Podcast appearances and mentions of James Miller

On the fortieth episode of All the Film Things, I talked with professor/ author James Miller! James Miller is a liberal studies professor at the New School for Social Research in New York City. He wrote music reviews for Rolling Stone in the 70s and spent much of the 80s reviewing books and writing pop music criticism for Newsweek. Among Jim's many accomplishments, he has been a Guggenheim Fellow and his work continues to be published in magazines, peer- reviewed academic journals, and newspapers. Jim has written several books over the course of his decades- spanning career focused on various subject matters from philosophy (Examined Lives: From Socrates to Nietzsche) to politics (Can Democracy Work? A Short History of a Radical Idea, from Ancient Athens to Our World) to music. His book Flowers in the Dustbin: The Rise of Rock & Roll won the ASCAP- Deems Taylor Award for the best music book written of 1999.Jim's latest book, the first he's written focused on film, is titled The Passion of Pedro Almodóvar: A Self- Portrait in Seven Films and will be published through Columbia University Press on April 29. Through this book, Jim examines the work, and by extension self, of Almodóvar through his most personal films. This book will be available for purchase wherever books are sold so preorder your copy now on Barnes & Noble, Amazon, etc.! You'll definitely want to click this link to preorder the book on Barnes & Noble!: https://www.barnesandnoble.com/w/the-passion-of-pedro-almodovar-james-miller/1146504374;jsessionid=473B373D1171A12E15F5B951CC989AA7.prodny_store01-atgap07 If you're in the New York area, Jim will be sitting down with Robert Polito for an hour- long conversation on pub day about his book at the New School at 6 pm. Learn more about this event by clicking this link!: https://event.newschool.edu/booklunchjimmillerThis is Jim's first appearance on ATFT! I wouldn't have had the opportunity to interview him without two- time ATFT guest, film historian Max Alvarez presenting me with this opportiunity. I'm very grateful to him and Sarah C. Noell of Columbia University Press for helping bring this interview into fruition. Before reading Jim's book, I had seen three Almodóvar films and the latter two, Parallel Mothers (2021) and All About My Mother (1999), blew me away. For a few years now, I had been wanting to go through Almodóvar's work but his films are not so easy to come by. Reading Jim's brilliant, analytical book was the perfect opportunity to finally dive in, leaving me completely changed. Why aren't people talking about Almodóvar?! Quentin Tarantino was right when he said Almodóvar is largely underrated in the US. This episode was recorded on April 3, 2025. In this episode, Jim shares incredible stories from his career from gettign a private concert from Paul McCartney to inspiring a Jimi Hendrix song. We talk about some of cinema's greatest filmmakers, such as Ingmar Bergman and Alfred Hitchcock, before discussing the work of Pedro Almodóvar for much of the episode. Filmmakers and film aficionados will especially enjoy this episode. Jim also talks about the impact of Michelangelo Antoninoni's Blow-up (1966) , Almodóvar's dynamic with muse Penélope Cruz, and inspiring Tom Hayden to write his memoir. All this and much more on the latest episode of All the Film Things!P.S.) If you're listening on Spotify, share your thoughts on Pedro Almodóvar in the comments! Background music created and used with permission by the Copyright Free Music - Background Music for Videos channel on YouTube.

Michael B. Benedict @michaelbbenedict discusses his book, The Civil Society Playbook which offers practical steps to improve respect and empathy in America. michaelbbenedict.com #civility #america

NYSCOBA's James Miller asks for a meeting with DOCCS full 206 Fri, 04 Apr 2025 18:47:24 +0000 NVCOuixtXcO8G51dvYUlSy8jP86WXk1t news & politics,news WBEN Extras news & politics,news NYSCOBA's James Miller asks for a meeting with DOCCS Archive of various reports and news events 2024 © 2021 Audacy, Inc. News & Politics News False https://player.amperwavepodcasting.com?f

Today I have a really great guest for you! His name is James Miller and I actually met him as a tattoo client. We did a large piece that took several sessions and so as I was tattooing him we had some really amazing conversations that then led to me wanting to bring him on the podcast. James was here in Colorado to work on a local farm as a WWOOFer. Now what is WWOOFing? WWOOFing stands for World Wide Opportunities on Organic Farms. This is an organization that networks small farms with individuals who are interested in working on farms. This usually isn't paid work, but instead a pre-set arrangement of working a certain number of hours per day or week in exchange for meals and housing, plus the knowledge that you will get to pick up along the way. So WWOOFing can be an amazing opportunity for someone who is interested in traveling all over the country, or even the world, and learning some cool skills as they do so. It's something I was looking into doing when I was younger so when James told me he was a WWOOFer I knew I had to have him on the show! Today James will share his experiences with us traveling through two different organizations – WWOOFing, as well as another similar site called WorkAway. We recorded this episode in December right before he left Colorado for his next farm destination. His travels have taken him to several different states as well as Spain and Morocco and who knows where he will go next. If you're interested in learning agricultural skills, WWOOFing can be a really cool option and James will outline some of the things he looks for when considering a new potential work arrangement. I hope this episode will inspire you and give you the travel bug! Enjoy! Connect with James on Instagram. ~*~*~*~*~*~ Our farm shop is full of goodies for you! We have two new offerings in the shop -- our Hot Italian Seasoning, and our Tummy Mender Tea. Our seasonal Lymph Love vinegar is also back in stock to guide us smoothly out of winter and into early spring over the next few months. Your support helps us to keep growing, literally and figuratively

On this episode of Catholic Forum, after a news update from The Dialog, we learn about the life and heroic death of Brother James Miller, FSC, a Christian Brother who was gunned down by the Guatemalan death squad in 1982. First we talk with Father Alan Guanella, Pastor of Our Lady Queen of Heaven in Wisconsin Rapids, WI, a canon lawyer and expert on Blessed James Miller and his cause for canonization. Our second guest is Brother Francis Carr, FSC, a classmate of Blessed James Miller during their formation. You can see a video of this interview on the Diocese of Wilmington's YouTube channel - Youtube.com/DioceseofWilm.  Follow us at Facebook.com/CatholicForum. Please like and subscribe.

NYSCOPBA's James Miller on ongoing talks between the corrections officers union and the state full 338 Thu, 06 Mar 2025 08:53:20 +0000 R2p58atrSYeP4hjAfhLXRqYTLow0uQf2 news & politics,news WBEN Extras news & politics,news NYSCOPBA's James Miller on ongoing talks between the corrections officers union and the state Archive of various reports and news events 2024 © 2021 Audacy, Inc. News & Politics News False

Today, in episode #269, Andrew has the opportunity to sit down with none other than Kawasaki engines at the open house of American Power Equipment in Mansfield, TX. James Miller is the district sales manager of the DFW Metroplex and most of the southern hemisphere of the greater United States. While we know Kawasaki from everything from crotch rockets to the heart of our grass cutting go karts, James gives us his angle of the Kawasaki engines brand. Stay tuned through the episode and hear Andrew share, what James refers to, a thermal event associated with a Kawasaki engine he owned on a piece of equipment in his own inventory. Take from the show what you need to create   margin not just in your pocketbook, but also in your calendar. Please consider leaving a Five-star rating and review and sharing with a friend if you have found value in the content you have consumed today. Follow the guest: Instagram Page: https://www.instagram.com/kawasakiengines/ Do You want to be a guest on the show?  Click the link below to get on the calendar: https://calendly.com/lonestarlawntalk/zoom-podcast-interview ______________________________________________________________________ Those we believe in: Green Frog Web design: Website design & Digital marketing 5forFIFTY: YouTube Channel Link. Official Website Link. The Road to Equip link.:  https://www.facebook.com/groups/roadtothegieexpo Lawntrepreneuracademy.com: Lawncare business resources.  Johnpajak.com: Budgets, Break Evens & Bottom lines. My Service Area: Routing Software Contact Us: D.M. me on Instagram :@lonestarlawntalk Email us: andrewslands@gmail.com

Welcome to the inaugural episode of Dead Meat! A new show on the Beef Boys channel exploring horror stories from SCP, CreepPasta, NoSleep, Resident Evil, and so much more. This first episode is an absolute treat, we read what is considered one of DjKaktus' best work, a prolific writer in the SCP universe.Author - https://scp-wiki.wikidot.com/djkaktusEnding Explanation from - https://www.reddit.com/user/modulum83/New Episodes every other friday at at 1:30pm EST

Guest David Carollo, Executive Director of the World Apostolate of Fatima, discusses the feast day of the Fatima children. + Father Edward Looney joins to talk about Blessed James Miller

Happy feast of Bl. James Miller! On today's show, Matt Swaim and Anna Mitchell discuss how this missionary from Wisconsin came to be recognized for his holiness and leadership. Guests include Gary MIchuta from Hands On Apologetics, Courtney Brown from Ruah Woods, and Rita Heikenfeld from About Eating to discuss Bible foods and herbs. Plus news, weather, sports, and more...

Happy feast of Bl. James Miller! On today’s show, Matt Swaim and Anna Mitchell discuss how this missionary from Wisconsin came to be recognized for his holiness and leadership. Guests include Gary MIchuta from Hands On Apologetics, Courtney Brown from Ruah Woods, and Rita Heikenfeld from About Eating to discuss Bible foods and herbs. Plus news, weather, sports, and more… ***** Prayer for the Intercession of Bl. James Miller O faithful Shepherd, Blessed Brother James Miller, FSC, as a Christian Brother and Lasallian missionary, you tilled the soil with your hands and invited Jesus Christ to till the soil of your soul. You became a sign of the love of Christ, the Good Shepherd for your students, and blessed their lives by your ministry. You stood firm and did not run from danger, bringing glory to God, His Church, your Lasallian family, and your martyrdom. Blessed Brother James, obtain from the heart of Jesus (make your request here), and pray for me, that I too may be a sign of Christ’s love. Teach me to faithfully till the soil of this life in this reality given to me by our Father, unafraid to stay with those God has given me, no matter the cost. Through Jesus Christ our Lord. Amen. ***** RECIPES FROM RITA Jane’s deluxe sugar cookies with sparkling sugar Ingredients:1 cup salted butter, softened (if using unsalted, add 1/4 teaspoon salt)1-1/2 cups confectioners’ sugar1 large egg1 teaspoon vanilla extract1/2 teaspoon almond extract2-1/2 cups all-purpose flour1 teaspoon baking soda1 teaspoon cream of tartarSparkling coarse sugar for sprinkling on top (optional) Instructions:Beat together butter, and salt if using, confectioners’ sugar, egg, vanilla and almond extracts until mixture is fluffy.Whisk together flour, baking soda and cream of tartar.Slowly blend in flour mixture with butter mixture. Dough will be very soft and must be chilled before baking.Roll dough out 1/4” thick between plastic wrap or parchment paper (sprinkle wrap with a bit of flour to prevent sticking) and chill in refrigerator from an hour to a day or 2.Preheat oven to 350.Remove dough from wrap and lay on lightly floured surface. Sprinkle top of dough very lightly with flour.Cut cookies out with favorite cutter. Reroll as necessary.Place an inch apart on ungreased or parchment lined cookie sheets.If you like, sprinkle with coarse or sanding sugar. If you’re going to frost them after they cool, don’t sprinkle with sugar.Bake 7-9 minutes or so until edges barely start to turn golden. The longer they bake the crisper they become after cooling.Yield depends. I got a good dozen and one half from a medium heart cookie cutter. Simple glazeWhisk together 2 cups confectioners’ sugar, 1 teaspoon vanilla and 3-4 tablespoons of water. Buttercream frostingBeat together 1 cup softened butter with 1-1/2 teaspoons vanilla.Add 4 cups confectioners’ sugar gradually, beating as you go to mix well.Add up to 1/4 cup heavy cream, again beating as you go and continue to beat until light and fluffy. ***** Brady Stiller, author of Your Life is a Story Full list of guestsSee omnystudio.com/listener for privacy information.

Originally Published December 10, 2020. Let's revisit an inspiring conversation with James Miller, producer of Lifeology. James shares his insights on achieving balance and fulfillment in personal, professional, and spiritual life. He emphasizes the importance of self-reflection and developing a mindset that allows us to create the best version of ourselves. Join us as James explores his ‘golden pearls' of wisdom and offers practical tips for living a more fantastic and intentional life.   James Miller is the executive producer and host of the nationally broadcasted and syndicated radio show: James Miller Lifeology®. James is a licensed psychotherapist and piano composer who has been in the mental health field for over 20 years. After 14 years in private practice, James left his successful practice in the Washington, DC area and created James Miller Lifeology® where he globally helps people simplify and transform their spirit, mind, and body.   Social media links for James Miller: Facebook - https://www.facebook.com/jamesmillerlifeologyInstagram Instagram - https://www.instagram.com/jamesmillerlifeology/ LinkedIn -  https://www.linkedin.com/in/james-miller-lifeology/ YouTube - https://www.youtube.com/channel/UCZQRshCljom4ZxOXCuW3EzA X - https://X.com/JamesMLifeology Website - https://www.jamesmillerlifeology.com/   Thanks for listening to the show! It means so much to us that you listened to our podcast! If you would like to continue the conversation, please email me at allen@drallenlycka.com or visit our Facebook page at http://www.facebook.com/drallenlycka. We would love to have you join us there, and welcome your messages. We check our Messenger often.   This show is built on “The Secrets to Living A Fantastic Life.” Get your copy by visiting: https://secretsbook.now.site/home   We are building a community of like-minded people in the personal development/self-help/professional development industries, and are always looking for wonderful guests for our show. If you have any recommendations, please email us!   Dr. Allen Lycka's Social Media Links Facebook: http://www.facebook.com/drallenlycka Instagram: https://www.instagram.com/dr_allen_lycka/ Twitter: https://www.twitter.com/drallenlycka LinkedIn: https://www.linkedin.com/in/allenlycka YouTube: https://www.YouTube.com/c/drallenlycka   Subscribe to the show. We would be honored to have you subscribe to the show - you can subscribe on the podcast app on your mobile device

Toni Bergins discusses her book Embody: Feel, Heal, and Transform Your Life through Movement. JourneyDance.com

Shawn Nowotnik discusses his book F*ck Happiness: The Search for Meaning in a World Gone Mad Chasing Happiness https://shawnleonnowotnic.com

James Miller is a cofounder of Firetrail and Portfolio Manager of the S3 Global Opportunities FundThroughout this Summer Series, we're speaking to 12 accomplished investors and financial advisors to unpack their journeys in finance and the lessons they've learned along the way.In today's conversation with James, we're unpacking:James' unconventional path into funds managementHow James researches investment opportunities and develops expertise in new marketsThe AI tools we can all use to become better investorsThe similarities and differences when investing in different parts of the market - Australian small caps to global large capsFiretrail's investment philosophyHow to assess management teams and think about incentives—------Thank you to Viola Private Wealth for sponsoring this Summer Series and helping us keep all of our content free.Viola Private Wealth manages over $2.5 billion for high-net-worth investors ($750k+). Their expert team provides tailored strategies to make your financial decisions clear, empowering, and aligned with your long-term goals.To speak to the team at Viola Private Wealth, complete the contact form on their website.—------Looking to start 2025 on the right foot?Pick up a copy of our books Don't Stress Just Invest or Get Started Investing.Want to speak to one of our hand-picked financial advisers? Fill out the form on our website and we'll put you in touch.Want more Equity Mates?Listen to our basics-of-investing podcast: Get Started Investing (Apple | Spotify)Watch Equity Mates on YouTubeFollow us on social media: Instagram, TikTokSign up to our daily news email—------In the spirit of reconciliation, Equity Mates Media and the hosts of Equity Mates Investing acknowledge the Traditional Custodians of country throughout Australia and their connections to land, sea and community. We pay our respects to their elders past and present and extend that respect to all Aboriginal and Torres Strait Islander people today. —------Equity Mates Investing is a product of Equity Mates Media. This podcast is intended for education and entertainment purposes. Any advice is general advice only, and has not taken into account your personal financial circumstances, needs or objectives. Before acting on general advice, you should consider if it is relevant to your needs and read the relevant Product Disclosure Statement. And if you are unsure, please speak to a financial professional. Equity Mates Media operates under Australian Financial Services Licence 540697. Hosted on Acast. See acast.com/privacy for more information.

Dr. James Miller has a longtime interest in media technology, and this led him to the historical study of the automobile as an under-appreciated site of media consumption. From there, the highly digitalized modern race car presented itself as a possible precursor of future mobility. This was also an excuse to intellectualize the pleasure of motorsports, which has resulted in a connection with the IMRRC and membership in the International Motor Press Association. Miller is professor emeritus of communications at Hampshire College, a former member of the graduate faculty at UMass Amherst and a member of the Porsche Club of America. Formula One raced at Watkins Glen for 20 years, 1961-1980. This was a still early time in post-war F1, when nearly everything was smaller scale, sponsorship was just beginning, a DIY ethos ruled the paddock and US media attention was limited. Yet these 20 years mark a crucial midway point between the Glen's original road racing and the modern, corporatized F1 that has now developed into a global media spectacle. To mark 75 years of Watkins Glen motorsports, this presentation offers a sketch of this distinctive time and place, with emphasis on the local community engagement that made those glorious 20 years of F1 possible. ===== (Oo---x---oO) ===== 00:00 Introduction and Sponsors 00:58 The Early Days of Formula One at Watkins Glen 01:48 Community Involvement and Economic Impact 02:41 Historical Study and Key Observations 05:33 The Circus Era: A Cultural Context 07:57 Watkins Glen: A Unique Racing Venue 08:57 The Founders and Key Figures 11:11 The Teams and Their Principals 12:41 Challenges and Triumphs of Team Ownership 14:00 Jackie Stewart: A Champion's Journey 14:55 The Unsung Heroes: F1 Mechanics 15:52 Watkins Glen: A Beloved Racing Venue 17:08 Local Involvement and Community Spirit 18:05 The Watkins Glen Effect and Future of Racing 18:59 Preserving Racing Heritage 20:33 The Impact of Bernie Ecclestone 21:39 Summer Jam and Music Festivals 23:23 Conclusion and Reflections ==================== The Motoring Podcast Network : Years of racing, wrenching and Motorsports experience brings together a top notch collection of knowledge, stories and information. #everyonehasastory #gtmbreakfix - motoringpodcast.net More Information: https://www.motoringpodcast.net/ Become a VIP at: https://www.patreon.com/ Online Magazine: https://www.gtmotorsports.org/ This episode is part of our HISTORY OF MOTORSPORTS SERIES and is sponsored in part by: The International Motor Racing Research Center (IMRRC), The Society of Automotive Historians (SAH), The Watkins Glen Area Chamber of Commerce, and the Argetsinger Family - and was recorded in front of a live studio audience.  

In this episode, Tim and Derek discuss the Mile High Profit Summit 2024 and how you can bring the transformative lessons from the event into your home with the Mile High Profit Summit Recordings. They dive into some of the best presentations from industry leaders, offering insights that can elevate your contracting business and help you tackle common challenges.In this episode, they discuss:Highlights from Derek's live sales call demonstration, where he handled real-time objections and shared a complete sales process.Tim's impactful talk on working with family, including practical tips for balancing personal relationships in a family business.Micah's unique approach to marketing that goes beyond ads and focuses on creating unforgettable client experiences.James Miller's insights into the mindset of a successful contractor and strategies for scaling large projects.Aaron Harshal's powerful presentation, where he captivated the audience with storytelling techniques that connect deeply with clients.Gina Malvastuto's breakdown of financial health for contractors with her talk, "I'm Profitable, but I'm Broke: What Your Numbers Are Telling You."Carolyn Cromie's essential tips on crafting ironclad contracts, perfect for contractors looking to protect their business.Marcus Sheridan's forward-looking advice on AI and content strategy with "They Ask, You Answer," tailored for the evolving digital landscape.Anthony Abbott's tactical advice on hiring and subcontractor management for building a disciplined, efficient team.A dynamic session with Tom and Lee Reber on communicating effectively within a husband-and-wife business partnership.Resources:

Mark and Brett welcome James Miller of Sparkburn Hotrods to discuss how he got his start building hot rods, building a truck for LMC and the C10 Nationals, restoring a Cheetah replica, and getting pulled over in a wheelie-popping Jeep. All this and much more on Driven Radio Show! Hosted on Acast. See acast.com/privacy for more information.

Have you ever told yourself, “I'll start working on THAT once I'm done with this big project!”  Or… “I'm really going to get started on that goal once we're on the other side of the holidays.”  Or… “I'm really going to start making time for ME… once I get this off my plate.” Ever been there?  Well… if you're like me (and many of my Coaching Clients)... you tell yourself that but THEN… on the other side of that project… the holidays… or getting that thing off your plate… something else fills that time and you never get started on the thing you REALLY want to do… experience or achieve. Yup… that phenomenon is what we call “The Illusion of Future Time.” And in THIS episode we not only talk about “The Illusion of Future Time” and how it can sneak in and kill your big dreams and goals… before you even get started. But we also dig into tools to help you to BEAT the “Future Time Illusion!” It's a deep dive!  That means it's just you and me!  And we are going to have fun.  So let's get to it! RELATED DREAM THINK DO EPISODES: I give my conversation with Yoga expert James Miller a shout out!  So if you want to check that out… you can listen in here: mitchmatthews.com/248   Want some help with setting goals and making them STICK? Join me for an episode called “How to Set Goals that will STICK!:” mitchmatthews.com/107  Don't forget to check out my most recent conversation with Chase Jarvis about breaking free from the “Half-Lived Life:” www.mitchmatthews.com/411 ENCOURAGING THE ENCOURAGERS:  Remember… you can now check out Mitch's OTHER podcast called “ENCOURAGING THE ENCOURAGERS” anywhere you listen to podcasts.   It's specifically designed for Coaches, Speakers and Content Creators and provides a quick dose of inspiration, strategy AND… of course… encouragement! Find it on Apple Podcasts:  Click here Find it on Spotify: Click here Find it on Anchor: Click here Find it on Google: Click here MORE ON THIS EPISODE: START SMALL: If I could give you 40 hours to work on THAT THING... would you take it? REMEMBER: 15 minutes a day + 5 days a week + 52 weeks a year = 65 hours over a year. 15 minutes doesn't feel like enough to a PERFECTIONIST! So… watch out for the "PERFECTIONIST DILEMA" KEY:  “Don't focus on PERFECTION... focus on PROGRESS!” Avoid the "Figure It Out Fallacy:" Agree with yourself to FIGURE IT OUT AS YOU GO! Ask yourself... "Who can I be learning from?" Pablo Picasso said,  "Action is the foundations key to all success." LET'S HEAR FROM YOU! Okay… THIS was fun.  But I'm curious (as always!).   What's something that stood out to you?  What's something that resonated with YOU? More importantly… what's something you're going to try with as a result? I want to hear from YOU!   Leave a comment and let's hear from YOU! And hey… share this with a friend and ask them to join you on the journey of beating the “Illusion of Future Time” and get started on that BIG DREAM or GOAL… right now! Let's do this!   Episode Minute By Minute:  0:00 - Introduction to the concept of "The Illusion of Future Time." 1:26 - Mitch shares a story of a recent coaching client struggling with feeling "stuck" despite outward success. 2:39 - Discussion on the Dream, Think, Do framework and the importance of taking intentional action. 5:02 - Breaking down the illusion that we'll have more time in the future. 6:07 - "The Future Time Illusion" defined as a false belief that leads to delaying meaningful pursuits. 8:05 - The challenge of waiting for retirement or the "perfect time" to start big dreams. 10:20 - First strategy: Start small with as little as 15 minutes a day to make progress on big goals. 15:16 - Mitch shares inspiring stories of individuals who achieved significant progress by starting small. 18:13 - The "Perfectionist Dilemma" and the importance of focusing on progress, not perfection. 21:09 - Second strategy: Avoid the "Figure It Out Fallacy," recognizing that learning happens as you go. 24:00 - Emphasizing the value of celebrating small wins to avoid burnout and stay motivated. 27:26 - Story from a speaker mastermind on how recognizing small wins fuels long-term success. 28:45 - The power of storytelling in effective communication and connecting with others. 30:21 - Final strategy: "Who Can I Be Learning From?" to accelerate growth by seeking mentors. 34:46 - Reminder to give yourself permission to get additional training in areas of interest. 37:00 - Quoting Pablo Picasso: "Action is the foundation key to all success." 38:15 - Encouragement to take small but consistent actions rather than waiting for perfection. 40:12 - Wrapping up with the classic story of "The Tortoise and the Hare" to illustrate consistent, steady progress. 41:08 - Mitch's final message: Start now, invite friends, and make a daily commitment to work on dreams.

Today we'll be speaking with James Miller about mating disruption!

In episode #83 of The Running Mullet podcast, we're joined by Jess Eager, who recently set a new Fastest Known Time (FKT) on the 200-mile Mason-Dixon Trail! Jess shares her experience, detailing the highs and lows of this incredible achievement. Joining her is James Miller, who played a crucial role as part of her crew, pacer, and all-around support. Together, they dive into the teamwork, strategy, and sheer determination it took to conquer the trail and smash the FKT. This episode offers an inspiring look at the power of perseverance and the importance of a solid crew!

Psycho's and Sociopath's James Miller Glitzy Links : https://www.facebook.com/profile.php?id=61563582747130

Balancing dual careers is challenging, but James Miller, Senior SEO Analyst at Re: Signal and Associate Ballroom and Latin Teacher at Country Dance, proves it can be done! In this episode, you'll learn how the discipline and precision of ballroom dancing translate into the analytical world of SEO. James shares practical tips for maintaining balance and excelling in both fields. If you're contemplating a dual career, this episode offers valuable insights on harmonizing different pursuits and achieving success in both. ***************************************  Thank you to our guest, James Miller https://www.linkedin.com/in/james-miller-marketing https://www.instagram.com/jxmes_mdance/ ***************************************  This episode is brought to you by Moz's Keyword Explorer Try it for free https://moz.com/explorer Streamline your SEO strategy with Moz's updated Keyword Explorer. Our AI-powered tool effortlessly identifies and adapts to changing search intents, ensuring you always target the most valuable keywords. Get access to our full suite of tools with a Moz Pro free trial https://moz.com/moz-pro-free-trial ***************************************  Additional Moz Resources:  30-day Moz Pro Free Trial ► https://mz.cm/3jZq3p3   Check out Moz Local  ► https://mz.cm/36Pbz7h Learn about STAT ► https://mz.cm/2IiqTzf Watch Moz Webinar ► https://mz.cm/3TgJgGK ***************************************  STAY IN TOUCH: Moz ► https://mz.cm/30QvHCm Facebook ► https://www.facebook.com/moz X/Twitter ► https://twitter.com/Moz LinkedIn ► https://www.linkedin.com/company/moz Instagram ► https://www.instagram.com/moz_hq/

James offers practical prompts for generating flow states and presents a genius solution for utilizing cherished but out-of-place creative gems. The conversation delves into the importance of discipline and flow in a healthy creative practice, the value of human creativity, and the concept of ownership over creative works. This conversation prompted Kate to create the 21 days of Rituals for Creativity which you can access by signing up for a Creative Genius Patreon MembershipJames also shares a poetic vision for society's relationship with creativity, leaving listeners inspired and motivated to tap into their own creative potential.What we talk aboutJames Miller's journey as a writer and the genesis of A Small FictionThe commitment to daily writing for nearly eight years and its transformative effectsHarnessing creativity as a tool for processing emotions and overcoming anxiety and depressionPractical prompts for accessing flow states in creative endeavoursIngenious solution for utilizing beloved but misfit creative piecesThe relationship between discipline and flow in a healthy creative practiceExploring the value of human creativity and ownership of creative worksJames's poetic vision for society's embrace of creativityOne of the most powerful moments in this episode was when Kate and James talked about James's commitment to daily writing for nearly eight years. The transformative power of a consistent creative practice is hard to ignore. Through his journey, James experienced significant shifts, gained a substantial readership, and secured a publishing deal. The conversation emphasizes the therapeutic nature of creativity, particularly in dealing with anxiety and depression. Listeners are encouraged to tap into their own creative potential and explore the ways in which creative expression can facilitate personal development and emotional well-being.Thank you for joining us on this marvellous conversation with James Miller.

It's all in the eye of the beholder, I know. But when I think about what Tequila was back in the ‘80s and ‘90s … it was a catalyst for fun. I had a coworker who thought “tequila” was Spanish for “dancing on tables.” And I still see that, though mainly in Mexico. Here in the USA, it's become so serious. Or maybe I just don't go to the right places or hang out with the right people. But I'm left wondering … when did Tequila stop being fun? When did they add Tequila Académico to the Norma? We're taking shots in this episode of Agave Road Trip! Agave Road Trip is a critically acclaimed, award-winning podcast that helps gringx bartenders better understand agave, agave spirits, and rural Mexico. This episode is hosted by Lou Bank with special guest Linda Sullivan of seynasecreto and quotes from James Miller of El Bandido Yankee Tequila and Jaime Salas from Proximo Spirits. Find extra photos and related links at agaveroadtrip.comHeritage Radio Network is a listener supported nonprofit podcast network. Support Agave Road Trip by becoming a member!Agave Road Trip is Powered by Simplecast.

After suffering a tragic injury, Madison begins having visions of people being murdered, only to realize the events are happening in real life. Why is she having these visions and is there a connection to the killer that is closer to home than anyone could expect? Yeah, probably.We have returning special guest & Producer James Miller to help take us through this weeks twisting episode!TimecodesA Mind blowing Guest Returns: 0:00Malignant Discussion: 3:39Malignant Final Thoughts: 1:16:10Rating: 1:33:04Hey What About A Sequel: 1:37:14Tops & Bottoms: 1:42:55We Are Here & We Are Waiting: 1:46:57LINKS:Instagram / TikTokJoin the Patreon!Shop MerchUgly CowboyCall the Hot Take Hotline:916-538-4412

After the end of the Maoist era in the People's Republic of China, the rise of queer communities and non-governmental organizations (NGOs) has generated growing public and academic attention. Drawing on over a decade of ethnographic fieldwork in northwest China, Casey James Miller offers a novel, compelling, and intimately personal perspective on Chinese queer culture and activism.  In Inside the Circle: Queer Culture and Activism in Northwest China (Rutgers UP, 2023), Miller tells the stories of two courageous and dedicated groups of queer activists in the city of Xi'an: a grassroots gay men's HIV/AIDS organization called Tong'ai and a lesbian women's group named UNITE. Taking inspiration from “the circle,” a term used to imagine local, national, and global queer communities, Miller shows how everyday people in northwest China are taking part in queer culture and activism while also striving to lead traditionally moral lives in a rapidly changing society. The queer stories in this book broaden our understandings of gender and sexuality in contemporary China and show how taking global queer diversity seriously requires us to de-center Western cultural values, historical experiences, and theoretical perspectives. Casey James Miller is Assistant Professor of anthropology at Muhlenberg College in Allentown, Pennsylvania. He receives his PhD degree in anthropology from Brandeis University. His work focuses on the intersections between queer anthropology, medical anthropology, and the anthropology of Chinese culture and society. Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of the anthropology of state, the anthropology of time, hope studies, and post-structuralist philosophy. More details about his scholarship and research interests can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

After the end of the Maoist era in the People's Republic of China, the rise of queer communities and non-governmental organizations (NGOs) has generated growing public and academic attention. Drawing on over a decade of ethnographic fieldwork in northwest China, Casey James Miller offers a novel, compelling, and intimately personal perspective on Chinese queer culture and activism.  In Inside the Circle: Queer Culture and Activism in Northwest China (Rutgers UP, 2023), Miller tells the stories of two courageous and dedicated groups of queer activists in the city of Xi'an: a grassroots gay men's HIV/AIDS organization called Tong'ai and a lesbian women's group named UNITE. Taking inspiration from “the circle,” a term used to imagine local, national, and global queer communities, Miller shows how everyday people in northwest China are taking part in queer culture and activism while also striving to lead traditionally moral lives in a rapidly changing society. The queer stories in this book broaden our understandings of gender and sexuality in contemporary China and show how taking global queer diversity seriously requires us to de-center Western cultural values, historical experiences, and theoretical perspectives. Casey James Miller is Assistant Professor of anthropology at Muhlenberg College in Allentown, Pennsylvania. He receives his PhD degree in anthropology from Brandeis University. His work focuses on the intersections between queer anthropology, medical anthropology, and the anthropology of Chinese culture and society. Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of the anthropology of state, the anthropology of time, hope studies, and post-structuralist philosophy. More details about his scholarship and research interests can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

After the end of the Maoist era in the People's Republic of China, the rise of queer communities and non-governmental organizations (NGOs) has generated growing public and academic attention. Drawing on over a decade of ethnographic fieldwork in northwest China, Casey James Miller offers a novel, compelling, and intimately personal perspective on Chinese queer culture and activism.  In Inside the Circle: Queer Culture and Activism in Northwest China (Rutgers UP, 2023), Miller tells the stories of two courageous and dedicated groups of queer activists in the city of Xi'an: a grassroots gay men's HIV/AIDS organization called Tong'ai and a lesbian women's group named UNITE. Taking inspiration from “the circle,” a term used to imagine local, national, and global queer communities, Miller shows how everyday people in northwest China are taking part in queer culture and activism while also striving to lead traditionally moral lives in a rapidly changing society. The queer stories in this book broaden our understandings of gender and sexuality in contemporary China and show how taking global queer diversity seriously requires us to de-center Western cultural values, historical experiences, and theoretical perspectives. Casey James Miller is Assistant Professor of anthropology at Muhlenberg College in Allentown, Pennsylvania. He receives his PhD degree in anthropology from Brandeis University. His work focuses on the intersections between queer anthropology, medical anthropology, and the anthropology of Chinese culture and society. Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of the anthropology of state, the anthropology of time, hope studies, and post-structuralist philosophy. More details about his scholarship and research interests can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

After the end of the Maoist era in the People's Republic of China, the rise of queer communities and non-governmental organizations (NGOs) has generated growing public and academic attention. Drawing on over a decade of ethnographic fieldwork in northwest China, Casey James Miller offers a novel, compelling, and intimately personal perspective on Chinese queer culture and activism.  In Inside the Circle: Queer Culture and Activism in Northwest China (Rutgers UP, 2023), Miller tells the stories of two courageous and dedicated groups of queer activists in the city of Xi'an: a grassroots gay men's HIV/AIDS organization called Tong'ai and a lesbian women's group named UNITE. Taking inspiration from “the circle,” a term used to imagine local, national, and global queer communities, Miller shows how everyday people in northwest China are taking part in queer culture and activism while also striving to lead traditionally moral lives in a rapidly changing society. The queer stories in this book broaden our understandings of gender and sexuality in contemporary China and show how taking global queer diversity seriously requires us to de-center Western cultural values, historical experiences, and theoretical perspectives. Casey James Miller is Assistant Professor of anthropology at Muhlenberg College in Allentown, Pennsylvania. He receives his PhD degree in anthropology from Brandeis University. His work focuses on the intersections between queer anthropology, medical anthropology, and the anthropology of Chinese culture and society. Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of the anthropology of state, the anthropology of time, hope studies, and post-structuralist philosophy. More details about his scholarship and research interests can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

After the end of the Maoist era in the People's Republic of China, the rise of queer communities and non-governmental organizations (NGOs) has generated growing public and academic attention. Drawing on over a decade of ethnographic fieldwork in northwest China, Casey James Miller offers a novel, compelling, and intimately personal perspective on Chinese queer culture and activism.  In Inside the Circle: Queer Culture and Activism in Northwest China (Rutgers UP, 2023), Miller tells the stories of two courageous and dedicated groups of queer activists in the city of Xi'an: a grassroots gay men's HIV/AIDS organization called Tong'ai and a lesbian women's group named UNITE. Taking inspiration from “the circle,” a term used to imagine local, national, and global queer communities, Miller shows how everyday people in northwest China are taking part in queer culture and activism while also striving to lead traditionally moral lives in a rapidly changing society. The queer stories in this book broaden our understandings of gender and sexuality in contemporary China and show how taking global queer diversity seriously requires us to de-center Western cultural values, historical experiences, and theoretical perspectives. Casey James Miller is Assistant Professor of anthropology at Muhlenberg College in Allentown, Pennsylvania. He receives his PhD degree in anthropology from Brandeis University. His work focuses on the intersections between queer anthropology, medical anthropology, and the anthropology of Chinese culture and society. Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of the anthropology of state, the anthropology of time, hope studies, and post-structuralist philosophy. More details about his scholarship and research interests can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

After the end of the Maoist era in the People's Republic of China, the rise of queer communities and non-governmental organizations (NGOs) has generated growing public and academic attention. Drawing on over a decade of ethnographic fieldwork in northwest China, Casey James Miller offers a novel, compelling, and intimately personal perspective on Chinese queer culture and activism.  In Inside the Circle: Queer Culture and Activism in Northwest China (Rutgers UP, 2023), Miller tells the stories of two courageous and dedicated groups of queer activists in the city of Xi'an: a grassroots gay men's HIV/AIDS organization called Tong'ai and a lesbian women's group named UNITE. Taking inspiration from “the circle,” a term used to imagine local, national, and global queer communities, Miller shows how everyday people in northwest China are taking part in queer culture and activism while also striving to lead traditionally moral lives in a rapidly changing society. The queer stories in this book broaden our understandings of gender and sexuality in contemporary China and show how taking global queer diversity seriously requires us to de-center Western cultural values, historical experiences, and theoretical perspectives. Casey James Miller is Assistant Professor of anthropology at Muhlenberg College in Allentown, Pennsylvania. He receives his PhD degree in anthropology from Brandeis University. His work focuses on the intersections between queer anthropology, medical anthropology, and the anthropology of Chinese culture and society. Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of the anthropology of state, the anthropology of time, hope studies, and post-structuralist philosophy. More details about his scholarship and research interests can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

After the end of the Maoist era in the People's Republic of China, the rise of queer communities and non-governmental organizations (NGOs) has generated growing public and academic attention. Drawing on over a decade of ethnographic fieldwork in northwest China, Casey James Miller offers a novel, compelling, and intimately personal perspective on Chinese queer culture and activism.  In Inside the Circle: Queer Culture and Activism in Northwest China (Rutgers UP, 2023), Miller tells the stories of two courageous and dedicated groups of queer activists in the city of Xi'an: a grassroots gay men's HIV/AIDS organization called Tong'ai and a lesbian women's group named UNITE. Taking inspiration from “the circle,” a term used to imagine local, national, and global queer communities, Miller shows how everyday people in northwest China are taking part in queer culture and activism while also striving to lead traditionally moral lives in a rapidly changing society. The queer stories in this book broaden our understandings of gender and sexuality in contemporary China and show how taking global queer diversity seriously requires us to de-center Western cultural values, historical experiences, and theoretical perspectives. Casey James Miller is Assistant Professor of anthropology at Muhlenberg College in Allentown, Pennsylvania. He receives his PhD degree in anthropology from Brandeis University. His work focuses on the intersections between queer anthropology, medical anthropology, and the anthropology of Chinese culture and society. Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of the anthropology of state, the anthropology of time, hope studies, and post-structuralist philosophy. More details about his scholarship and research interests can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/lgbtq-studies

The Marathon Des Sables (MDS) is notorious for being one of the toughest trail races in the world. If this is news to you then picture this for a minute: Running 250km in the middle of the Sahara desert spread over 6 days where participants have to be able to fully self support themselves and work with strict daily water rations. Your days can range from 30km to 90km and the people who you share a tent with become your only form of support out there. The MDS is for sure not a race for the faint hearted and definitely something that pushes the human limits of endurance. Every year 100's of runners from all over the world make the trip to Morocco to take part in this incredible endurance event and this year James Miller made the trip hoping to be able to compete alongside the world's best desert runners. He finished 7th overall and second non-moroccan making him the highest placing South African finisher in history at the just age of 26.After picking up running in 2021 and finishing on the top step of the podium at the 21km UTCT Trail event he has achieved some mighty fast times over the Marathon and Half marathon along with some notable podium finishes in various trail events. Although he is only at the beginning of his running career this remarkable CV (whilst still working full time) definitely shows the potential he holds and whats to come from the future. Over and above his incredible running talent, giving back to the community is something that he holds very close to his heart and even as a South African living in the UK, he has been working closely with LIV2RUN (S1E9) to raise funds for development runners and dedicated his MDS run to them in the hope that donations would lead to some of these runners being able to attends a "European Training season and Trail race" which would be an incredible things for them to experience in their running journey. Donations for this are still open and you can follow https://www.justgiving.com/fundraising/James-Miller59?utm_medium=proxy_fundraising&utm_content=James-Miller59&utm_source=copyLink&utm_campaign=pfp-share.In this conversation we chat about:James Miller's inspiring rise through the running sceneHis move to the UK and what that means for the South AfricanDeep dive into his MDS experience; Training, Planning, Preparation & physical experienceHis take aways from MDS and what he learned about himself as a runnerHis involvement with LIV2RUNWhat the future holds for JamesFollow James along his journey @therunningbean and enjoy the conversation, we know we did.Feel free to leave us a review or follow us on socials @makingarunner.This episode was brought to you by Rawbiotics. Visits www.rawbiotics.co.za and claim your 15% discount using code MAR15.

In this episode of the Wildtalk Podcast, we talk to James Miller about all things habitat in the Southwest Lower Peninsula region of the state, fly away with a discussion about the American woodcock, answer a question about the existence of coywolves and we wrap up the episode with a chat about Michigan black bears. Pete Kailing also stops in to talk about hunting and trapping opportunities available in the month of March. Episode Hosts: Rachel Lincoln and Eric HilliardProducer/editor: Eric HilliardFor Pete's sakeHunting regulation summary bookletsAll things habitatState Game and Wildlife AreasAll things feathersAmerican woodcockAll things furAmerican black bearQuestions or comments about the show? Contact the DNR Wildlife Division at 517-284-9453 (WILD) or email dnr-wildlife@michigan.gov.

  For the first time ever, parents going through IVF can use whole genome sequencing to screen their embryos for hundreds of conditions. Harness the power of genetics to keep your family safe, with Orchid. Check them out at orchidhealth.com. On this episode of Unsupervised Learning Razib talks about AI, the singularity and the post-human future, with James D. Miller, a Smith College economist, host of the podcast Future Strategist and the author of Singularity Rising: Surviving and Thriving in a Smarter, Richer, and More Dangerous World. Miller and Razib first met at 2008's “Singularity Summit” in San Jose, and though Singularity Rising was published in 2012, some of the ideas were already presented in earlier talks, including at that conference. More than 15 years since Miller began formulating his ideas, Razib asks him how the theses and predictions in his book have held up, and how they compared to Ray Kurzweil's The Singularity is Coming. On this last point, Miller is very bullish on Kurzweil's prediction that artificial intelligence will surpass that of humans by 2030. He also believes that the “intelligence explosion,” Kurzweil's “technological singularity” when AI transforms the earth in unimaginable ways through exponential rates of change will in fact come to pass. But while Kurzweil predicts that the singularity will usher in an era of immortality for our species, Miller has a more measured take. He believes AI will drive massive gains in economic productivity, from cultural creativity to new drug development regimes (one of the original rationales behind IBM's AI program). But while Kurzweil anticipates exaltation of conscious human life into an almost divine state, Miller suspects that AI may eventually lead to our demise. He estimates a 10% probability that Kurzweil is correct that we will become immortal, and a 90% probability that AI will simply shove us aside on this planet as it begins to consume all available resources. Overall, Miller is satisfied with the predictions in the first third of Singularity Rising. Computational technology has become far more powerful than it was in the late aughts, with a supercomputer in everyone's pocket. Though the advances in AI seem to exhibit discontinuities, in particular with the recent seminal inventions of transformers and large language models coming to the fore, the smoothed curve aligns with Kurzweil's 2030 target for human-level intelligence. On the other hand, where Miller has been disappointed is the merely modest advances in biological human engineering, with far fewer leaps forward than he had anticipated. Razib and Miller discuss whether this is due to limitations in the science, or issues of governance and ethics. Miller closes making the case for a program of cloning the great 20th-century genius John von Nuemann and the statesman Lee Kuan Yew. While the computational innovation driving AI seems to have advanced on schedule, and the biological revolution has not taken off, the last section of Miller's book focused on the economic impacts of the impending singularity. He still believes the next 10-20 years will be incredible, as our economy and way of life are both transformed for the good. Until that is, humans become obsolete in the face of the nearly god-like forms of AI that will emerge around 2050. Until then, Miller anticipates the next generation will see rapid changes as people make career shifts every half a decade or so as jobs become redundant or automated. If Singularity Rising proves correct, the next generation will be defined by what the economist Joseph Schumpeter termed “creative destruction.” If Miller is correct, it may be the last human generation.

Meet James Miller, owner of Valiant Home Additions in Centerton, Arkansas. James initially embarked on his construction career right after high school, and at the young age of 21, he was running operations for an aluminum gutter company. After starting his own company and experiencing challenges with a former partner, he decided to pivot his focus to whole house remodels and residential additions. Currently leading a team of nine skilled employees, James manages an impressive workload of six to eight projects concurrently. In this captivating story, James shares invaluable insights about how a few bad business decisions led to $1.5 million in debt and how he is working his way out.     Here are a few key takeaways from our discussion with James: Narrowing your business focus Being able to say no Switching to a sub model in the field Prioritizing who to pay first Investing in yourself as the business owner     Visit Valiant Home Additions website here: https://valiantnwa.com/     Own a construction company and want to share your story? Apply to be on an upcoming episode of Builder Stories at https://www.builderstories.com

Dawn Beutner provided our saints of the month for February. Today she highlighted Blesseds Benedict Daswa, Anne Catherine Emmerich, and James Miller. Fran Maier discussed his article, "Skin in the game" about the legacy of his friend, Joe, who passed away in December of last year. Ellen Taylor talked about why people are hesitant about using social media these days. 

Hello campers and welcome to season 3 of Hurwitz's House of Horror! It's time to head back to where the madness all began... Camp Crystal Lake. After being chained and sunk to the bottom of the lake, Jason is inadvertently brought back when Tina Shepard loses control of her psychic abilities. Now it's up to Tina to try and put a stop to Jason before he resumes his killing spree. Has Jason finally met his match?And to kick off the season, the boys are joined by returning fan favorite guest and producer, James Miller.TimecodesWelcome to Season Three: 0:00Horror Hour: 7:36   Little Robots Driving Around Your House: 8:02  Jeff Watches Fraiser Maybe: 9:13   Scream 7 Director Departs: 9:56  Steamboat Willie in the Public Domain: 11:34   Trailer Talk: 14:39Friday the 13th Part VII Discussion: 19:42Friday the 13th Part VII Final Thoughts: 1:29:15Favorite Kills: 1:38:24Ratings: 1:40:55Tops & Bottoms: 1:43:19The Weekly Wrap Up: 1:46:04We Got A Message: 1:50:18LINKS:Instagram / TikTokJoin the Patreon!Shop MerchUgly CowboyCall the Hot Take Hotline:916-538-4412

The real story behind "You're not you when you're hungry." MARS Wrigley's Chief Brand Officer, Rankin Carroll and BBDO's Global CSO on MARS and PepsiCo, James Miller share the backstory and its evolution across 15 years.

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).

The episode we've ALL wanted is finally here!!!! James Miller the Senior Vice President of Competition & Athlete Development · Teton Ridge!!!

Let's run away to the country and relax with more from this guide to the simple life, which seems to involve an inordinate amount of weeding. Also, blackberries of unusual size!   Help us stay ad-free and 100% listener-supported! Patreon: https://www.patreon.com/boringbookspod Buy Me a Coffee: https://www.buymeacoffee.com/d5kcMsW   Read “Ten Acres Enough” at Project Gutenberg: https://www.gutenberg.org/ebooks/48753   Music: "Changing Colours,” by Lee Rosevere, licensed under CC BY, https://leerosevere.bandcamp.com   If you'd like to suggest a copyright-free reading for soft-spoken relaxation to help you overcome insomnia, anxiety and other sleep issues, connect on our website, http://www.boringbookspod.com.

A quick look back at the season opening football win, and a talk with Men's Basketball Associate Head Coach James Miller.

The College Football Experience (@TCEonSGPN) on the Sports Gambling Podcast Network continues its 133 college football 2023 team preview series with the South Alabama Jaguars 2023 Season Preview. Pick Dundee aka (@TheColbyD) & Patty C (@PattyC831) break down every single game on the South Alabama Jaguars 2023 college football schedule and key in on the biggest games of the season. The guys break down the 2023 South Alabama offense, defense, special teams and key in on what the Jaguars did in the transfer portal. Will the South Alabama Jaguars win the Sun Belt Conference in 2023? Plus, Michael Barker aka (@CFBcampustour) jumps on the show to talk about his experiences to South Alabama and Hancock Whitney Stadium?Is quarterback Carter Bradley ready to lead South Alabama to a Sun Belt Conference Championship? Will the South Alabama run game be improved with the likes of La'Damien Webb and Braylon McReynolds? Will the wideout room be even better in 2023 with Caullin Lacy, Devin Voisin, and Javon Ivory? Is tight end DJ Thomas-Jones a name to watch out for in 2023? How will the offensive line be in Mobile, Alabama with South Alabama bringing back 4 of 5 starters?Can the South Alabama Jaguars defense remain elite in 2023? With the defensive line returning Jamie Sheriff, Wykevious Thomas and Charles Coleman does that make South Alabama the team to beat in the Sun Belt? Will the linebacker room be among the best in the Sun Belt with Trey Kiser, James Miller and Yam Banks all returning? Can the secondary be elite in 2023 with the likes of Keith Gallmon, Jadon Voisin, Ricky Fletcher and Marquise Robinson? We talk it all and more on this 2023 South Alabama Jaguars Season Preview edition of The College Football Experience.Discuss with fellow degens on Discord - https://sg.pn/discordSGPN Merch Store - https://sg.pn/storeDownload The Free SGPN App - https://sgpn.appCheck out SGPN.TVSupport us by supporting our partnersUnderdog Fantasy code SGPN - 100% Deposit Match up to $100 - https://sg.pn/underdogFollow The College Experience & SGPN On Social MediaTwitter - https://twitter.com/TCEonSGPNTwitter - http://www.twitter.com/gamblingpodcastInstagram - http://www.instagram.com/sportsgamblingpodcastTikTok - https://www.tiktok.com/@gamblingpodcastFacebook - http://www.facebook.com/sportsgamblingpodcastYoutube - https://www.youtube.com/@TheCollegeExperienceFollow The Hosts On Social MediaColby Dant - http://www.twitter.com/thecolbydPatty C - https://twitter.com/PattyC831NC Nick - https://twitter.com/NC__NicKWatch the Sports Gambling PodcastYouTube - https://www.sg.pn/YouTubeTwitch - https://www.sg.pn/TwitchRead & Discuss - Join the conversationWebsite - https://www.sportsgamblingpodcast.comSlack - https://sg.pn/slackReddit - https://www.sg.pn/reddit Learn more about your ad choices. Visit podcastchoices.com/adchoices

The College Football Experience (@TCEonSGPN) on the Sports Gambling Podcast Network continues its 133 college football 2023 team preview series with the South Alabama Jaguars 2023 Season Preview. Pick Dundee aka (@TheColbyD) & Patty C (@PattyC831) break down every single game on the South Alabama Jaguars 2023 college football schedule and key in on the biggest games of the season. The guys break down the 2023 South Alabama offense, defense, special teams and key in on what the Jaguars did in the transfer portal. Will the South Alabama Jaguars win the Sun Belt Conference in 2023? Plus, Michael Barker aka (@CFBcampustour) jumps on the show to talk about his experiences to South Alabama and Hancock Whitney Stadium? Is quarterback Carter Bradley ready to lead South Alabama to a Sun Belt Conference Championship? Will the South Alabama run game be improved with the likes of La'Damien Webb and Braylon McReynolds? Will the wideout room be even better in 2023 with Caullin Lacy, Devin Voisin, and Javon Ivory? Is tight end DJ Thomas-Jones a name to watch out for in 2023? How will the offensive line be in Mobile, Alabama with South Alabama bringing back 4 of 5 starters? Can the South Alabama Jaguars defense remain elite in 2023? With the defensive line returning Jamie Sheriff, Wykevious Thomas and Charles Coleman does that make South Alabama the team to beat in the Sun Belt? Will the linebacker room be among the best in the Sun Belt with Trey Kiser, James Miller and Yam Banks all returning? Can the secondary be elite in 2023 with the likes of Keith Gallmon, Jadon Voisin, Ricky Fletcher and Marquise Robinson? We talk it all and more on this 2023 South Alabama Jaguars Season Preview edition of The College Football Experience. Discuss with fellow degens on Discord - https://sg.pn/discord SGPN Merch Store - https://sg.pn/store Download The Free SGPN App - https://sgpn.app Check out SGPN.TV Support us by supporting our partners Underdog Fantasy code SGPN - 100% Deposit Match up to $100 - https://sg.pn/underdog Follow The College Experience & SGPN On Social Media Twitter - https://twitter.com/TCEonSGPN Twitter - http://www.twitter.com/gamblingpodcast Instagram - http://www.instagram.com/sportsgamblingpodcast TikTok - https://www.tiktok.com/@gamblingpodcast Facebook - http://www.facebook.com/sportsgamblingpodcast Youtube - https://www.youtube.com/@TheCollegeExperience Follow The Hosts On Social Media Colby Dant - http://www.twitter.com/thecolbyd Patty C - https://twitter.com/PattyC831 NC Nick - https://twitter.com/NC__NicK Watch the Sports Gambling Podcast YouTube - https://www.sg.pn/YouTube Twitch - https://www.sg.pn/Twitch Read & Discuss - Join the conversation Website - https://www.sportsgamblingpodcast.com Slack - https://sg.pn/slack Reddit - https://www.sg.pn/reddit Learn more about your ad choices. Visit podcastchoices.com/adchoices

What we talk aboutJames Miller's journey as a writer and the genesis of A Small FictionThe commitment to daily writing for nearly eight years and its transformative effectsHarnessing creativity as a tool for processing emotions and overcoming anxiety and depressionPractical prompts for accessing flow states in creative endeavoursIngenious solution for utilizing beloved but misfit creative piecesThe relationship between discipline and flow in a healthy creative practiceExploring the value of human creativity and ownership of creative worksJames's poetic vision for society's embrace of creativityOne of the most powerful moments in this episode was when Kate and James talked about James's commitment to daily writing for nearly eight years. The transformative power of a consistent creative practice is hard to ignore. Through his journey, James experienced significant shifts, gained a substantial readership, and secured a publishing deal. The conversation emphasizes the therapeutic nature of creativity, particularly in dealing with anxiety and depression. Listeners are encouraged to tap into their own creative potential and explore the ways in which creative expression can facilitate personal development and emotional well-being.Thank you for joining us on this marvellous conversation with James Miller.Remember to sign up for the 21-day Creative Ritual Challenge on the Creative Genius Patreon platform to experience transformative shifts in your own creative practice. Explore the wealth of bonus episodes, journal worksheets, painting workshops, guided meditations, and more available to Creative Genius Patrons. Visit Kate Shepherd Creative.com or go to Patreon.com/CreativeGeniusPodcast to activate your membership and unlock the creative genius within you.