Podcasts about illiad

Send us a textThis episode is the first of a two-parter with Emily Hauser. Today we look into some of the women in the Illiad and dive into chapters in Emily's new book Mythica

Main Point: What would it take to convince you that the Bible is reliable...? 1. Textual Evidence a. Example Scribal Letter Counting - Middle letter in Torah is Leviticus 11:42 2. Comparison to Secular Writings a. Homer's Illiad (around 643 Surviving Copies) b. New Testament (around Surviving 5,600 Copies and 24,000 Surviving Manuscripts) 3. Archeological Evidence (Deuteronomy 27:1-8) a. The Dead Sea Scrolls (1947 A.D.) b. Mt. Ebal Curse Tablet (2019 A.D.) 4. Internal Evidence That it is the Word of God (2 Timothy 3:16, John 10:25-27) a. Fulfilment of Prophecy Music from #Uppbeat (free for Creators!): https://uppbeat.io/t/soundroll/the-anthem License code: 23VV2NSNSD9PC7KL

Main Point: What would it take to convince you that the Bible is reliable...? 1. Textual Evidence a. Example Scribal Letter Counting - Middle letter in Torah is Leviticus 11:42 2. Comparison to Secular Writings a. Homer's Illiad (around 643 Surviving Copies) b. New Testament (around Surviving 5,600 Copies and 24,000 Surviving Manuscripts) 3. Archeological Evidence (Deuteronomy 27:1-8) a. The Dead Sea Scrolls (1947 A.D.) b. Mt. Ebal Curse Tablet (2019 A.D.) 4. Internal Evidence That it is the Word of God (2 Timothy 3:16, John 10:25-27) a. Fulfilment of Prophecy Music from #Uppbeat (free for Creators!): https://uppbeat.io/t/soundroll/the-anthem License code: 23VV2NSNSD9PC7KL

A panel of experts join me (not an expert) to discuss mythological, literary and historical Greek and Near East influences for table top RPGs. My panel includes Taylor from Clerics Wear Ringmail (https://www.youtube.com/c/ClericsWearRingmail) and the Whispering GM (https://creators.spotify.com/pod/show/the-whispering-gm) and Arlen from Live From Pellam's Wasteland (https://www.youtube.com/@LivefromPellamsWasteland/featured) We discuss a lot of games and other topics. Here is a partial list: Jackals https://www.drivethrurpg.com/en/product/344904/jackals-bronze-age-fantasy-roleplaying Early Empires https://www.amazon.com/Early-Empires-BaG-RPG-Universe/dp/1736964615 On Wine Dark Sea https://www.drivethrurpg.com/en/product/505713/on-wine-dark-sea-campaigns-in-the-aftermath-of-troy Blood and Bronze RPG https://www.drivethrurpg.com/en/product/173051/blood-bronze-rules Wild Talents: Blood of the Gods https://www.drivethrurpg.com/en/product/81501/wild-talents-blood-of-the-gods?src=also_purchased Godbound https://www.drivethrurpg.com/en/product/185959/godbound-a-game-of-divine-heroes-free-edition Godsfall - I meant Godforsaken https://www.montecookgames.com/godforsaken/ "Chest of the Aloeids" https://dungeonsdragons.fandom.com/wiki/Dungeon_Magazine_21 OD&D - Whitebox -Swords & Wizardry https://en.wikipedia.org/wiki/Dungeons_%26_Dragons_(1974) https://www.drivethrurpg.com/en/product/472437/swords-wizardry-white-box-rules Check out Taylor's discussion of Bronze Age Adventure: https://youtu.be/RVfjvzl0gRI?si=Z7ykx62TiWINlgOZ You can find a text only Illiad and the Odyssey at the Internet Classics archive: https://classics.mit.edu/Homer/iliad.html https://classics.mit.edu/Homer/odyssey.html Cover clip art by Amy Lee Rodriguez. I mean this was my RenFaire costume...You can send me a message (voice or text) via a DM on Discord, as an attachment to my email (gmologist@gmail.com) or to my Speakpipe account: https://www.speakpipe.com/TheGmologistPresents

Pour ce replay, nous recevons Angélique Gérard, la superwoman émotionnelle. Angélique est une femme d'exception : Elle fut l'une des pionnières à rejoindre Xavier Niel dans la folle aventure de FreeElle a été 2 fois à la tête du Classement Choiseul des leaders économiques de demain (seul Emmanuel Macron l'a été avant d'être élu Président) Elle est aussi une femme engagée sur de multiples causes , comme l'entrepreneuriat féminin. Nous nous replongeons dans ce premier épisode du podcast, nous avons notamment parlé des caleçons de François Hollande, de Xavier Niel, de pornographie, d'éducation, de la guerre, de burn out, de bad boy ou encore de Nicolas Sarkozy…Bon voyage avec Les Sages !

#Londinium90AD: Gaius & Germanicus debate if MAGA is a call to the Heroic Age of the Illiad?.  Michael Vlahos. Friends of History Debating Society. @Michalis_Vlahos BCE 500

Publisher Bitewing Games has a thing for designer Reiner Knizia (most recently with Zoo Vadis and the Mythos Collection's Illiad and Ichor). Now they're back at it with a new three-part, big-box, Knizia-palooza Kickstarter campaign. We had the opportunity to play one of those parts, SILOS (Secret Interlopers from Outer Space), a retro sci-fi (with cows!) rethemed version of Municipium...and we instantly fell in love. So we invited Bitewing founders Nick Murray and Kyle Spackman to chat about SILOS, other great area-control games, and board game series and franchises. Timeline: 3:25 - Going Analog's game pick: Magic Maze Tower. 11:22 - Bitewing's game pick: Moonrollers. 19:48 - Going Analog's topic: SILOS and other great area-control games. 47:57 - Bitewing's topic: gaming series and franchies.

On this special episode we're featuring a conversation from The History of Literature, the chart-topping books podcast from our friends at The Podglomerate. This show covers all of the classic literature you love, and even ones that you love to critique. Join host and book enthusiast Jacke Wilson for thoughtful conversations with expert guests that range from explorations of the longevity of The Illiad, to making the case for Persuasion being Jane Austen's best novel. In today's episode, Jacke talks to English Shakespearean scholar Sir Stanley Wells about his new novel What Was Shakespeare Really Like? Plus, notable true crime author David Ellis stops by to discuss his choice for the last book he will ever read. Learn more about your ad choices. Visit megaphone.fm/adchoices Listen to more episodes of The History of Literature and follow the podcast:  https://link.chtbl.com/zCamllNO Learn more about your ad choices. Visit podcastchoices.com/adchoices

Sabine speaks with Greta Lynn Uehling about her research on the effects of war on relationships, an underexplored topic in conflict studies. Episode Notes: - Greta's book "Everyday War": https://a.co/d/09MHkjov  - Homer's "The Illiad": https://en.wikipedia.org/wiki/Iliad  - Taras Shevchenko National University of Kyiv: knu.ua  - A primer on the concept of "Everyday Peace": https://heller.brandeis.edu/news/items/releases/2019/winter-2019-magazine-everyday-peace.html  - The UNICEF report on Mental Health: https://www.unicef.org/topics/mental-health  - The Battle of Ilovaisk: https://en.wikipedia.org/wiki/Battle_of_Ilovaisk  - The Fullbright program website: https://us.fulbrightonline.org/about  - The Geneva Convetion at ICRC: https://www.icrc.org/en/document/geneva-conventions-1949-additional-protocols 

This week, we are bringing the Drunken Literate to the main feed, with Zoë in the hot seat retelling The Illiad! Join us on Substack for more Drunken Literate Episodes! Become a paid member of our Substack at ⁠bookhoes.substack.com⁠ for bonus content, including extended author interviews and access to The Drunken Literate episodes. Join us on Geneva ⁠here⁠ to connect with other listeners and get behind-the-scenes content from Zoë and Ryan! Linktree: ⁠linktr.ee/nycbookhoes⁠ Instagram @nycbookhoes Email: ⁠nycbookhoes@gmail.com

Aux portes de Toulouse, c'est un nouvel immeuble de six étages, baptisé Data Valley, qui vient d'être inauguré par la société ITrust. Grâce à ce nouveau siège social, la filiale du groupe Illiad, spécialiste de la cybersécurité renforce ainsi son pôle d'expertise et cherche à bâtir un grand groupe industriel au service des petites et moyennes entreprises. -----------------------------------------------------------------------SMART TECH - Le magazine quotidien de l'innovationDans SMART TECH, l'actu du numérique et de l'innovation prend tout son sens. Chaque jour, des spécialistes décryptent les actualités, les tendances, et les enjeux soulevés par l'adoption des nouvelles technologies.

CHASING BRONZE AGE VAINGLORY EVER SINCE.  8/8: The Iliad Hardcover – September 26, 2023 by  Homer  (Author), Emily Wilson  (Translator) https://www.amazon.com/Iliad-Homer/dp/1324001 When Emily Wilson's translation of The Odyssey appeared in 2017―revealing the ancient poem in a contemporary idiom that was “fresh, unpretentious and lean” (Madeline Miller, Washington Post)―critics lauded it as “a revelation” (Susan Chira, New York Times) and “a cultural landmark” (Charlotte Higgins, Guardian) that would forever change how Homer is read in English. Now Wilson has returned with an equally revelatory translation of Homer's other great epic―the most revered war poem of all time. The Iliad roars with the clamor of arms, the bellowing boasts of victors, the fury and grief of loss, and the anguished cries of dying men. It sings, too, of the sublime magnitude of the world―the fierce beauty of nature and the gods' grand schemes beyond the ken of mortals. In Wilson's hands, this thrilling, magical, and often horrifying tale now gallops at a pace befitting its legendary battle scenes, in crisp but resonant language that evokes the poem's deep pathos and reveals palpably real, even “complicated,” characters―both human and divine. The culmination of a decade of intense engagement with antiquity's most surpassingly beautiful and emotionally complex poetry, Wilson's Iliad now gives us a complete Homer for our generation.5 maps 1738 ILLIAD

CHASING BRONZE AGE VAINGLORY EVER SINCE.  6/8: The Iliad Hardcover – September 26, 2023 by  Homer  (Author), Emily Wilson  (Translator) https://www.amazon.com/Iliad-Homer/dp/1324001 When Emily Wilson's translation of The Odyssey appeared in 2017―revealing the ancient poem in a contemporary idiom that was “fresh, unpretentious and lean” (Madeline Miller, Washington Post)―critics lauded it as “a revelation” (Susan Chira, New York Times) and “a cultural landmark” (Charlotte Higgins, Guardian) that would forever change how Homer is read in English. Now Wilson has returned with an equally revelatory translation of Homer's other great epic―the most revered war poem of all time. The Iliad roars with the clamor of arms, the bellowing boasts of victors, the fury and grief of loss, and the anguished cries of dying men. It sings, too, of the sublime magnitude of the world―the fierce beauty of nature and the gods' grand schemes beyond the ken of mortals. In Wilson's hands, this thrilling, magical, and often horrifying tale now gallops at a pace befitting its legendary battle scenes, in crisp but resonant language that evokes the poem's deep pathos and reveals palpably real, even “complicated,” characters―both human and divine. The culmination of a decade of intense engagement with antiquity's most surpassingly beautiful and emotionally complex poetry, Wilson's Iliad now gives us a complete Homer for our generation.5 maps 1545 ILLIAD

CHASING BRONZE AGE VAINGLORY EVER SINCE.  7/8: The Iliad Hardcover – September 26, 2023 by  Homer  (Author), Emily Wilson  (Translator) https://www.amazon.com/Iliad-Homer/dp/1324001 When Emily Wilson's translation of The Odyssey appeared in 2017―revealing the ancient poem in a contemporary idiom that was “fresh, unpretentious and lean” (Madeline Miller, Washington Post)―critics lauded it as “a revelation” (Susan Chira, New York Times) and “a cultural landmark” (Charlotte Higgins, Guardian) that would forever change how Homer is read in English. Now Wilson has returned with an equally revelatory translation of Homer's other great epic―the most revered war poem of all time. The Iliad roars with the clamor of arms, the bellowing boasts of victors, the fury and grief of loss, and the anguished cries of dying men. It sings, too, of the sublime magnitude of the world―the fierce beauty of nature and the gods' grand schemes beyond the ken of mortals. In Wilson's hands, this thrilling, magical, and often horrifying tale now gallops at a pace befitting its legendary battle scenes, in crisp but resonant language that evokes the poem's deep pathos and reveals palpably real, even “complicated,” characters―both human and divine. The culmination of a decade of intense engagement with antiquity's most surpassingly beautiful and emotionally complex poetry, Wilson's Iliad now gives us a complete Homer for our generation.5 maps 1699 ILLIAD

Jorge Rivera-Herrans returns to discuss Epic the Musical: The Troy Saga with me! The first saga of Epic: The Musical starts off before the events of The Odyssey, at the crux of the Trojan war, the 10 year long epic struggle between the Greeks and the Trojans. It is a dramatic saga filled with Gods, battles and a choice which will haunt Odysseus throughout the entire musical.But what are the sources which inspired the musical? In this episode we'll discuss the differences in the ancient texts (such as The Odyssey and The Illiad) and Epic. We'll also be analysing the characters, the themes and the music.Thank you to Jorge for returning for this episode and the other sagas too (also for creating an outstanding musical). Here's a link to his socials:Listen to Epic the Musical now!Follow Jorge on TiktokFollow me!Tiktok: @SabrinaSalisburyWriterInstagram: @sabrinasalisburywriterSources:Epic: The Musical by Jorge Rivera-HerransThe Iliad translated by Emily WilsonThe Odyssey translated by Emily WilsonTroy by Stephen FryGreat Courses Odyssey of Homer- Elizabeth Vandiver, Ph.D.Great Courses Aeneid of Virgil- Elizabeth Vandiver, Ph.D.The Aeneid- Virgil

In his early opposition to the Iraq war and other overseas misadventures in Bosnia, Haiti and El Salvador, Mark Danner is one of the most respected observers of American foreign policy. So it was a real honor to sit down with him and talk about his life both as an American and as a critic of America's increasingly frayed relations with the rest of the world. Given his peripatetic life as a correspondent of overseas conflict, there's a Homeric quality to Mark Danner, both as a man and as a writer. And so it wasn't surprising that we began our conversation with Danner's memories of how the Illiad inspired his life of travel and adventure.Mark Danner is a writer, journalist and educator who has written on war and politics for more than three decades. He has covered conflicts in Central America, Haiti, the Balkans, Iraq and the greater Middle East, and has written extensively about the development of American foreign policy during the Cold War and the post-Cold War era, focussing on human rights and democracy. He has covered every American presidential election from the 2000 vote recount in Florida to Trump's “Capitol Coup” in 2021. His books include Spiral: Trapped in the Forever War (2016), Torture and the Forever War (2014), Stripping Bare the Body: Politics Violence War (2009), The Secret Way to War: The Downing Street Memo and the Iraq War's Buried History (2006), Torture and Truth: America, Abu Ghraib and the War on Terror (2004), The Road to Illegitimacy: One Reporter's Travel's Through the 2000 Florida Vote Recount (2004) and The Massacre at El Mozote: A Parable of the Cold War (1994). Danner was a longtime staff writer for The New Yorker and is a regular contributor to The New York Review of Books. Danner holds the Class of 1961 Distinguished Chair in Undergraduate Education at the University of California at Berkeley, and the James Clarke Chace Professor of Foreign Affairs and Humanities at Bard College. Named as one of the "100 most connected men" by GQ magazine, Andrew Keen is amongst the world's best known broadcasters and commentators. In addition to presenting KEEN ON, he is the host of the long-running How To Fix Democracy show. He is also the author of four prescient books about digital technology: CULT OF THE AMATEUR, DIGITAL VERTIGO, THE INTERNET IS NOT THE ANSWER and HOW TO FIX THE FUTURE. Andrew lives in San Francisco, is married to Cassandra Knight, Google's VP of Litigation & Discovery, and has two grown children.Keen On is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

List of Books:25) Extreme Ownership by Jocko Willink, Leif Babin (Audio)24) Pride and Prejudice by Jane Austin (Audio)23) Mansfield Park by Jane Austin (Audio)22) The Illiad by Homer, Robert Fitzgerald translation (Audio)21) The Odyssey by Homer, Robert Fitzgerald translation (Audio)20) Notes from the Underground by Fyodor Dostoevsky (Audio)19) Crime and Punishment by Fyodor Dostoevsky (Audio)18) Christianity and Liberalism by J. Gresham Mechen (Audio)17) The Christian in Complete Armour by William Gurnall (Abridged)16) The Language of Creation by Matthieu Pageau15) The Waste Land and Other Poems by T. S. Eliot14) Reflections on the Psalm by C. S. Lewis13) Orthodox Dogmatic Theology by Protopresbyter Michael Pomazansky12) Roman Catholic Theology & Practice: An Evangelical Assessment11) A Reformed Catholic by William Perkins10) That You May Prosper by Ray Sutton9) The Second Apology of Justin Martyr8) The First Apology of Justin Martyr7) The Cure of Souls by William Webb6) Apostolic Succession by Francis Sullivan5) Saint Thomas Aquinas by G. K. Chesterton4) The Four by Peter Leithart3) Jesus and the Old Testament Roots of the Priesthood by John Bergsma2) Charles Chapman Grafton: Selected Writings1) The One Offering by M. F. SadlerSaint Athanasius ChurchContra Mundum SwaggerVideo Version

Season 3 kicks off with one of the great nonfiction filmmakers working today, Brett Morgen - the director, writer and editor of the film "Moonage Daydream", which explores David Bowie's creative, spiritual, and musical journey. In his discussion with Tiller, Brett shares how a speech impediment led him to make documentaries (2:45), determining the visual style for each film (6:25), the making of his 2002 film "The Kid Stays in the Picture" (9:10), the origin of "Moonage Daydream" (18:45), the two-year process of personally screening David Bowie's entire video archive (29:00), how Homer's "Illiad" inspired the structure of the film (37:50), when he knows a project is finished (45:30), and Sean Penn's single note that saved the film (49:20). 

Like Tolkein's depiction of The Shire, showing what wholeness and human flourishing is like can be a powerful way to contrast how Jesus' path is vastly different to the darkness in the world. In what ways is showing the potential for human flourishing and wholeness important to give hope to readers? And how can we do that while still being honest about darkness and the hardships we all go through?Listen as Josiah, Gabby, and Daeus explore the concept of wholeness, its importance within fiction, and whether hope comes from waiting for heaven's completeness or if we can experience hope and flourishing here on earth as well.Show notes:- Comment on this episode on our blog!- Become a supporter and get access to exclusive Story Embers updates, swag, and more! (https://www.patreon.com/storyembers)Music credits:Positive Motivation - Purple Planet Music (https://www.purple-planet.com/) Support the show

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

On this special episode we're featuring a conversation from The History of Literature, a podcast from our friends at The Podglomerate. This show covers all of the classic literature you love, and even ones that you love to critique. Join host and book enthusiast Jacke Wilson for thoughtful conversations with expert guests that range from explorations of the longevity of The Illiad, to making the case for Persuasion being Jane Austen's best novel. In today's episode, host Jacke Wilson and Shakespeare scholar and author of Shakespeare in a Divided America: What His Plays Tell Us About Our Past and Future, James Shapiro. Together, they examine how performances of famous Shakespeare works have altered depending on the historical context in the era they were performed in. Listen to more episodes of The History of Literature and follow the podcast: https://link.chtbl.com/U4e7kkSA Learn more about your ad choices. Visit megaphone.fm/adchoices

#Londinium90AD: Gaius and Germanicus discuss the tormented preachiness  of the Illiad as comparied to the glory of Roman victory. . Michael Vlahos FriendsofHistoryDebatingSociety SULLA

Scaleway, filiale du groupe Illiad, vient d'acquérir le plus gros ordinateur en Europe dédié à l'intelligence artificielle. Le CEO de Scaleway détaille ses projets. Grâce à un investissement total de 200 millions d'euros pour l'IA de la part du groupe Illiad, la société Scaleway vient de s'offrir un DGX SuperPOD de Nvidia,  l'un des plus gros calculateur du monde pour l'intelligence artificielle. Celui-vi va être mis à la disposition des entreprises, en service cloud, afin de leur permettre d'entraîner des modèles. Un outil au service de la souveraineté numérique européenne en matière d'IA, selon Damien Lucas, CEO de Scaleway. 

Due to natural and personal disasters we have to delay this weeks episode, so you get a bonus episode on the Illiad! In which Liam says that people should feel guilty about their menses, Waweru unwittingly agrees with the people in the symposium, and  Martyr attempts to corral .Support the show

Le meilleur de l'actualité tech : Iliad investit dans l'IA, ChatGPT nouvelles fonctions, nouveau casque Meta Quest, Google lâche les podcasts, robot policier à New York, gare à l'IA du futur, le Cybermoi/s de la cybersécurité.  [Avec le soutien de Zscaler] L'ACTU TECH DE LA SEMAINE - Le groupe Iliad, de Xavier Niel, investit 200 millions dans l'intelligence artificielle et s'offre le plus gros calculateur dédié européen via sa filiale Scaleway. (02:41) - Projet Arronax : plusieurs pays d'Europe lancent un outil commun contre la cybercriminalité. (05:27) - ChatGPT peut désormais aller chercher des informations sur Internet, reconnaître la parole et les images. (07:38) - Meta dévoile un nouveau casque Quest 3, des nouvelles lunettes connectées avec Ray Ban et veut mettre des chatbots boostés à l'IA dans tous ses services. (11:42) LE DEBRIEF TRANSATLANTIQUE Avec Bruno Guglielminetti, du podcast Mon Carnet, on parle de : - Google se désengage du podcast en fermant son service Google Podcast au profit de YouTube Music. (15:33)  - Spotify annonce le doublage automatique de podcasts dans la langue de votre choix. L'INNOVATION DE LA SEMAINE - La ville de New York s'offre un robocop, un robot policier, pour patrouiller dans les couloirs du métro. (29:47) - Tesla présente une mise à jour de son robot humanoïde Optimus bien plus équilibré et capable de saisir et de trier des objets. LES INTERVIEWS DE LA SEMAINE - Mustapha Suleyman, co-fondateur de Google DeepMind, et l'historien Yuval Noah Harari dialoguent dans une vidéo de The Economist à propos de l'IA du futur (extrait en français emprunté à Benoit Raphaël). (33:03) - Damien Lucas, CEO de Scaleway, explique à quoi va servir le super calculateur dédié à l'IA que vient d'acquérir l'entreprise. (39:01) - Jérôme Notin, Directeur Général de Cybermalveillance présente le Cybermoi/s qui démarre le 2 octobre 2023. (46:38) Bonne écoute !  Mots-clés : Iliad, IA, ChatGPT, casque, Google, podcasts, robot, New York, cybercriminalité, Meta, Quest 3, lunettes, Ray Ban, chatbots, Bruno Guglielminetti, Spotify, robocop, Tesla, Optimus, Mustapha Suleyman, Google DeepMind, Yuval Noah Harari, Scaleway, Cybermalveillance, Cybermoi/s.

Every age has its Epic. Homer's Illiad, Dante's Divine Comedy, Priscilla Queen of the Desert - even these pale in comparison to the grand story of Dom's trek for the first iPhone. But, should he buy the newest one? Listen as he and Charles review Apple's iPhone 15, and more! You can lose the ads and get more content! Become a Chaser Report VIP member at http://apple.co/thechaser OR https://plus.acast.com/s/the-chaser-report. Hosted on Acast. See acast.com/privacy for more information.

intro part one

Can Joseph Campbell's "hero's journey" happen within metamodern storytelling?    In today's episode, I help you understand how the structure of great myths like Homer's Illiad and The Odyssey, Tolkien's Lord of the Rings, and Star Wars can still exist within the emerging metamodern storytelling aesthetic. We'll explore how the critically acclaimed animated "Spider-verse" movies (Spider-Man: Into the Spider-Verse & Across the Spider-Verse) give us a brilliant example of a metamodern hero's journey. If you find this podcast helpful and want to see it continue ad-free, would you consider becoming a supporter on Patreon? You're not only supporting this podcast, but you are also supporting my free Substack page and YouTube channel. We need 200 patrons to ensure that my work can continue in 2023. https://www.patreon.com/deeptalkstheologypodcast   Connect with Paul Anleitner on Twitter at: https://twitter.com/PaulAnleitner

Justin Wells joins the pod to talk recruiting and more. Is sluggish Longhorn recruiting in East Texas something to be concerned about or a one year anomaly? Why is Texas taking a judicious approach with the last 7-8 scholarships in the class? How much portal room should Texas leave each year? Then, this week's team is Texas Tech. Paul and Justin predict every game on their schedule and discuss why the Raiders need to be taught a lesson in Austin come November. The time is now for your new mortgage or refi with Gabe Winslow at 832-557-1095 or MortgagesbyGabe. Then get your financial life in order with advisor David McClellan with a free consult: dmcclellan@forumfin.com. Read his personal finance series at Kiplinger! Need a great CenTex realtor? Contact Laura Baker at 512-784-0505 or laura@andyallenteam.com. Go buy the 11th annual Thinking Texas Football. It's better than Dianetics and The Illiad.

We're re-releasing this episode in honor of Maya Deane's book Wrath Goddess Sing coming out in paperback. Available wherever books are sold! Help keep our podcast going by contributing to our Patreon! Many of us have preconceived notions about what the Illiad was like. Prepare to have those notions blown away. In this episode, debut author Maya Deane methodically strips away the lenses of the Victorian era, Classical Greece, and the modern day to reveal an Illiad that's older and darker and weirder than any of us could ever have dreamed. This is the Illiad of your darkest and deepest imaginings, an Illiad like you've never seen before—but somehow always knew existed. It's the Illiad of Wrath Goddess Sing—a novel about transgender Achilles and the love of found family in a Bronze Age world as deadly as it is beguiling. Sponsors and Advertising This podcast is a member of Airwave Media podcast network. Want to advertise on our show? Please direct advertising inquiries to advertising@airwavemedia.com. Thanks HelloFresh! Go to HelloFresh.com/fangirl16 and use code fangirl16 for 16 free meals plus free shipping! Thanks Athletic Greens. Go to athleticgreens.com/fangirl to get a FREE 1-year supply of immune-supporting Vitamin D AND 5 FREE travel packs with your first purchase.  Learn more about your ad choices. Visit megaphone.fm/adchoices

March 25th 2023 Tom Amarque and Andrew Sweeny ramble about the Illiad, Archetypes, Gods, Individualism, ROTA, and the cure for the world. Somewhat it all belongs together. --- Send in a voice message: https://podcasters.spotify.com/pod/show/podcast-c709ee4/message

Series finale time! This week, Phoebe and Emily investigate Luke's childhood in their shared hometown in Connecticut, discuss the epic highs and lows of high school football, and connect it all back to The Illiad in The Last Olympian by Rick Riordan. Discussion topics include: Rick Riordan's 2007 encounter with Emily in Westport, legacy, fate, Supernatural Season 5, The Illiad, balance, and coming home.Want to submit a question or add your own analysis to our PJO Wrap-Up? Email monsterdonutpodcast@gmail.com or get in touch on Twitter, Instagram, or TikTok! @PJOPod on all platforms.More information on the show can be found at https://monsterdonut.wixsite.com/podcast.THEME SONG:"The Mask of Sorokin," music and arrangement by Dan CordeGuitars - Dan CordeBass - Quinten MetkeDrums - Todd CummingsRecorded, mixed, & mastered by Todd CummingsOUTRO MUSIC:"Shadow Run," music and arrangement by Dan CordeGuitars - Dan CordeBass - Quinten MetkeDrums - Todd CummingsRecorded, mixed, & mastered by Todd Cummings Hosted on Acast. See acast.com/privacy for more information.

Get your free Personal Reboot Guide at www.theconfidentman.meCheck out more resources to help you as a man at David Maxwell CoachingWelcome to the confident man podcastWelcome to the Confident Man Podcast.March Man Month focus continues with today's show Classic Literature and Men with Louis MarkosToday on the show we have a special guest, Dr. Louis Markos. Dr. Markos is an authority on C. S. Lewis, apologetics, and ancient Greece and Rome. He is the author of twenty-five books, as well as, the lecturer of the Great Courses course: The Life and Writings of C.S. Lewis. He joins us to talk about how reading the classics can help men be better men. We talk through some of the ancient stories and how men have applied them throughout history. We delve into the need for stories to pass down positive character traits. We also dig into classics like Homer's Illiad and the writings of CS Lewis and JRR Tolkien and how they can teach men a lot about how to be a man.Click the links below to find out more about Dr. Markos and his writing. Dr. Markos' Faculty Page The Great Courses Courses By Dr. MarkosDr. Markos' page at The Imaginative ConservativeLouis Markos' Amazon Author PageMentioned in this episode:Get your free Personal Reboot Guide Ebook to start your year strong! Go to www.theconfidentman.me to get your copy today.

Scripture Reading: John 20:24-21:8 24 Now Thomas (called Didymus), one of the Twelve, was not with them when Jesus came. 25 The other disciples told him, “We have seen the Lord!” But he replied, “Unless I see the wounds from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!”26 Eight days later the disciples were again together in the house, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you!” 27 Then he said to Thomas, “Put your finger here, and examine my hands. Extend your hand and put it into my side. Do not continue in your unbelief, but believe.” 28 Thomas replied to him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are the people who have not seen and yet have believed.”30 Now Jesus performed many other miraculous signs in the presence of the disciples, which are not recorded in this book. 31 But these are recorded so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.1 After this Jesus revealed himself again to the disciples by the Sea of Tiberias. Now this is how he did so. 2 Simon Peter, Thomas (called Didymus), Nathanael (who was from Cana in Galilee), the sons of Zebedee, and two other disciples of his were together. 3 Simon Peter told them, “I am going fishing.” “We will go with you,” they replied. They went out and got into the boat, but that night they caught nothing.4 When it was already very early morning, Jesus stood on the beach, but the disciples did not know that it was Jesus. 5 So Jesus said to them, “Children, you don't have any fish, do you?” They replied, “No.” 6 He told them, “Throw your net on the right side of the boat, and you will find some.” So they threw the net and were not able to pull it in because of the large number of fish.7 Then the disciple whom Jesus loved said to Peter, “It is the Lord!” So Simon Peter, when he heard that it was the Lord, tucked in his outer garment (for he had nothing on underneath it), and plunged into the sea. 8 Meanwhile the other disciples came with the boat, dragging the net full of fish, for they were not far from land, only about a hundred yards.Main ThemesDoubting ThomasIf you have ever heard of the Apostle Thomas in a church setting, you have probably heard him called “Doubting Thomas.” This scene in chapter 20 is the reason. When Jesus appears to the apostles, Thomas was missing. Later, when the apostles inform Thomas that they had “seen the Lord,” he refuses to believe “unless [he] see[s] the wounds from the nails in his hands, and put[s] [his] finger[s] into the wounds from the nails”! Otherwise, “he will never believe it.”Before we judge Thomas too harshly, I think his response in chapter 20 has to be considered in light of his devotion to Jesus earlier in the gospel. Remember chapter 11:So when he heard that Lazarus was sick, he remained in the place where he was for two more days. 7 Then after this, he said to his disciples, “Let us go to Judea again.” The disciples replied, “Rabbi, the Jewish leaders were just now trying to stone you to death! Are you going there again?” . . . Then Jesus told them plainly, “Lazarus has died, and I am glad for your sake that I was not there, so that you may believe. But let us go to him.” So Thomas (called Didymus) said to his fellow disciples, “Let us go too, so that we may die with him.” (John 11:6-8, 11:14-16)Thomas was ready to die for Jesus. Thomas was as committed to the cause, if not more so, than the other apostles. The death of Jesus had to be devastating for him. Not only did Thomas lose a beloved friend and teacher, he lost his purpose in life, his biggest hope, and his object of faith. Thomas must have been confused and unwilling to trust again.Notice also that Thomas's unwillingness to believe is paradigmatic of John's gospel. Through the story, many only believe after witnessing a sign. “Believe me that I am in the Father, and the Father is in me, but if you do not believe me, believe because of the miraculous deeds themselves.” (John 14:11) Many will not believe without a sign. “So Jesus said to him, ‘Unless you people see signs and wonders you will never believe!'” (John 4:48) The sign in chapter 20, however, is different. This is the definitive sign that should lead beyond the “signs faith” we have seen earlier in the gospel to a deeper, permanent faith.Jesus Meets ThomasEight days later, meaning the next Sunday (what we would call seven days later), the apostles are gathered again. The doors were locked and Jesus “came and stood among them.” We discussed the detail of locked doors last session. The fact that Jesus is not contained by such measures hints to heavenly properties of his glorified body.The timeline described in chapter 20 suggests that the disciples remained in Judea for longer than the Feast of Unleavened Bread, perhaps waiting for Pentecost.As Jesus did when he appeared to the other apostles, he opens with a comforting statement, “Peace be with you.” Then Jesus addresses Thomas and his demand for proof. “Put your finger here, and examine my hands. Extend your hand and put it into my side. Do not continue in your unbelief, but believe.” This is a beautiful moment. Jesus could have chastised Thomas. Indeed, Jesus could have cast him out. However, Jesus continues his mission to invite all to believe.Notice the proof that is demanded and provided. Thomas puts his hands in Jesus' wounds, confirming this was the same Jesus who died. There is no trickery. Jesus is not a ghost; Jesus is not merely the apparition of a god (like the Greeks may have envisioned). Jesus is Jesus, body and all. He is resurrected in the flesh.Thomas's unbelief is not particular to himself. In the gospels, other disciples and apostles doubt as well. Some of them request the very same proof that Thomas requested. Consider the following verses (all post-resurrection):So the 11 disciples went to Galilee to the mountain Jesus had designated. When they saw him, they worshiped him, but some doubted. (Matthew 28:16-17)Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told these things to the apostles. But these words seemed like pure nonsense to them, and they did not believe them. (Luke 24:10-11)Then some of those who were with us went to the tomb and found it just as the women had said, but they did not see him.” So he said to them, “You foolish people—how slow of heart to believe all that the prophets have spoken! Wasn't it necessary for the Christ to suffer these things and enter into his glory?” Then beginning with Moses and all the prophets, he interpreted to them the things written about himself in all the scriptures. (Luke 24:24-27)While they were saying these things, Jesus himself stood among them and said to them, “Peace be with you.” But they were startled and terrified, thinking they saw a ghost. Then he said to them, “Why are you frightened, and why do doubts arise in your hearts? Look at my hands and my feet; it's me! Touch me and see; a ghost does not have flesh and bones like you see I have.” (Luke 24:36-39, emphasis added)Perhaps we should reconsider casting only Thomas as the “Doubting Disciple.”The Christological ConfessionAs Thomas sees, he no longer ‘continue[s] in [his] unbelief, but believe[s],” leading to verse 28. Verse 28 is arguably the climax of the entire Gospel of John. This is what the whole story has been building towards. Jesus has taught; Jesus has died; Jesus has been resurrected and come again; the Holy Spirit has been granted; the apostles have believed; and, what is the conclusion? “My Lord and my God.”Why is this statement—my Lord and my God—climactic? As commentators show, it closes the inclusio that begins with verse 1:1. Study note 52 in the NET Bible explains this well:With the proclamation by Thomas here, it is difficult to see how any more profound analysis of Jesus' person could be given. It echoes 1:1 and 1:14 together: The Word was God, and the Word became flesh (Jesus of Nazareth). The Fourth Gospel opened with many other titles for Jesus: the Lamb of God (1:29, 36); the Son of God (1:34, 49); Rabbi (1:38); Messiah (1:41); the King of Israel (1:49); the Son of Man (1:51). Now the climax is reached with the proclamation by Thomas, “My Lord and my God,” and the reader has come full circle from 1:1, where the author had introduced him to who Jesus was, to 20:28, where the last of the disciples has come to the full realization of who Jesus was. What Jesus had predicted in John 8:28 had come to pass: “When you lift up the Son of Man, then you will know that I am he” (Grk “I am”). By being lifted up in crucifixion (which led in turn to his death, resurrection, and exaltation with the Father) Jesus has revealed his true identity as both Lord (κύριος [kurios], used by the LXX to translate Yahweh) and God (θεός [theos], used by the LXX to translate Elohim).I need to emphasize the importance of Thomas using the words Lord and God in one statement. The word translated as Lord in English is the word kurios in Greek. Kurios can be used as a generic title of authority. However, kurios is the word that Jews used to translate the name of God in the Old Testament—Yahweh. So, in a Jewish setting, the term kurios takes a distinctive nature.The word translated as God in English is the word theos in Greek. Theos means god, and it does not necessarily refer to the Jewish God. Context is needed to determine to which god the word theos is referring. But, just like kurios was used in a particular way to translate the Hebrew scriptures, so did theos. Theos was the word used to translate Elohim, the Hebrew word for god or gods. In the Old Testament, Elohim was most often used to refer to the Jewish God. (Elohim could be used in a more generic sense. The identity of the particular god being referenced would be determined by context.)Here's the kicker though. Any ambiguity regarding the terms kurios and theos is obliterated when they are paired together. The use of the two words—the kurios and theos—is a distinctive and unmistakable reference to the Jewish God. It appears countless times in the Old Testament and it is translated with those exact Greek terms in the Septuagint (the Greek version of the Old Testament that was already available at the time of Jesus).Acknowledge that the Lord is God. He made us and we belong to him, we are his people, the sheep of his pasture. (Psalm 100:3, emphasis added)[F]or I am the Lord your God, and you are to sanctify yourselves and be holy because I am holy. (Leviticus 11:44, emphasis added)Also, in the time when you rejoice, such as on your appointed festivals or at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may become a memorial for you before your God: I am the Lord your God. (Numbers 10:10, emphasis added)I am the Lord your God—he who brought you from the land of Egypt, from the place of slavery. (Deuteronomy 5:6, emphasis added)When all the people saw this, they threw themselves down with their faces to the ground and said, “The Lord is the true God! The Lord is the true God!” (1 Kings 18:39, emphasis added)When Thomas calls Jesus, “my Lord and my God,” he is calling Jesus God, the God, the God of the Jews, the God of the Old Testament, Yahweh, the great I AM! This is the great confession that Jesus “was with God,” and “was fully God.” (John 1:1) Notice as well that Thomas's statement is clearly confessional. Jesus says, “believe,” and this is Thomas's response. One cannot believe in the Gospel of John and believe that Jesus and Yahweh are separate gods. This is the great truth of the Gospel.Blessed Are the People Who Have Not SeenJesus does not reject Thomas, but Jesus does clarify one point. “Have you believed because you have seen me? Blessed are the people who have not seen and yet have believed.”Thomas had the privilege of touching the hands of Jesus to make sure his wounds were there and even extend his arm into Jesus' side! Most believers do not have that opportunity. Except for the first few apostles and disciples, only people who have had a dramatic revelation from God can claim a similar experience. For the most part, Christians must believe without seeing.Notice two things. First, believing without seeing is not believing without evidence. Sadly, many people today, including Christians, use an incorrect definition of faith that is exactly that—believing without evidence. However, think of the disciples during the time of Jesus' resurrection to whom Jesus did not appear. These disciples, the ones to whom Jesus did not appear, had to believe based on the testimony of their fellow disciples. And that's not all they had. They had the scriptures that spoke of a coming messiah; they had Jesus' ministry that was filled with miracles; and, they had the general revelation in the world that points all mankind to a personal creator. Moreover, they could observe the change in behavior of the disciples (including the apostles) who saw Jesus. That is not believing without evidence, that is believing without seeing.Think of all the things you and I believe without seeing. I believe Mongolia exists. Why? Someone told me so. I believe that vitamin C improves the immune system. Why? Because someone told me so. I believe that in the 1400 and 1500s there was a renaissance of interest in the Greek and Roman classic disciplines. Why? Someone told me so. In fact, most things we believe we do so without seeing.The second noteworthy fact is that Jesus gives us an unexpected beatitude. There are only two beatitudes in John—so we ought to pay attention. Jesus says blessed are those “who have not seen and yet have believed.” This would have made sense to his Jewish audience. For example, as Craig Keener points out, “in one tradition a proselyte is more praiseworthy than one born a Jew because he converted without the signs at Sinai.” I think this is intelligible for us as well. Imagine two children. One cleans his room because his mom offers him 10 dollars. The other cleans his room simply because his mother asked him to do so. Blessed is the child who cleans his room without a bribe. It demonstrates a humility of spirit.This beatitude, to be clear, does not reject signs-faith. But signs are not always available, and when they are they do not guarantee faith. Recall:Jesus replied, “I tell you the solemn truth, you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. (John 6:26)Then many of the people, who had come with Mary and had seen the things Jesus did, believed in him. But some of them went to the Pharisees and reported to them what Jesus had done. (John 11:45-46)Many More MiraclesJohn ends chapter 20 by pointing out that many more miraculous signs were performed that are not recorded in his book. Ancient texts often spoke with similar praise towards the hero of the story. But is there reason to believe that John's statement is more than a mere compliment? Certainly. Throughout John's gospel we are told of the many works Jesus was performing that were not being specifically recorded. Consider the verses we just read, but let's add two more verses:Then many of the people, who had come with Mary and had seen the things Jesus did, believed in him. But some of them went to the Pharisees and reported to them what Jesus had done. So the chief priests and the Pharisees called the council together and said, “What are we doing? For this man is performing many miraculous signs. If we allow him to go on in this way, everyone will believe in him, and the Romans will come and take away our sanctuary and our nation.” (John 11:45-48)Moreover, the other gospels describe miracles that John did not record. So, yes, Jesus did perform many other miraculous signs, “which are not recorded in this book.”This begs the question, why did John record the miracles he did and leave the other ones out? Before we answer that question, we must keep in mind the media with which John was working. He probably wrote the gospel on a scroll. There was only so much writing space in a scroll. To expand the book into a second scroll severely minimized the chances that whole book would be preserved (the scrolls could be separated) and made copying the book more difficult, expensive, and time consuming. Like writing a college paper, John had a word limit. He had to leave material out. So, how did he choose what to include? “[T]hese are recorded so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.”John wrote his book that we may know who Jesus is—the Christ (the Greek word for Messiah) and the Son of God—and that by believing we may have life “in his name.” It makes sense. Jesus' words are only true if he is who he said he was, the one and only (meaning one-of-a-kind) son of God. If his words are true, then we can rely upon them. Jesus said that those who trust him will have eternal and abundant life and become children (i.e., heirs) of God. And how shall we become heirs? In his name, by claiming that Jesus met whatever requirements needed to be met to gain that status.As Craig Keener puts it:Thomas had been a disciple; he was prepared to die for Jesus (11:16) and to follow where he led (14:5); but his faith was insufficient (20:29). Only when Thomas embraced the full testimony of the resurrection and offered the climactic christological confession that Jesus was Lord and God (20:28) had he become a developed model of faith for John's audience. John is calling his audience to a full confession of resurrection faith: Jesus is God in the flesh, and therefore his claims cannot be compromised, for synagogue or for Caesar. John will settle for no faith less secure than this. Further, while Thomas's faith by sight is accepted, the faith without sight expected of John's audience is greater (20:29; cf. 2 Cor 5:6–7; 1 Pet 1:8). It is grounded in the beloved disciple's testimony sampled in the Gospel (20:30–31), confirmed to hearers by the Paraclete (15:26–16:15). (Keener, Craig S.. The Gospel of John : 2 Volumes p. 1216)As a quick side note, the verb tenses in verse 20:31 and some variations in the manuscripts have led scholars to debate whether John's book is meant for coming to believe or to continue to believe. Put another way, is the book for proselytism or for encouragement? The aorist subjunctive tense found in the general text supports the former conclusion, the present subjunctive found in the critical (and older) texts supports the latter conclusion.Epilogue: A Later Addition?Many regard chapter 21 of John as a later addition. Why? The arguments are either for stylistic reasons or because the chapter is anticlimactic.The stylistic argument is so weak, one is hard-pressed to “steel man” it. The chapter works as a literary unit, which could indicate it was not part of a larger narrative, and it uses special vocabulary, e.g., regarding fishing. However, the reason the chapter uses special vocabulary—that is, vocabulary not used elsewhere in the book—is because it deals with a novel scene, fishing. Moreover, the variation of synonyms in verses 15, 16, and 17, the double “Amen” in verse 18, the phrase “this he said, indicating” in verse 19, and the name “Sea of Tiberias” in verse 1 are distinctly Johannine. Consequently, most scholars today no longer think there are stylistic reasons to believe chapter 21 was a later addition.The second argument, and truly the main argument, against chapter 21's authenticity is its anticlimactic nature. The argument generally claims that the main motifs of John's Gospel find their conclusion in chapter 20, therefore chapter 21 is unnecessary and probably a later addition. If the argument is to be persuasive, one would need to establish that an ancient author like John would have ended a book immediately after its climax. Yet, this is plainly not the case. For example, the most popular book in the Greek East was the Illiad. The closing book of the Illiad (book 24), recounts Priam's rescue of Hector's body, and is completely anticlimactic. Moreover, we know that ancient authors were probably writing on scrolls. The author generally wished to use the entire scroll, so he might add some “bonus” information after the natural conclusion of his book if there was any room left.We know of some ancient books that had a final chapter added illegitimately. The reason we know that is because those chapters are not cohesive with the books in which they were included and they even reverse the authors' views. Chapter 21 is in line with the rest of John's gospel, and it even provides a supplementary view on ecclesiology.Whereas we have good reason to believe, for example, that the longer ending of Mark was not originally part of the book, there is no good reason to believe that about chapter 21 of John.Fishermen in GalileeChapter 21 opens with several disciples fishing in the Sea of Tiberias—that is, in Galilee—at night. The primary occupation near the lake was agriculture, but fishing was also an important industry. The other gospels mention the fact that several of the apostles were fishermen. John does not mention that detail until the very end.We often hear the disciples described in somewhat derogatory terms as ignorant, uneducated, backwards fishermen—like the stereotype of the modern redneck or hick. This may seem like a detail, but I wish to clarify that that characterization is not entirely fair.For example, the “sons of Zebedee” had a fishing enterprise, with employees and all.Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him. (Mark 1:20)Peter and Andrew seemed to have formed a business partnership or cooperative enterprise with the sons of Zebedee.For Peter and all who were with him were astonished at the catch of fish that they had taken, and so were James and John, Zebedee's sons, who were Simon's business partners. (Luke 5:9-10)Moreover, all these fishermen were Jews. They would have been educated on reading, writing, Hebrew, and the Old Testament scriptures since they were young boys. My point is, the redneck stereotype does not generally involve a bilingual, perhaps trilingual (they probably knew Greek), maybe even quadrilingual (if they knew some Latin as well), person who has spent hundreds of hours reading, interpreting, and memorizing text. (By the way, this is not meant to be an insult on so-called rednecks. I am simply using the stereotype to make a point. In my experience, I have found the average “redneck” to be smarter than I will ever be.)The apostles were fishing at night, which was not unusual. Some sources imply that night fishing may have been more profitable than day finishing. Not only could the catch be better, but the fisherman could sell his catch first thing in the morning, getting a jump on his competitors. Night fishing, when fish were more prone to be in deep water, would be done with a dragnet between two boats, unless a second boat was not available. When fishing on shallower water, a circular throwing net was used.Apostasy and Weird FishingSome commentators critique the apostles as apostates, inferring that the apostles had given up on their commitment to follow Jesus and had returned to fishing. This criticism, although plausible, is not intimated in chapter 21. It is an assumption by the commentators. We need to keep in mind that the story of Jesus happens in the real world, where people need clothing, food, and shelter; they need to make a living and, so-to-speak, pay bills. For example, the Apostle Paul kept making tents to sustain himself financially (Acts 18:3). The apostles probably kept fishing for the same reason.When Jesus approaches the fishermen, he uses the common idiom to ask fishermen or hunters whether they had any success. He phrases the question expecting a negative answer. A modern example would be, “The fish weren't biting, were they?”Then Jesus asks the apostles to “throw [their] net on the right side of the boat.” The oar would generally be on the right side of the boat, so the net would be cast on the left. If we are understanding the scene correctly (i.e., the set up of the boats and the net being used), then Jesus is asking the apostles to fish in an unusual way. This request would fit the general Johannine narrative.The apostles throw the net as Jesus tells them and suddenly are not able to pull it in because of the large number of fish caught in it. The story works as a lesson in obedience and God's plan and provision. As the chapter progresses, we will learn that it implies God has a plan to reconcile men to himself and the apostles need merely follow that plan.Naked Peter?When Jesus' fishing plan works miraculously well, the apostles recognize Jesus. Peter exclaims, “It is the Lord!”, tucks in his outer garment, and swims to shore. Verse 21:7 could imply that Peter was working completely naked. Although this is possible, it is not in line with Jewish inhibitions. The term naked (“nothing on underneath it,” gymnos) often referred to having on little clothing or being less than fully clothed. But Peter had his outer garment, i.e., his full clothing, available and makes sure to grab it before leaving the boat. Perhaps Peter wanted to put it on once he reached shore so he could be dressed properly once he met up with Jesus. Perhaps, given the inconvenience of getting his outer garment wet, Peter was recalling Jesus' action of service.Because Jesus knew that the Father had handed all things over to him, and that he had come from God and was going back to God, he got up from the meal, removed his outer clothes, took a towel and tied it around himself. He poured water into the washbasin and began to wash the disciples' feet and to dry them with the towel he had wrapped around himself. (John 13:3-5)Once Peter meets up with Jesus, the final scene of the Gospel of John begins. We will cover that in our last session.

I've come to believe that those works of literature and poetry that have stood the test of time have more to offer those seeking a meaningful life than all the self help books in the world. They have the ability to bypass the protective walls that so many of us build around our gentle, scared and vulnerable hearts - those walls that stand firm and umoveable in the face of seeming frontal assaults by the well meaning self help books (which, tellingly, often reference those works to make their point). This is so, it seems, because they speak to us through stories and myths that set themselves in our hearts and minds - ready for recall when we are ready to learn, much like Christ's reason for teaching in parables: He that hath ears to hear, let him hear. Also, I believe that the reason these great works of literature and poetry persist is because they were inspired by and deal with the human condition - the basics of which remain constant as evidenced by the fact that the adventures of Odysseus still permeate our culture, whether in print, on stage or on film ("O, Brother Where are Thou?" - classic) more than 2,500 years after Homer handed them down. "The Odyssey" and "The Illiad" persist because the same passions that ran through the veins of Homer run through ours and, more importantly, he, like the great writers throughout history, had the gift to genuinely infuse that passion into his stories and characters. ("East of Eden" in my hands or probably in most hands, for instance, wouldn't have even found a publisher, but in Steinbeck's hands, we were given as powerful a story/lesson as I've ever read.) So, we feel their pain with defeat and their joy with victory. We relate when they stumble and fall from grace, and as a result, we don't feel so alone in our brokenness. The same can be said for the enduring stories, poems and mythologies of all cultures: they endure because they resonate with our humanity and they remind us what it means to be human. And then, when we are ready, we can find in them comfort or learning or both as has so many people before us. In episode 18 of The Poet (delayed), read my poem, "I'm a Poet" and I am joined by Salt Lake City based author, poet, editor and my new friend, Jennifer Adams. I read my poem, "I'm a Poet," and Jen and I discuss the power of literature and poetry as well as her newest of book, "All's Right With the World," inspired by Robert Browning's poem, Pippa's Song, which will be released March 7, 2023. It can be pre-purchased at The King's English Bookshop (https://www.kingsenglish.com/book/9780062962485) and Barnes and Noble (https://www.barnesandnoble.com/w/alls-right-with-the-world-jennifer-adams/1141622696;jsessionid=30D4A4FFB656EF3237C0CC83D1AA35BC.prodny_store02-atgap02?ean=9780062962485) I'M A POET I'm a wordsmith. Wielding my Montblanc hammer On my Moleskine anvil. I shape words and forge them together. Quenching them in my inky oil to temper them. To make them hard for breaking souls. I'm a word weaver. Weaving on my parchment loom, I guide the weft threads of metaphors Through taut warp threads of nouns and verbs. Resulting in a strong, velvety weave For binding up broken souls. I'm a painter. My palette is full of words for mixing: Some fresh and liquid, some dry and hard. At times I work them smooth and technical (Vermeer in verse). Other times raw and passionate (Van Gogh in verse) Each painting with an Abrahamic number of interpretations. I'm a wordsmith I'm a weaver I'm a painter I'm a poet. I'd love to hear what you have to say about the episode including thoughts on the poetry and the topics that were discussed. You can email me at poetdelayed@gmail.com. If you're interested, my first book of poetry, My Mother Sleeps is available for purchase at Amazon.com (http://www.amazon.com/Scott-R.-Edgar/e/B0B2ZR7W41%3Fref=dbs_a_mng_rwt_scns_share) and The King's English Bookshop (https://www.kingsenglish.com/search/author/%22Edgar%2C%20Scott%20R.%22) Special Guest: Jennifer Adams.

Not only did the author for Mark borrow heavily from the Septuagint and the Jewish Roman War by Josephus to hand craft stories for his Jesus, but he also borrowed from Homer's Bibles, the Odyssey and the Illiad to make comparisons between the ancient Greek heroes Odysseus and Hector to his Jesus and to demonstrate that Homer's ideas were old and outdated, thus, Jesus was the update merging two culturally classic works into one; the Greek Septuagint and the Odyssey. The source material in this series is Denis MacDonald's Homer in Mark

Seriah welcomes Octavian, Red Pill Junkie, and Super Inframan for a listener stories episode. Topics include Cal Cooper, an apparition of a dead relative, solid apparitions, the Iliad and Odyssey and their esoteric aspects, spirits impersonating familiar people, MIB phenomena, temporary monsters, Grant Morrison, Superman, the Joker, Jack Nicholson and Heath Ledger, Greg Little, flashes of light, an impossible moon observation, Fatima and the moving sun, Jacques Vallee, Joaquim Fernandes, Fina D'Armada, Dr. Diana Walsh Pasulka, Professor Jeffrey Kripal, Mike Clelland, astronauts and cosmic rays, telescope hallucinations, Percival Lowell and canals on Mars, sleep paralysis, a strange dream experience, the goddess Hecate, synchronicities, an unusual shop in Roswell NM, a bizarre vision, Octavian's weird shared OBE “alien wedding”, numerous experiences in a haunted house, punk and metal music, confronting and engaging with paranormal phenomena, poltergeist activity as psychokinetic (pk) energy, ceremonial magick and poltergeist activity, a listener's life experience that parallels Seriah's, cassette tapes, VHS, tape vs digital, low-fi black metal, bone records from the USSR, a bizarre possible trance experience with a VHS tape, a strange psychedelic UFO experience of Adam Gorightly, the TV series “Midnight Club”, a strange experience with electronic video/audio and a fire alarm, John Keel, analog vs digital and the paranormal, music recording on VHS tape, content destruction for tax and PR purposes, and much more! This is riveting, fast-paced discussion!

About our Guest: Dr. Richard Ferrier was born April 18th 1948, Berkeley California, married wife Kathyrn 1972, 8 children, 9 grandchildren. He is currently a faculty member  with Thomas Aquinas College (1978-present).   B.A. Liberal Arts 1971, St Johns College, Annapolis M.A. and Ph.D History of Science 1980, Indiana University Teacher at Key School, Annapolis 1969-74 (taught Algebra, Geometry, Physics, Greek, English and American Lit, Drama, and Music) Founding Board Member St. Augustine Academy, Ventura California. Chairman Ventura County Republican Party 1991-2, Vice Chairman "Yes on 209" campaign, 1996. Prop 209 banned, by Constitutional Amendment, preferential treatment by race, sex, or ethnicity in state agencies. It passed and is still state law. His most recent book is The Declaration of America,Our Principles in Thought and Action, published by St. Augustine's Press.   Show NotesDr. Ferrier is a true sage in classical education and his wisdom shines in this discussion. Hearing from his heart as a dad and grandparent was an absolute blessing. This interview was an absolute delight. We jumped from beautiful topic to beautiful topic. Dr. Ferrier and Trae shared several personal stories and especially discuss the upbringing of boys during several various points in this episode. The bullet point summary, as well as the book list,  provides a good snap shot of the depth and breadth of this conversation.  He wisely said "We live in a world of riches, why should we waste our minds?"Some topics in this episode include: Defining classical education and making free men Liberal Arts v. Servile Arts (useful arts) Arithmetic & Geometry as the music and dance of the quadrivium The importance of music for the human soul  Civics through American patriotic hymns The importance of reading to your children How to read well and simply delight in great books from Dr. Seuss to the best American Speeches to Homer and back to nonsense poetry!  The arts of grammar, logic/dialectics, and rhetoric Teaching rhetoric with the best speeches The importance of integrative instruction through the 7 Classical Liberal Arts and the useful arts Why practitioners in the "useful arts" NEED to know how to think well and communicate well Educating boys and giving them great books as well as hands on experience with tools and going fishing Adventitious learning  The difficulties in homeschooling that drive a parent to online learning He shared his personal testimonies with homeschooling his children and what struggles they had Books & Resources In This EpisodeMother GooseDr. Seuss (The Cat in the Hat)Ogden NashThe Declaration of IndependenceThe Constitution of the United StatesEdward Lear's Book of NonsenseJabberwocky by Lewis CarrollHomer's Illiad and OdysseyLincolns' Speeches and Euclid's Elements"John Brown's Body" by Stephen Vincent Benét"By the Waters if Babylon" by Stephen Vincent Benét"The Devil and Daniel Webster" by Stephen Vincent Benét"The Destruction of Sennacherib" by Lord ByronThe Christmas Carol by Charles DickensI Saw Three Ships by Elizabeth GoudgeLandmark BooksTolkien TrilogyFaustPensées by Blaise PascalDostoevsky"Siddhartha" by Hermann Hesse"The Glass Bead Game" by Hermann Hesse "Beneath the Wheel" by Hermann HesseCalvin Coolidge's Speech on The Declaration of Independence: Lecture by Dr. FerrierMoviesGettysburgJohn AdamsKen Burn's Civil War seriesCasablancaFavorite QuoteVirgil when he is looking at the destruction of his home. "sunt lacrimae rerum"--- Tears for thingsPlease Support us on Patreon_________________________________________________________Credits:Sound Engineer: Andrew HelselLogo Art: Anastasiya CFMusic: Vivaldi's Concerto for 2 Violins in B flat major, RV529 : Lana Trotovsek, violin Sreten Krstic, violin with Chamber Orchestra of Slovenian Philharmonic © 2022 Beautiful Teaching. All Rights Reserved ★ Support this podcast on Patreon ★

Do you enjoy retellings of the epics? Madeline Miller's The Song of Achilles (Bookshop.org | Libro.fm) is a retelling of Homer's The Illiad. Jen and Ashley share our thoughts about this book club pick, and we share our pairings including Jennifer Saint's Ariadne (Bookshop.org | Libro.fm) and Pat Barker's The Silence of the Girls (Bookshop.org | Libro.fm). Looking for more Unabridged content? Join us on Patreon, where we release an additional episode each month. Visit the Unabridged website for our full show notes and links to the books mentioned in the episode. Interested in what else we're reading? Check out our Featured Books page. Follow us @unabridgedpod on Instagram, Facebook, and Twitter. | Join our Unabridged Podcast Reading Challenge. | Visit our curated list of books at Bookshop.org. | Become a patron on Patreon. | Check out our Merch Store. | Visit the resources available in our Teachers Pay Teachers store.

Inspired by a trip to 'The Burnt City' in London, Jem discussed the history of Troy and The Illiad!Keep in touch with Jem on Twitter at @jemduducu, and please leave us a review on whatever podcast app you listen on!Support this show http://supporter.acast.com/condensed-histories. Hosted on Acast. See acast.com/privacy for more information.

On Today's Trivia Podcast Episode Time for 20 new questions on this trivia podcast! Which French Museum, famous in part for its large glass pyramid outside, is the world's most visited museum? In bullfighting, what is a matador's (usually) red piece of cloth used to guide the bull called? The disease tuberculosis was formerly known as what? What 2007 western about waiting to catch a train stars Russel Crowe and Christian Bale, and is a re-make of a 1957 film? Marques of Wellington defeated the French at the Battle of Vitoria in 1813. In which country is Vitoria? "If music be the food of love, play on" is a quotation said by Duke Orsino from which Shakesperean play? What is the flavour in the carbonated drink cream soda? What town is the setting for the 1977 version of the movie Pete's Dragon In Homer's Illiad, who kills Hector? Beautiful Wood Nymph, Atlas, & Death's Head are all varieties of what animal? What does the constellation name Corona Borealis mean? On the human body, which part is known as the glabella? Hyrule is the fictional setting of which video game franchise? If you liked this episode, check out our last trivia episode! Music Hot Swing, Fast Talkin, Bass Walker, Dances and Dames by Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 http://creativecommons.org/licenses/by/3.0/ Don't forget to follow us on social media for more trivia: Patreon - patreon.com/quizbang - Please consider supporting us on Patreon. Check out our fun extras for patrons and help us keep this podcast going. We appreciate any level of support! Website - quizbangpod.com Check out our website, it will have all the links for social media that you need and while you're there, why not go to the contact us page and submit a question! Facebook - @quizbangpodcast - we post episode links and silly lego pictures to go with our trivia questions. Enjoy the silly picture and give your best guess, we will respond to your answer the next day to give everyone a chance to guess. Instagram - Quiz Quiz Bang Bang (quizquizbangbang), we post silly lego pictures to go with our trivia questions. Enjoy the silly picture and give your best guess, we will respond to your answer the next day to give everyone a chance to guess. Twitter - @quizbangpod We want to start a fun community for our fellow trivia lovers. If you hear/think of a fun or challenging trivia question, post it to our twitter feed and we will repost it so everyone can take a stab it. Come for the trivia - stay for the trivia. Ko-Fi - ko-fi.com/quizbangpod - Keep that sweet caffeine running through our body with a Ko-Fi, power us through a late night of fact checking and editing!

We've finished Book 2 but we haven't closed our coverage of it just yet because Dr. Moiya McTier (@GoAstroMo) is back to further explain the myths we met along the way in The Sea of Monsters! Topics include: Aegis, The Golden Fleece, The Colchis Bulls, yoking, whiskey sours, Tantalizing, peanut butter filled pretzels, loopholes, earwax,ENTs, Circe, Madelyn Miller, paella, Captain Planet, Scylla & Charybdis, dog bodies, Dune, lying to gross men, The Odyssey, Laistrygonian giants, horseback riding, camels, Ganymede, pool boys, THE Moon, Medea, Tyler Perry, and more!Thanks to our sponsor, Wildgrain! Get $30 off your first box plus FREE croissants in every box at www.wildgrain.com/tnoPre-Order Dr. Moiya's Book! www.bookshop.org/a/822/9781538754153— Find The Newest Olympian Online — • Website: www.thenewestolympian.com• Patreon: www.thenewestolympian.com/patreon• Twitter: www.twitter.com/newestolympian• Instagram: www.instagram.com/newestolympian• Facebook: www.facebook.com/newestolympian• Reddit: www.reddit.com/r/thenewestolympian• Merch: www.thenewestolympian.com/merch— Production — • Creator, Host, Producer, Social Media, Web Design: Mike Schubert (https://schub.es)• Editor: Sherry Guo• Music: Bettina Campomanes and Brandon Grugle• Art: Jessica E. Boyd• Multitude: www.multitude.productions— About The Show — Is Percy Jackson the book series we should've been reading all along? Join Mike Schubert as he reads through the books for the first time with the help of longtime PJO fans to cover the plot, take stabs at what happens next, and nerd out over Greek mythology. Whether you're looking for an excuse to finally read these books, or want to re-read an old favorite with a digital book club, grab your blue chocolate chip cookies and listen along. New episodes release on Mondays wherever you get your podcasts!

Many of us have preconceived notions about what the Illiad was like. Prepare to have those notions blown away. In this episode, debut author Maya Deane methodically strips away the lenses of the Victorian era, Classical Greece, and the modern day to reveal an Illiad that's older and darker and weirder than any of us could ever have dreamed. This is the Illiad of your darkest and deepest imaginings, an Illiad like you've never seen before—but somehow always knew existed. It's the Illiad of Wrath Goddess Sing—a novel about transgender Achilles and the love of found family in a Bronze Age world as deadly as it is beguiling. Get ad-free episodes here: https://www.patreon.com/ancienthistoryfangirl Learn more about your ad choices. Visit megaphone.fm/adchoices

Alexander Amartei is the producer of 'Antara', a Hollywood epic that is the first major movie in history to be funded via NFTs. The Antara Movie NFT by Arabian Camels has ushered in a new paradigm shift that is setting a whole new culture in the world of Hollywood, finance, NFTs and DeFi.This is a bonus chat in Clubhouse where we dove into character development and other juicy detailsCatch my 100th episode with Alexander! https://culturefactor.simplecast.com/episodes/alexander-amartei-antara-the-first-hollywood-movie-funded-by-nftsWebsite for Antara MovieTwitter for Antara Movie Instagram for Antara Movie NFTDiscord for Antara Movie Holly Shannon's WebsiteZero To Podcast on AmazonHolly Shannon, LinkedinHolly Shannon, InstagramHolly Shannon, Clubhousehttps://youtu.be/PKCND4FqGLc#hollywood #nftmovie #movie #community #metaverse #epic #discord #hollywood #producers #character #poetry #film #model #money #era #democratization #antara #defi #arabiancamels #nfts #nft #nftart #cryptocurrency #blockchain #metaverse #culturefactor #web3 #smartcontracts #nftartist #nftcollectors #eth #ethereum #youtubers #tiktok #instagram #branding #bitcoin #web3 #smartcontracts #bitcoin #community #decentralizedeconomy

In this episode, Joseph Clair meets with Dr. Angel Adams Parham to discuss classical education, sociology, homeschooling, and more. How do cultural lenses affect the way we read classical literature? How could the concept of a “generous Canon” change how we understand history?Angel Adams Parham is Associate Professor of Sociology and senior fellow at the Institute for Advanced Studies in Culture at the University of Virginia.  She works in the area of historical sociology, engaging in research and writing that examine the past in order to better understand how to live well in the present and envision wisely for the future.  Her research and teaching are inspired by classical philosophies of living and learning that emphasize the pursuit of truth, goodness, and beauty. She shares this love of classical learning with her daughters and through Nyansa Classical Community, an educational non-profit which seeks to cultivate knowledge and wisdom to transform a generation.Our host, Joseph Clair, serves as the executive dean of the Cultural Enterprise at George Fox University, which encompasses the humanities, theology, education, and professional studies. He is also an associate professor of theology and culture. Before joining the George Fox faculty in 2013, he earned his PhD in the religion, ethics and politics program at Princeton University while also working as an assistant in instruction. Prior to Princeton, Clair earned an MPhil at the University of Cambridge as a Gates Cambridge Scholar. He also holds master's degrees from Fordham and Duke University, as well as a bachelor's degree from Wheaton College.These podcasts are also all video recorded and on our YouTube channel! You can also visit our website at https://georgefox.edu/talks for more content like this. 

This week, we're taking a break from the story of Achilles to discuss the Illiad from an angle that's not as often covered: the story of the women of the House of Atreus, the family of Agamemnon. In this episode, bestselling author Jennifer Saint introduces us to Clytemnestra and Elektra--Agamemnon's wife and daughter--as well as the priestess and prophetess Cassandra, and the murderous curse that casts a shadow over their fates. Get ad-free episodes here: https://www.patreon.com/ancienthistoryfangirl Learn more about your ad choices. Visit megaphone.fm/adchoices

Alexander Amartei is the producer of 'Antara', a Hollywood epic that is the first major movie in history to be funded via NFTs. The Antara Movie NFT by Arabian Camels has ushered in a new paradigm shift that is setting a whole new culture in the world of Hollywood, finance, NFTs and DeFi.Questions:Let's talk about that paradigm shift!Starting with Hollywood and the making of a movie, can you share the difference between the classical model of making a movie and the NFT model. And would this be considered fractional NFT's?Will this provide both democratization, making it available to all, and decentralization, making it accessible to all? And possibly explain DeFi here too!I believe the magic is in the utility and the roadmaps for projects. How did you build out these features and perks? According to your road map, you have utilities like Ferrari's and gold bars, how are you able to do this?Are you single-handedly building the Discord community and fundraising?What measures are you taking for those not interested in discordWill you be acting in the movie as I noticed from your profile you love fencing, horses and horseback archery?Left field question: Could an AI model replicate your movements and have it played out in the movie?Character development, hero, victory and poetry is discussed. Influencers and A-ListersSpeed of innovation and cost of creating a movie.Is there a goal date to begin production? And will you only begin once all NFT's have been sold?Website for Antara MovieTwitter for Antara Movie Instagram for Antara Movie NFTDiscord for Antara Movie Holly Shannon's WebsiteZero To Podcast on AmazonHolly Shannon, LinkedinHolly Shannon, InstagramHolly Shannon, Clubhousehttps://youtu.be/PKCND4FqGLc#hollywood #nftmovie #movie #community #metaverse #epic #discord #hollywood #producers #character #poetry #film #model #money #era #democratization #antara #defi #arabiancamels #nfts #nft #nftart #cryptocurrency #blockchain #metaverse #culturefactor #web3 #smartcontracts #nftartist #nftcollectors #eth #ethereum #youtubers #tiktok #instagram #branding #bitcoin #web3 #smartcontracts #bitcoin #community #decentralizedeconomy

Achilles is one of the most popular characters from Greek mythology and literature who has been immortalised with numerous references in modern culture. The legend of the Trojan War centres on the heroic leader of this Myrmidons who was unbeatable in battle, and only the intervention of Apollo ended his reign.During the Trojan War, he is known for killing the Trojan prince, Hector. Although his exact execution is not mentioned in the Iliad, other sources claim that Achilles was killed by Paris. In his later works, such as Achilleid, which was written in the 1st century AD, it is believed that he was invulnerable to all of his body's forces due to his mother's holding him by one of his heels as an infant.Read more about Achilles at https://mythlok.com/achilles/

In Greek mythology, the creature known as the chimera is a fire-breathing female monster that attacked Lycia and Caria. It was later killed by Bellerophon. Some western scholars of Chinese art, starting with Victor Segalen, use the word "chimera" generically to refer to winged leonine or mixed species quadrupeds, such as Bixie, Tianlu, Ky Lan and even Qilin.The most common description of the chimera comes from Homer's Illiad, in which the creature is said to have the head of a lion, the body of a goat, and tail of a snake. Despite being classified as a female, the lion's head has a mane which is typical of male lions.The Chimera's origins are highly disputed and its genealogy has never been formally agreed upon. According to Hesiod, the Chimera's mother was a certain ambiguous "she", which may refer to Echidna, in which case the father would presumably be Typhon, though possibly the Hydra or even Ceto was meant instead.Other accounts say that Chimera was the child of Typhoeus and Echidna and sibling of Cerberus and the Lernaean Hydra. There are several different genealogies—in one version, it mated with its brother, Orthrus, and mothered the Sphinx and the Nemean Lion.Read more at https://mythlok.com/chimera/