early life of Cronos, his son Zeus, the war between the gods and the Titans, and some of the most famous Greek heroes of all time - from Perseus to Hercules. ______ Try Adobe Express for free now at https://www.adobe.com/uk/express/spotlight/designwithexpress?sdid=HM85WZZV&mv=display&mv2=ctv or by searching in the app store. LRB are offering six months access to their full archive for just £12, plus a free tote bag. Visit https://LRB.me/history Learn more at https://www.uber.com/onourway ______ Join The Rest Is History Club: Unlock the full experience of the show – with exclusive bonus episodes, ad-free listening, early access to every series and live show tickets, a members-only newsletter, discounted books from the show, and access to our private Discord chatroom. Sign up directly at therestishistory.com For more Goalhanger Podcasts, head to www.goalhanger.com Learn more about your ad choices. Visit podcastchoices.com/adchoices
While we often look to the past for an example of a better world, our counterparts living in the ancient world did the same, viewing even their time as a fallen one, ruled by greed. Greek and Roman authors such as Hesiod and Ovid detailed the decay of the world from original perfection in the myth of the Golden, Silver, Bronze, and Iron Ages, and the philosophy of Plato, in his Statesman dialogue, leans upon the myth of the ages in its metaphysics. If we seek to understand the myth of the ages through mythology and philosophy, we find practical advice for hopeful living in our own lives, even in a world that feels fallen and broken.Mythos & Logos are two ancient words that can be roughly translated as “Story & Meaning.”Support the channel by subscribing, liking, and commenting to join the conversation!Patreon: https://www.patreon.com/c/mythosandlogos00:00 Introduction00:12 Roman Mosaic Depicting Anaximander with Sundial00:20 Hesiod's Works and Days from Biblioteca Marciana00:55 The Creation by James Tissot01:16 The First Transformation01:32 Ovid's Metamorphoses from the European Library of Information and Culture02:00 Ovid, Metamorphoses, Book I03:13 Booroobin Sunshine Coast Australia by Jordan Condon, licensed under Creative Commons03:31 Star Map by Elizabeth Shurtleff03:40 The Golden Age04:01 The Golden Age by Lucas Cranach the Elder04:15 The Golden Age by Frans Francken the Younger et. al.04:26 Spring by Jean-Jacques Le Veau after Charles Dominique Joseph Eisen04:50 Funerary Stele of Demokleides, photographed by Furius, licensed under Creative Commons04:54 Hesiod, Works and Days05:11 Nothing Gold Can Stay05:15 Titan Struck by Lightning by François Dumont05:36 Winter by Jean-Jacques Le Veau after Charles Dominique Joseph Eisen05:50 Agricultural Calendar by Master of the Geneva Boccaccio08:58 Title Page to 1539 Edition of Hesiod's Works and Days06:20 The Souls of Acheron by Adolf Hirémy-Hirschl06:34 Achilles' Sacrifice of Trojan Prisoners from the François Tomb07:09 The Iron Age by Jan Collaert II et. al.07:22 The Iron Age by Jean-Jacques Le Veau after Charles Dominique Joseph Eisen07:32 The Age of Iron by Paolo Fiammingo07:40 Illustration from Griffith's Guide to the Iron Trade of Great Britain07:59 The Close of the Silver Age by Lucas Cranach the Elder08:19 Justice by Raphael08:26 Truth at the Bottom of a Well by Jean-Léon Gérome09:06 The Changing Ages09:16 Two Young Men Hunting a Deer by the Dokimasia Painter09:26 Artemis Kaurotrophos from Archaeological Museum of Brauron09:40 Page of the Codex Oxoniensis Clarkianus 39, Dialogue Politikos10:16 Saturnus by Jan Van Vianen10:28 Jupiter on his Eagle Enthroned in the Clouds by Stradanus10:55 The Age of Bronze by Paolo Fiammingo11:42 The Course of Empire by Thomas Cole12:18 The Golden Age by Hendrick van der Borcht the Elder12:36 The Stars Above12:58 The Golden Age by Abraham Bloemaert13:22 The Age of Gold by Jacopo Zucchi13:38 Booroobin Sunshine Coast Australia photographed by Jordan Condon, licensed under Creative Commons13:55 Astronomy Amateur by Halfblue, licensed under Creative Commons14:29 The Age of Gold by José Manuel Félix Magdalena, licensed under Creative CommonsAll works of art are in the public domain unless otherwise noted.Ambiment - The Ambient by Kevin MacLeod is licensed under a Creative Commons Attribution license.
Dating back to Homer and Hesiod, artists have been calling on muses for inspiration. This hour, we look at the mythology of the muses, real-life muses, and what they can all teach us about creativity. GUESTS: Alison Habens: Novelist, essayist, playwright, poet, and lecturer and Programme Lead at the University of Portsmouth Francine Prose: Author of many books, including The Lives of the Muses: Nine Women and the Artists They Inspired. She is also Distinguished Writer in Residence at Bard College Brendan O'Connell: American painter Support the show: http://www.wnpr.org/donateSee omnystudio.com/listener for privacy information.
Today on Ascend the Greek Books Podcast, we wrap up our exploration of the Greek plays with a lively roundtable discussion. Our panel of friends delves into the key themes of the tragic plays, including divinity, eros, fate, justice, the cosmos, virtue, and suffering.We explore plays such as the Oresteia, Prometheus Bound, the Theban plays, and the Bacchae, with insights from Homer, Hesiod, and Aristophanes. Don't miss this engaging conversation as we prepare to embark on our next journey with Plato.Visit thegreatbookspodcast.com for our reading schedule!Visit our Patreon page for written guides and a community chat on Plato!SummaryIn this episode of the Great Books Podcast, the hosts and guests engage in a round table discussion about key themes in Greek plays, including divinity, Eros, fate, and free will. They share their favorite plays and insights gained from their readings, exploring how these themes evolve from Homer to later playwrights. The conversation highlights the complexity of Eros as both a binding force and a source of mania, as well as the characters' limited agency in the face of divine intervention.The discussion culminates in a reflection on the implications of these themes for understanding Greek literature and philosophy. The conversation explores the themes of fatalism versus determinism, agency in Greek tragedy, the role of the gods, the evolution of justice, the nature of the cosmos, virtue, and the purpose of suffering. The speakers discuss how these themes are interwoven in the works of Homer and Aeschylus, highlighting the complexity of human actions, moral order, and the divine influence in Greek thought.Chapters00:00 Introduction and Personal Updates06:38 Favorite Plays and Surprising Discoveries12:25 The Maturation of Thought on Divinity19:40 The Splintering and Obsessive Qualities of the Gods23:57 The Tension Between the Divine and Natural Phenomena25:47 Exploring the Concept of Divinity43:00 The Dual Nature of Eros55:54 Debating Fate and Free Will59:39 Plato's Symposium: Eros as Ascent01:01:30 The Interplay of Fate and Human Agency01:14:53 Justice and Retribution in Homer's Epics01:32:13 The Maturation of Justice in Aeschylus' Plays01:39:14 The Challenge of Justice in the Story of Oedipus01:44:40 The Redemptive Power of Suffering01:50:55 The Influence of the Cosmos on Virtue and Piety01:59:58 The Crucifixion: Suffering and Redemption02:09:28 Sharing the Wisdom: Importance of Discussion02:17:07 Insights into Justice, the Cosmos, Virtue, and SufferingKeywords: Greek plays, divinity, Eros, fate, free will, themes, literature, philosophy, podcast, discussion, fatalism, determinism, agency, Greek tragedy, justice, cosmos, virtue, suffering, Homer, AeschylusHashtags: #GreekPlays #Tragedy #Philosophy #GreatBooks
A revised version of an earlier episode, now with historical commentary following the story!The Titanomachy has begun! War rages between the Titans and the Olympian gods as the story of Zeus' rise to kingship continues. The Olympians battle to establish their reign against Cronus, the other Titans, and finally the fearsome monster Typhon, the very embodiment of primal chaos. A story from Greek mythology, based on Hesiod's Theogony, featuring: Zeus, the Titans, Typhon, the Hecatonchires (Cottus, Briareus, Gyges), the Cyclopes, Gaia, Tartarus, Prometheus, Atlas - - -CREDITSMusic by Scott BuckleyThumbnail Image: The Gods of Olympus (Giulio Romano, 1528)
Jesus' teaching in Matthew's Greek utilizes figures of speech that can be impossible to translate into English but which lend force and memorability to his words. Dr. Alexander Loney is Associate Professor of Classical Languages and the Coordinator of the Classical Languages program at Wheaton College. His publications include The Ethics of Revenge and the Meanings of the Odyssey and (co-editor) The Oxford Handbook of Hesiod. He has contributed several episodes to our podcast. Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4npvVsB M.A. in Biblical Exegesis: https://bit.ly/4eJpHjz
A revised version of an earlier episode, now with historical commentary following the story!The origin of Zeus, king of the gods, is a tale of danger and deception. How did his father, the Titan Cronus, come to reign as king of the cosmos, how was Zeus born, and how did he free his brother and sister Olympians to usher in a new age? A story from Greek mythology, based on Hesiod's Theogony, featuring: Zeus, Cronus, Rhea, Gaia, Uranus, Metis, the Titans - - -CREDITSMusic by Kevin MacLeodThumbnail Image: Council of the Gods (Giovanni Lanfranco, 17th century)
Der zweite Teil erzählt von Prometheus, der den Menschen das Feuer brachte, von dem Kampf der Titanen oder vom Tartaros. – Die Musen hauchten dem Dichter Hesiod am Gipfel des Berges Helikon ihre Stimme ein, weihten ihn als Verkünder einer neuen Götterlehre. – So schildert Hesiod das Entstehen der Welt, erzählt von den Kämpfen und Liebschaften der Götter, von Zeus' Machtergreifung (vgl. erster Teil), von Dämonen und Monstern. 2014 hat Raoul Schrott, ergänzt um weitere historische Quellen, eine neue Fassung des ersten 'Stücks griechischer Literatur' vorgelegt: Hesiods Götterlehre, seine "Theogonie". Hörstück von Raoul Schrott als Nachdichtung des gleichnamigen Werks von Hesiod und ergänzt um syro-anatolisch und hethitische Quellen Einrichtung, Musik und Regie: Klaus Buhlert Produktion: SWR/NDR 2014
Bei den Griechen stellte man sich die Musen nicht als einfache Inspirationsquelle vor, sie machten den Dichter zu ihrem Sprachrohr: Sie hauchen Hesiod am Gipfel des Berges Helikon ihre Stimme ein, weihen ihn als Verkünder einer neuen Götterlehre. So schildert Hesiod das Entstehen der Welt, erzählt von den Kämpfen und Liebschaften der Götter, von Zeus' Machtergreifung, von Prometheus und Pandora, von Dämonen und Monstern. 2014 hat Raoul Schrott, ergänzt um weitere historische Quellen, eine neue Fassung des ersten 'Stücks griechischer Literatur' vorgelegt: Hesiods Götterlehre, seine "Theogonie". Hörstück von Raoul Schrott als Nachdichtung des gleichnamigen Werks von Hesiod und ergänzt um syro-anatolisch und hethitische Quellen Einrichtung, Musik und Regie: Klaus Buhlert Produktion: SWR/NDR 2014
WHERE DO DEMONS come from? The Book of 1 Enoch answers that question. This week, we discuss Enoch's mission to deliver God's reply to the petition of the rebel Watchers for mercy—not just for them, but for their monstrous offspring, the gigantic Nephilim. In short, God's reply was “no”—the Watchers would not be allowed back into heaven because they'd given up their divine natures and defiled themselves by acting like humans. That's not an insult, it's simply that the Watchers were created for the unseen realm while we are created for the natural world. That's why Jude describes these Watchers as having left their proper domain. Then God decreed the punishment of the giants: And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin; they shall be evil spirits on earth, and evil spirits shall they be called. (1 Enoch 15:8–10, R.H. Charles translation)Interestingly, this was the understanding of the pagan Greeks. We discuss Hesiod's description of the origin of daimones, from which we get the word “demon,” and the link between Greek demigods like Herakles and the Rephaim of the Canaanites, which were the spirits of the Nephilim.Question of the week: Have you seen the videos of the guy claiming to be the Mahdi and the true successor to Peter—the legitimate pope? (Yes. He's leading a small cult, an offshoot of the Twelver sect of Shia Islam.) Sharon's niece, Sarah Sachleben, was recently diagnosed with stage 4 bowel cancer, and the medical bills are piling up. If you are led to help, please go to GilbertHouse.org/hopeforsarah. Our new book The Gates of Hell is now available in paperback, Kindle, and as an audiobook at Audible! Derek's new book Destination: Earth, co-authored with Donna Howell and Allie Anderson, is now available in paperback, Kindle, and as an audiobook at Audible! If you are looking for a text of the Book of 1 Enoch to follow our monthly study, you can try these sources: Parallel translations by R. H. Charles (1917) and Richard Laurence (1821) Modern English translation by George W. E. Nickelsburg and James VanderKam (link to book at Amazon)Book of 1 Enoch - Standard English Version by Dr. Jay Winter (link opens free PDF)Book of 1 Enoch - R. H. Charles translation (link opens free PDF) The SkyWatchTV store has a special offer on Dr. Michael Heiser's two-volume set A Companion to the Book of Enoch. Get both books, the R. H. Charles translation of 1 Enoch, and a DVD interview with Mike and Steven Bancarz for a donation of $35 plus shipping and handling. Link: https://bit.ly/heiser-enoch Follow us! • X: @gilberthouse_tv | @sharonkgilbert | @derekgilbert• Telegram: t.me/gilberthouse | t.me/sharonsroom | t.me/viewfromthebunker• YouTube: @GilbertHouse | @UnravelingRevelation• Facebook.com/GilbertHouseFellowship JOIN US AND SPECIAL GUEST CARL TEICHRIB IN ISRAEL! Our next tour of Israel is October 19–30, 2025 with an optional three-day extension to Jordan. For more information and to reserve your place, log on to GilbertHouse.org/travel. Thank you for making our Build Barn Better project a reality! We truly appreciate your support. If you are so led, you can help out at GilbertHouse.org/donate. Get our free app! It connects you to these studies plus our weekly video programs Unraveling Revelation and A View from the Bunker, and the podcast that started this journey in 2005, P.I.D. Radio. Best of all, it bypasses the gatekeepers of Big Tech! The app is available for iOS, Android, Roku, and Apple TV. Links to the app stores are at www.gilberthouse.org/app/. Video on demand of our best teachings! Stream presentations and teachings based on our research at our new video on demand site! Gilbert House T-shirts and mugs! New to our store is a line of GHTV and Redwing Saga merch! Check it out at GilbertHouse.org/store! Think better, feel better! Our partners at Simply Clean Foods offer freeze-dried, 100% GMO-free food and delicious, vacuum-packed fair trade coffee from Honduras. Find out more at GilbertHouse.org/store. Our favorite Bible study tools! Check the links in the right-hand column at www.GilbertHouse.org.
WHERE DO DEMONS come from? The Book of 1 Enoch answers that question. This week, we discuss Enoch's mission to deliver God's reply to the petition of the rebel Watchers for mercy—not just for them, but for their monstrous offspring, the gigantic Nephilim. In short, God's reply was “no”—the Watchers would not be allowed back into heaven because they'd given up their divine natures and defiled themselves by acting like humans. That's not an insult, it's simply that the Watchers were created for the unseen realm while we are created for the natural world. That's why Jude describes these Watchers as having left their proper domain. Then God decreed the punishment of the giants: And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin; they shall be evil spirits on earth, and evil spirits shall they be called. (1 Enoch 15:8–10, R.H. Charles translation) Interestingly, this was the understanding of the pagan Greeks. We discuss Hesiod's description of the origin of daimones, from which we get the word “demon,” and the link between Greek demigods like Herakles and the Rephaim of the Canaanites, which were the spirits of the Nephilim. Question of the week: Have you seen the videos of the guy claiming to be the Mahdi and the true successor to Peter—the legitimate pope? (Yes. He's leading a small cult, an offshoot of the Twelver sect of Shia Islam.)
This week's podcast looks at Pandora, the first woman described by Hesiod, though her story likely predates his writings. Pandora is a gift to Epimetheus, brother of Prometheus, as an act of revenge after Prometheus steals fire from Heaven and gives it to mortals. She carries a pithos (jar) that she is told to never open, but when curiosity strikes, she releases all sorts of ills into the world of humans. We examine the different aspects of this story, including the idea that the coming of woman is an evil, the question of what was actually in Pandora's jar (changed to a box in later translations), her connection to the Earth Mother, and her connection to Psyche, the personified soul.
In this episode Chris brings us Opinion Scholarship on the Creation myths of ancient Greece. We begin with an exploration of so-called "Old Europe" and a cavalcade of archeological evidence of the Great Mother Goddess religion that prevailed in the Stone Age. From there we follow Author--Robert Graves--as he reconstructs from ancient sources the oldest Creation myths of Greece; following the symbolic breadcrumbs which connect Zeus and the Olympians with the Great Mother Goddess who came before them. This takes us from Homer and the Orphics to the Bible, into Zoroastrianism and Ancient Egyptian myth, then we trip over Homer, Hesiod and Apollodorus and fall squarely into the Aryan migration theory (which we navigate tactfully). And before all is said and done, we pepper in a dash of depth psychology. Enjoy ;)
Website: https://chthonia.netPatreon: https://patreon/com/chthoniaThis week we look at Eris, goddess of strife and discord. Hesiod declares that there are 2 Erises, one that is beneficial to humans and one that isn't. There is also the 3rd Eris of the modern "religion" of Discordianism, which highlights to problem of excluding discord from our lives.
Episode Title: Aphrodite: Beyond the Disney Princess - Unveiling the Goddess of Love, War, and Pleasure Dive deep into the multifaceted world of Aphrodite, the Greek Goddess of Love, War, Beauty, and so much more. This episode shatters the patriarchal narratives that have diminished her power, revealing her as a fierce, unapologetic force of nature. Explore her true essence, her connection to other goddesses, and how you can work with her energy to reclaim your own power, pleasure, and worthiness. This Episode: Completes our exploration of the four dark goddesses I channel; Hekate, Kali, Lilith, and Aphrodite. Who is Aphrodite? Goddess of: Love and War Beauty and Finances Pleasure, sex, desire Shamelessness, abundance, worthiness Reclaiming beauty on her own terms. Embracing pleasure through all senses. The epitome of a High Priestess, designed to receive. FOAFO energy. Aphrodite's Origins and Connections: Born from the sea foam (Hesiod) or daughter of Zeus and Dione. Roman counterpart: Venus Connectioned to: Egyptian: Hathor/Isis Norse: Freyja Celtic: Branwen Mesopotamian: Innana Yoruba: Oshun Spring season, Friday/4th day of the month, Water element. Aphrodite: A Dark Goddess: Challenging patriarchal norms. Primordial creature, born of the night. Demonstrates wrath against those who slight her. Balance: Divine self-love and worthiness. Imbalance: Scorn and Ego. Symbols and Offerings: Symbols: Roses, dolphins, seashells, swans, myrtle, doves, golden apples, sparrows. Colors: Red, pink, gold, rose gold. Altar offerings: Honey, olive oil, jasmine oil, rose quartz, rose incense, rose oil, rose water, roses, rose petals, rose tea. Consistent offerings are key. Aphrodite and Sacred Sexuality: Historical context of sacred temple rituals. Healing with Aphrodite: Self-love, codependency, worthiness, confidence, burnout. Internalized patriarchy/misogyny, sensual pleasure, orgasm connection. Money, shame, abundance, desire, love, people-pleasing, self-judgment. Divine feminine energy, beyond gender constructs. Aphrodite in the Tarot: The Empress: Divine shamelessness, pleasure is power. The Lovers: Self-love, communication, trust. Queen of Pentacles: day-to-day Empress. Entire suit of Pentacles: Finances and resources. Two of Cups: Everyday Lovers. 3 of Swords: Heart wounds and healing. 4 of Swords: Rest and restoration. 5 of Swords: Winning at what cost? Aphrodite's Mantras: I am ready to be loved. I am the love of my life. I am designed to receive. I no longer lie to myself. My pleasure generates resources. My rest circulates abundance. Selfishness is sacred. Additional Resources: Activate 30 - days Guest Access on UnicornWellnessStudio.com Offering 30-min classical Pilates workouts in alignment to the astrological season and lunar cycles and Tandy's 41-day food reset at this link here in preparation of the astrological new year. Subscribe to Tandy's weekly newsletter for more astrology insights and practical tips. Follow and DM on Instagram @tandy_gutierrez Additional Episodes You Might Enjoy: EP 112: Lilith: Goddess of Blood, Sex Magick, and Integrity (Master Class) EP 77: Goddess Kali: Divine Mother, Fierce Protector, Ultimate Transformer (Master Class) EP 73: The Doula of Liminal Spaces: Hekate Unveiled (Master Class)
Website: https://chthonia.netPatreon: https://patreon.com/c/chthoniaMerch: https://chthoniapodcast.creator-spring.com/School: https://instituteforfemininemyth.orgThis week's podcast looks at Nemesis, a daimon goddess said to come from Nyx (Night) alone by Hesiod, and associated with the distribution of fairness as well as envy and revenge. We look at the origin stories of Nemesis, the story of her as the mother of Helen of Troy, and her connection via Helen to the Trojan War. We look at other stories of her retribution, and the necessity of her influence in human affairs. Lastly, we touch on the recent revival of discussions of "Planet X", which according to one hypothesis began as a companion star to the Sun, and referred to as "Nemesis" in the original theory.
The second in the series on "The Myth of the Framework" paper. Timestamps: 00:00 Introduction with some reflections on Joe Rogan and Gad Saad 05:14 Section IVa reading - on “Confrontations” 06:32 Section IVa reflection 09:48 Section IVb reading 10:17 Section IVb reflection 12:14 Section IVc reading - tolerance and respect 13:26 Section IV c reflection on Herodotus and tolerance 15:08 Section IV d reading. When should a discussion reach agreement? 16:39 Section IV d reflection. Quibbling with Popper? True Theories or Best Explanations? 28:54 Section IV e reading Goodwill 30:00 Section IV e Reflection on Goodwill, courtesy and politeness. And an anecdote about “professors”. 36:54 Interlude: Popper's Introduction to “The Myth of the Framework” - expertise and authority 40:00 Section V a Reading Clash of civilisations 40:56 Section V a Reflection (including remarks on Piers Morgan and Tucker Carlson) 44:00 Section V b “Culture Clash” the impact on Greek Philosophy and Rationality - Reading and reflection interleaved. 57:15 Section VI a Reading - How we make the world understandable to ourselves 57:55 Section VI a Reflection on the task of “reason”. 59:23 Section VI b Reading: The invention of explanations and the two components of rationality. 1:00:13 Secton VI b Reflection on rationality 1:03:40 Section VI c Popper's conjecture on the origins of the critical method I 1:05:08 Section VI c Reflection on Hesiod's Theogony. 1:07:05 Section VI d Reading Popper's conjecture part II 1:08:08 Reflection on Popper's Conjecture 1:09:04 Section VI e Reading on Anixmander's theory 1:10:12 Section VI e Reflection on Anixmander's theory 1:11:25 Section VI f Conjecturing about conjectures and “The Critical Tradition I” 1:12:52 Section VI f Reflections on “The Critical Tradition” 1:13:16 Section VI g The Critical Tradition II 1:14:33 Section VI g Reflections on “The Critical Tradition II” and “schools” of philosophy. 1:15:30 Section VI h The Ionian School 1:16:36 Section VI h Reflections on the modern critical method and thoughts about Aristarchus and Parallax measurements 1:20:50 Section VI I Conclusion
Professor Kozlowski kicks off his series on Pre-Socratic Philosophy with an examination of the forerunners to Pre-Socratic philosophy: Greek and Babylonian mythological traditions like Homer, Hesiod, and the Orphics; odd ducks like Pherecydes; and some questions about what does and does not constitute "philosophy" proper. If you liked this lecture, please consider contributing to Professor Kozlowski's Patreon: https://www.patreon.com/c/ProfessorKozlowski For more of Professor Kozlowski's Internet Doings, please visit his webpage: https://professorkozlowski.wordpress.com
Dcn. Harrison Garlick, Dr. Frank Grabowski, and Mr. Thomas Lackey come together to discuss Hesiod's Theogony - a poem about the origin of the gods and the cosmos.Key conversations:The role of the MusesThe four primordial gods - especially ChaosEros as the generative and binding force of the cosmosZeus as a bringer of civilizationThe Prometheus mythsWomen as the beautiful evilHesiod is a contemporary of Homer. Homer composed the Iliad around 750 BC and the Odyssey around 725 BC, and Hesiod was active in the mid 700s and into the 600s.[1] Hesiod, like Homer, has roots in Asia Minor. His father is believed to have been a merchant who moved from Asia Minor to Mount Helicon in ancient Greece.[2]Notably, Mount Helicon had several springs that were sacred to the Muses, and it serves as the setting of the opening of the Theogony. Hesiod lived an agricultural life working his family farm and writing poetry. Hesiod is similar to Homer insofar as both are the recipients of a large treasury of Greek mythology. Hesiod is dissimilar to Homer insofar as Hesiod most likely originally wrote his plays—as opposed to them existing first as oral rhapsodies that were then reduced to writing, like with Homer's Iliad and Odyssey.Check out our Musings of the Theogony written guide!Check out our website for more resources.[1] See A Reader's Guide: 115 Questions on the Iliad, Ascend: The Great Books Podcast.[2] See Ed. M. C. Howatson, Oxford Companion to Classical Literature (Oxford University Press: Oxford, 2013), 294.
You can read the Greek plays with Ascend!Dcn. Harrison Garlick flies solo this week as he explains why you should read the Greek plays. He discusses how the plays are an intellectual bridge between Plato and Homer and explains some of the major themes you can expect in their writings: justice, eros, fate, divinity, etc.He'll then introduce each Greek play to be read and why it is worth reading.Join us! Schedule below:HESIOD'S THEOGONY & GREEK PLAYS (2025)1/1 Intro to the Greek Plays1/7 Hesiod's TheogonyTHE ORESTEIA by Aeschylus1/14 Into to Aeschylus1/21 Agamemnon Part I1/28 Agamemnon Part II2/4 Libation Bearers Part I2/11 Libation Bearers Part II2/18 Eumenides Part I2/25 Eumenides Part IIREAD DANTE'S INFERNO WITH ASCENDWe are reading Dante's Inferno over LENT 2025.3/4 Introduction & Canto I3/11 Cantos II-V3/18 Cantos VI-XI3/25 Cantos XII-XVII4/1 Cantos XVIII-XXV4/8 Cantos XXVI-XXX4/15 Cantos XXXII-XXXIVBACK TO THE GREEK PLAYS4/22 Prometheus Bound with Dr. Jared ZimmererTHE THEBAN PLAYS by Sophocles4/29 Antigone Part I5/6 Antigone Part II5/13 Oedipus Rex5/20 Oedipus at Colonus Part I5/27 Oedipus at Colonus Part II6/3 The Bacchae Part I with Dr. Frank Grabowski6/10 The Bacchae Part II with Dr. Frank Grabowski6/17 Roundtable on the Tragic PlaysAristophanes 6/24 The Clouds by Aristophanes with Dr. Zena Hitz6/1 The Frogs by Aristophanes with Tsh OxenreiderFind out more at thegreatbookspodcast.com.
Grandpa Bill's Runts & Groans@billholt8792 The Golden Age is a mythical or metaphorical period of time considered to be the peak in the history of a country, people, or field of endeavor. In Classical Mythology: Hesiod's Works and Days: In Greek mythology, Hesiod describes a time when humans lived in peace and harmony with nature, without the need for labor or strife. Ovid's Metamorphoses: Ovid portrays the Golden Age as a time of innocence and abundance, where humans lived in harmony with nature and did not need laws or rules. Metaphorical Use: A Period of Greatness: The term "Golden Age" is often used to describe a period of exceptional achievement in a particular field, such as: Key Characteristics: Peace and Harmony: A time of tranquility and cooperation, often characterized by a lack of conflict. Abundance and Prosperity: A period of economic and social prosperity, with ample resources and a high standard of living. Innovation and Creativity: A time of significant advancements in art, science, and culture. Innocence and Purity: A time of simplicity and virtue, often associated with a loss of innocence in later ages. It's important to note: The Golden Age is often a nostalgic concept, representing a past that may be idealized or romanticized. The specific characteristics and events associated with a Golden Age can vary depending on the context. Grandpa Bill's BH Sales Kennel Kelp Holistic Healing Hour Podcast Narrative: "Happy New Year, everyone! Welcome back to the Kelp Holistic Healing Hour, where we dive deep into the mysteries of life, the universe, and everything in between. Today, I'm thrilled to be joined once again by the insightful and inspiring Tim Doyle, all the way from China. Tim, welcome back to the show!" "We're kicking off 2025 with a bang, exploring the profound concept of the Golden Age. We'll delve into different interpretations of this mythical era, from ancient legends to modern spiritual perspectives. Tim will share his unique insights on the Golden Ones, their path to Oneness, and how we can all tap into the golden energy within ourselves." "We'll also be exploring practical ways to cultivate more peace, joy, and abundance in our own lives. Tim will offer guidance on how to align with the golden frequencies and create a more harmonious and fulfilling reality." "As always, we'll be taking your questions live. So, call in, leave a comment on YouTube, or share your thoughts on our social media. Let's make this a truly interactive and enlightening conversation." Grandpa Bill's You Tube Narrative: "Hey everyone, and welcome to the BH Sales Kennel Kelp Holistic Healing Hour on YouTube @billholt8792! Today, we have a very special guest, the enigmatic Tim Doyle, joining us from China. We'll be embarking on a fascinating journey into the realm of the Golden Age." "Tim will share his unique perspective on the Golden Ones and their path to Oneness, offering valuable insights into how we can all cultivate a more golden and harmonious existence." "We'll explore the different facets of the Golden Age, from ancient myths and legends to modern spiritual interpretations. Get ready for a visually captivating and intellectually stimulating discussion." "Don't forget to like, subscribe, and leave your comments below. We'd love to hear your thoughts on the Golden Age and any questions you have for Tim." "✨ BH Sales Kennel Kelp Holistic Healing Hour we ring in the New Year with the wisdom of Tim Doyle! We'll explore the captivating concept of the Golden Age, the path to Oneness, and how to cultivate more golden energy in your life.
This week Dcn. Garlick is joined by Alberto Fernandez, a former U.S. diplomat and Vice President of the Middle East Media Research Institute (MEMRI) in Washington, D.C., to discuss "The Tower of the Elephant," one of the best Conan the Barbarian stories by Robert E. Howard. Deacon and Alberto discuss the life and philosophy of Robert E. Howard along with key elements of the "Tower of the Elephant" short story (which is available online for free).Topics:Civilization v. BarbarismHP LovecraftNietzscheVitalismIn 2025, we are reading Hesiod, the Greek plays, Dante, and Plato! Join us! Check out thegreatbookspodcast.com for more information.
The Ancient Greeks believed they existed before the dawn of time, yet they're a mystery to most, so, for this week's Bonus Episode we're exploring the long and complex history of Nymphs!Part of the "Three Ravens Bestiary" series, we start off discussing the roles Nymphs played in the Greco-Roman pantheon, including how they were classified and eventually used, in Imperial projects, to present local and regional gods of pagan cultures, such as the Celts and Britons, as less powerful than the Olympians. This then sees us look at examples of some ancient genius loci from across England, including those found in shrines at Hadrian's Wall, where some local deities defied the odds and survived well into Christianization, later becoming recognised as Saints. From there we head in two directions - firstly, forward, via Chaucer, Marvell and Shakespeare, into a place where Nymphs and Faeries got a little bit muddled up in the British mindset. After that, we journey back to the start, exploring how writers like Hesiod, Homer, and many others, developed and contributed to the collective idea of 'Nymph Lore' - the roles Nymphs played in city foundation, how they were worshiped, and what 'Nympholepsy' - Nymph Madness - was, and why some people sought it out! Via discussions of the 18th century invention of the idea of 'Nymphomania' - in contrast with other misogynistic (and anti-British) ideas such as Tacitus' characterisation of the Roman Witch Empress Messalina, the vengeful Iceni Queen Boudica, and figures like Britannicus, we wash up in the present day - a time when being called a "nymph" seems to have nothing to do with nature spirits, and much more to do with systems of power and control...The Three Ravens is an English Myth and Folklore podcast hosted by award-winning writers Martin Vaux and Eleanor Conlon.Released on Mondays, each weekly episode focuses on one of England's 39 historic counties, exploring the history, folklore and traditions of the area, from ghosts and mermaids to mythical monsters, half-forgotten heroes, bloody legends, and much, much more. Then, and most importantly, the pair take turns to tell a new version of an ancient story from that county - all before discussing what that tale might mean, where it might have come from, and the truths it reveals about England's hidden past...Bonus Episodes are released on Thursdays (Magic and Medicines about folk remedies and arcane spells, Three Ravens Bestiary about cryptids and mythical creatures, Dying Arts about endangered heritage crafts, and Something Wicked about folkloric true crime from across history) plus Local Legends episodes on Saturdays - interviews with acclaimed authors, folklorists, podcasters and historians with unique perspectives on that week's county.With a range of exclusive content on Patreon, too, including audio ghost tours, the Three Ravens Newsletter, and monthly Three Ravens Film Club episodes about folk horror films from across the decades, why not join us around the campfire and listen in?Learn more at www.threeravenspodcast.com, join our Patreon at www.patreon.com/threeravenspodcast, and find links to our social media channels here: https://linktr.ee/threeravenspodcast Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.
Website: https://chthonia.net Patreon: https://patreon.com/chthoniaMerch: https://chthoniapodcast.creator-spring.com/School: https://instituteforfemininemyth.orgFans of the 2019 episodes--I am slowly, slowly working my way through re-editing these episodes. In this episode we look at the origins of Hecate from an academic standpoint, including Hesiod's lavish praise of her in the Theogony, and her role as keeper of the keys and a protective gatekeeper.
Episode: 2231 Of cuckoos, cuckoldry and brood parasitic cupidity. Today, our guest, classicist Richard Armstrong goes cuckoo over brood parasites.
The full moon after Sārada Navarātri (Autumn Goddess festival) is known as Laxmī pūjā, the day where we celebrate the Goddess of Beauty, Elegance, Auspiciousness and Wealth! Of course we'll have many, many more things to say about the "Tantrik Laxmī" in the days to come, but I thought I would just go ahead and get the balling rolling with this video which presents Mahalakshmī from the Devī Māhātmyam not as she is commonly depicted but rather as fierce and aggressive Warrior-Goddess. This video presents a technique for meditating on Laxmī in her Aries aspect as opposed to her Aphrodite one, to use a Hellenestic allegory since we compare this depiction to a very similar one of Pandora in Hesiod's hymns, making the case that the Goddess belongs to all cultures, beyond just India! This meditation takes place between Verses 10-33 in the second chapter of the Devī Māhātmyam. We open with a few broad, overarching statements about the Caṇḍi chanting sādhanā and how to stay safe practicing Tantra in cremation grounds before plunging into the chanting! Jai Mā!For more detailed Kali puja instructions, watch this playlist:https://www.patreon.com/collection/233799Here's the chanting document we showed in the video:https://docs.google.com/document/d/1N1pEDmWZWdJq5Q27dGiZb9DQFrr1Ouq2FC85jIwQ66c/edit?usp=sharingLectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMSupport the show
Let's Talk About Myths, Baby! Greek & Roman Mythology Retold
Revisiting... Hecate! A re-airing of the 2022 episode looking at everything there is to know about Hecate, all powerful goddess of witchcraft, and some real life women accused of witchcraft in ancient Greece. Submit your question for the next Q&A episode here, or sign up for our new newletter here! CW/TW: far too many Greek myths involve assault. Given it's fiction, and typically involves gods and/or monsters, I'm not as deferential as I would be were I referencing the real thing. Sources: Early Greek Myths by Timothy Gantz; Theoi.com entries on Hecate and Hesiod's Theogony; Heroines of Olympus; Underworld Gods in Ancient Greek Religion both by Ellie Mackin Roberts; Magic, Witchcraft, and Ghosts in the Greek and Roman Worlds by Daniel Ogden; Magic in the Ancient Greek World by Derek Collins. Attributions and licensing information for music used in the podcast can be found here: mythsbaby.com/sources-attributions.See omnystudio.com/listener for privacy information.
The Greek goddess of love, sex, desire and beauty, Aphrodite is mostly depicted naked and/or wet. And depending on your age and taste, that could be by Botticelli, Bananarama or Lady Gaga. Born from the sea foam, you can still visit her rock in Cyprus, where there's always a crowd of tourists. No one is immune to her charms, says Hesiod. In fact we can all learn from Aphrodite's stress-busting strategy: when something annoying or stressful happens, she goes to Cyprus - for a bath.Rock star mythologist' and reformed stand-up Natalie Haynes is obsessed with the ancient world. Here she explores key stories from ancient Rome and Greece that still have resonance today. They might be biographical, topographical, mythological or epic, but they are always hilarious, magical and tragic, mystifying and revelatory. And they tell us more about ourselves now than seems possible of stories from a couple of thousand years ago.Producer...Mary Ward-Lowery
Natalie stands up for the prize-winning Greek poet, cataloguer of gods and author of a flatpack wagon manual, Hesiod. She's joined by Professor Edith Hall and poet Alicia Stallings.Hesiod is highly regarded by the ancients for his sublime poetry, and he won a prize for his Theogony, a detailed account of the origins of the gods. He also wrote a farming manual, including the wagon-building instructions, and an epic on how to pickle fish. Hesiod rails at the hardship of the farming life in autobiographical references in his poems: he is not a fan of his home town of Ascra in ancient Boeotia, and he describes being cold and hungry at low points in the year.Rock star mythologist' and reformed stand-up Natalie Haynes is obsessed with the ancient world. Here she explores key stories from ancient Rome and Greece that still have resonance today. They might be biographical, topographical, mythological or epic, but they are always hilarious, magical and tragic, mystifying and revelatory. And they tell us more about ourselves now than seems possible of stories from a couple of thousand years ago.Producer...Mary Ward-Lowery
Christen and Cyndi delve into the historical origins and personal meaning of Hekate's three forms, from the earliest references to her as governing land, sea, and sky in Hesiod's Theogony to a contemporary perspective on our own tri-valent nature. This episode accompanies the chapter on Triformis in Entering Hekate's Cave. For more info about this book, and the teaching and writing of Dr. Cyndi Brannen, go to keepingherkeys.com --- Send in a voice message: https://podcasters.spotify.com/pod/show/keepingherkeys/message
Let's Talk About Myths, Baby! Greek & Roman Mythology Retold
Goddesses doing it for themselve: parthenogenic births, goddess figurines of the Bronze Age, and theories of goddess history in Hesiod's Theogony. Help keep LTAMB going by subscribing to Liv's Patreon for bonus content! CW/TW: far too many Greek myths involve assault. Given it's fiction, and typically involves gods and/or monsters, I'm not as deferential as I would be were I referencing the real thing. Sources: Charlotte, the Parthenogenic Stingray; Theoi.com; Hesiod's Theogony translated by HG Evelyn-White; Goddesses, Wives, Whores, and Slaves: Women in Antiquity by Sarah B Pomeroy. Attributions and licensing information for music used in the podcast can be found here: mythsbaby.com/sources-attributions.See omnystudio.com/listener for privacy information.
Let's Talk About Myths, Baby! Greek & Roman Mythology Retold
Liv reads Hesiod's Works and Days, translated by HG Evelyn-White, a text that's about mythology and also... farming. Plus, it gets the prize of one of the Most Misogynistic Ancient Texts. Congratulations, Hesiod! This was recorded December 26, 2023. Help keep LTAMB going by subscribing to Liv's Patreon for bonus content! CW/TW: far too many Greek myths involve assault. Given it's fiction, and typically involves gods and/or monsters, I'm not as deferential as I would be were I referencing the real thing. Attributions and licensing information for music used in the podcast can be found here: mythsbaby.com/sources-attributions.See omnystudio.com/listener for privacy information.
In this last episode of 2023, Victor Davis Hanson and cohost Sami Winc discuss some remaining news stories, Hesiod's Works and Days, and the best and worst of 2023. Thanks to all our listeners.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Let's Talk About Myths, Baby! Greek & Roman Mythology Retold
Revisiting the Supreme Spooky... Hecate! We look at everything there is to know about Hecate, all powerful goddess of witchcraft, and some real life women accused of witchcraft in ancient Greece. Find all six years of Spooky Season content on this Spotify Playlist! Help keep LTAMB going by subscribing to Liv's Patreon for bonus content! CW/TW: far too many Greek myths involve assault. Given it's fiction, and typically involves gods and/or monsters, I'm not as deferential as I would be were I referencing the real thing. Sources: Early Greek Myths by Timothy Gantz; Theoi.com entries on Hecate and Hesiod's Theogony; Heroines of Olympus; Underworld Gods in Ancient Greek Religion both by Ellie Mackin Roberts; Magic, Witchcraft, and Ghosts in the Greek and Roman Worlds by Daniel Ogden; Magic in the Ancient Greek World by Derek Collins. Attributions and licensing information for music used in the podcast can be found here: mythsbaby.com/sources-attributions.See omnystudio.com/listener for privacy information.
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