Podcast appearances and mentions of James Orr

James Orr and Jess Wheeler are the brains behind SICKDOGWOLFMAN and Slather.In this episode we chat about what makes good commercial driven creative and how to stand out, the Slather origin story, new lessons and learnings, developing a tone of voice, playing in negative spaces, taking risks and why trusting your gut and intuition matters.Follow us on IG here.lach@dreambigsocialclub.com

President Donald Trump's second term is almost at 100 days. Unlike 2016, he is now surrounded by passionate supporters and close allies. One key figure in the second series of Trump is Vice President JD Vance, a pure believer in the MAGA movement.  On this episode of the Fourcast, Matt Frei is joined by Dr James Orr, JD Vance's ‘British sherpa', self-described ‘national conservative' and leading intellectual figure of the right. Orr is the UK Chairman of the Edmund Burke   Foundation and an Associate Professor of Philosophy of Religion at the University of Cambridge.  Produced by Ka Yee Mak, Tom Gordon-Martin, Vik Patel, Holly Snelling and Rob Thomson.

Why Technology Will Never Replace the Mind: James OrrSee omnystudio.com/listener for privacy information.

Why Technology Will Never Replace the Mind: James OrrSee omnystudio.com/listener for privacy information.

Messages accidentally sent to a journalist by senior members of the Trump administration reveal information about strikes on the Houthis in Yemen and what Vice President JD Vance privately thinks about America's European allies. Nick and Amol talk to James Orr, who Vance once described as his “British sherpa”, about the vice president's views and how much influence he has on President Trump (7:12).And after a huge response to last week's episode we hear some of your messages about the issues raised by the hit Netflix drama Adolescence (42:35).You can listen to Adolescence and the Crisis of Masculinity here: https://www.bbc.co.uk/sounds/play/m00290bgAmol's full interview with Stephen Graham and Erin Doherty is available here: https://www.bbc.co.uk/sounds/play/p0ktfd2wTo get Amol and Nick's take on the biggest stories and insights from behind the scenes at the UK's most influential radio news programme make sure you hit subscribe on BBC Sounds. That way you'll get an alert every time they release a new episode.GET IN TOUCH: * Send us a message or a voice note via WhatsApp to +44 330 123 4346 * Email today@bbc.co.ukThe Today Podcast is hosted by Amol Rajan and Nick Robinson who are both presenters of BBC Radio 4's Today programme. Amol was the BBC's media editor for six years and is the former editor of the Independent, he's also the current presenter of University Challenge. Nick has presented the Today programme since 2015, he was the BBC's political editor for ten years before that and also previously worked as ITV's political editor.This episode was made by Lewis Vickers with Izzy Rowley and Grace Reeve. Digital production was by Grace Reeve. The technical producers were Mike Regaard and Michal Gorecki. The editor is Louisa Lewis. The executive producer is Owenna Griffiths.

In this episode of Psychobabble, I'm joined by Dr. James Orr, associate professor at the University of Cambridge and chair of the Faculty of Divinity. We talk about the philosophical rot at the heart of modern psychiatry, the spiritual crisis today, the failure of modern clergy and the false promises of therapy.Get your nails done to perfection and get in shape at this luxury gym while ordering your stunning new custom made art piece for your home with a discount using the promocode “psychobabble podcast” - Check it out by clicking below: Get full access to Psychobabble at hannahspier.substack.com/subscribe

Former 'new atheist' Ayaan Hirsi Ali shocked the world when she announced her conversion to Christianity in 2023. Hirsi Ali recently spoke with Dr James Orr for a Trinity Forum Cambridge event about her new faith, her concerns about radicalisation at top Universities, and the need to educate young people about Christianity. Hirsi Ali's story has become a significant milestone in the 'Surprising Rebirth' phenomenon. But does Ayaan see a similar rebirth among her peers? And how does she respond to criticism of her own conversion being 'political'? Justin Brierley was present to ask such questions of Ayaan during the Q&A, and also spoke to some young converts among the audience about their reflections on the rebirth of interest in Christianity. More info, book & newsletter: https://justinbrierley.com/surprisingrebirth/ Support via Patreon for early access to new episodes and bonus content: https://www.patreon.com/justinbrierley/membership Support via Tax-deductible (USA) and get the same perks: https://defendersmedia.com/portfolio/justin-brierley/ Give a one-off gift via PayPal: https://www.paypal.com/paypalme/brierleyjustin Buy the book or get a signed copy: https://justinbrierley.com/the-surprising-rebirth-of-belief-in-god/ Ep 3 show notes: https://justinbrierley.com/surprisingrebirth/season-2-episode-3-ayaan-hirsi-ali-cambridge-qampa-on-conversion-christianity-and-politics The Surprising Rebirth of Belief in God is a production of Think Faith. Learn more about your ad choices. Visit podcastchoices.com/adchoices

James Orr was living the life of a young, high-flying lawyer when, after a few drinks at a New Year's Eve party, he asked for signs that God existed. The signs came; among other things, he narrowly avoided a fatal skiing accident. Now he is a passionate Christian and a conservative culture warrior who helped defeat an attempt to impose the tyranny of critical race theory on Cambridge University, where he is an associate professor of the philosophy of religion. He's also an intellectual mentor to the vice president of the United States; Politico describes him as 'J.D. Vance's English philosopher king'. Dr Orr says Vance is 'extremely articulate, but he takes no prisoners'. As you'll hear in his conversation with Damian Thompson, that's an observation that could easily apply to the man the vice president calls his 'British Sherpa'.  Produced by Patrick Gibbons.

Dave Rubin of “The Rubin Report” talks to James Orr about the tension between networks and institutions; the adaptability and resilience of networks compared to the linear growth of institutions; the need for institutions to renew themselves amidst corruption and paralysis; the importance of conserving timeless principles over preserving institutions for their own sake; the cultural challenges facing academic institutions like Oxford and Cambridge; the influence of American political dynamics on the UK; the potential for positive change inspired by developments in the US; and much more. #RubinReport #JamesOrr #conservatives #Oxford #cambridge #UK #britishculture #british #ARC #daverubin ----------------------------------------------- Reserve your 1st edition copy of our new book, The Best of Our Inheritance. Pre-Order open until March 14, 2025: Link to book: https://www.arcforum.com/store/p/the-best-of-our-inheritance-arc-research YouTube - @arc_conference Twitter - @arc_forum IG - @arc_forum Learn more about your ad choices. Visit megaphone.fm/adchoices

James Orr was living the life of a young, high-flying lawyer when, after a few drinks at a New Year's Eve party, he asked for signs that God existed. The signs came; among other things, he narrowly avoided a fatal skiing accident. Now he is a passionate Christian and a conservative culture warrior who helped defeat an attempt to impose the tyranny of critical race theory on Cambridge University, where he is an associate professor of the philosophy of religion. He's also an intellectual mentor to the vice president of the United States; Politico describes him as 'J.D. Vance's English philosopher king'. Dr Orr says Vance is 'extremely articulate, but he takes no prisoners'. As you'll hear in his conversation with Damian Thompson, that's an observation that could easily apply to the man the vice president calls his 'British Sherpa'.  Produced by Patrick Gibbons.

​ @SpeakLifeMedia  The Defining Moment of ARC 2025 https://youtu.be/B-j59rplugs?si=iFaRpTFtaAbSg63e  @thesacredpodcast  The Problem with DEI and Why I Voted for Brexit with Conservative Philosopher James Orr https://youtu.be/n0B_B_jYaHQ?si=KCUW-5MljO1UVb2S https://lorenrichmondjr.substack.com/p/the-death-spiral-of-progressive-christianity  @thenewhumanum  What Comes After Liberalism? Dr James Orr on JD Vance, Tradition & Power @ ARC https://youtu.be/is4CK5OAykM?si=g3809tjFsAWFwvvT  @JonathanPageau  Christianity Beyond Civilization - with James Orr https://youtu.be/Tjzhe-gbai8?si=bPlv55_xrPalXm-a  @DarkMatter2525  Our New Political Religions https://youtu.be/baxE1vsCdVs?si=tvYwR8eZaSbH7Nj6 https://x.com/PaulVanderKlay/status/1897378338957938897 https://www.maryharrington.co.uk/p/you-cant-make-me  @christianbaxter_yt  Identity Crisis at the Heart of the Meaning Crisis? | with Luke Freeman | Yours Truly Podcast https://youtu.be/QoJ300djyD4?si=lv8ogo0NE6u72EdU https://roddreher.substack.com/p/happy-mardi-gras-ye-mongoloids  Paul Vander Klay clips channel https://www.youtube.com/channel/UCX0jIcadtoxELSwehCh5QTg Bridges of Meaning Discord https://discord.gg/KEPbZT28 https://www.meetup.com/sacramento-estuary/ My Substack https://paulvanderklay.substack.com/ Estuary Hub Link https://www.estuaryhub.com/ If you want to schedule a one-on-one conversation check here. https://calendly.com/paulvanderklay/one2one There is a video version of this podcast on YouTube at http://www.youtube.com/paulvanderklay To listen to this on ITunes https://itunes.apple.com/us/podcast/paul-vanderklays-podcast/id1394314333  If you need the RSS feed for your podcast player https://paulvanderklay.podbean.com/feed/  All Amazon links here are part of the Amazon Affiliate Program. Amazon pays me a small commission at no additional cost to you if you buy through one of the product links here. This is is one (free to you) way to support my videos.  https://paypal.me/paulvanderklay Blockchain backup on Lbry https://odysee.com/@paulvanderklay https://www.patreon.com/paulvanderklay Paul's Church Content at Living Stones Channel https://www.youtube.com/channel/UCh7bdktIALZ9Nq41oVCvW-A To support Paul's work by supporting his church give here. https://tithe.ly/give?c=2160640 https://www.livingstonescrc.com/give  

Did you ever wonder what your life would be like, if it was just... DIFFERENT?  Tired of your domestic situation?  Have a little ennui with the boss at work?  Maybe wondering about your larger regrets?  These are the questions that are tackled by the 1990 Touchstone classic Mr. Destiny, directed by James Orr and starring Jim Belushi, Linda Hamilton, and Michael Caine.  Join us as another magical bartender shows us a huge WHAT IF, and the society reflects on their own Mr. Destiny moments.  Won't you, too?Follow us @medfieldfilm for the latest news.

Elizabeth Oldfield and James Orr discuss the relationship between the sacred and the secular, and his conservative political views on Brexit, and his critique of Equality, Diversity, and Inclusion policies.James Orr is the Associate Professor of the Philosophy of Religion at the University of Cambridge.This episode offers a unique and insightful exploration of the sacred in the modern world, touching on themes of tradition, community, and the human condition. It's a must-listen for those interested in philosophy, religion, and the deeper questions of our shared existence!As promised here is a link to Swinburne'sHymn to Prosperine: https://www.poetryfoundation.org/poems/45292/hymn-to-proserpine-after-the-proclamation-in-rome-of-the-christian-faithIf you enjoy episodes of The Sacred don't forget to hit subscribe to be notified whenever we release an episode!

Dr. Peterson's third biblical series, “The Gospels” is part of his lifelong effort to rescue society from the meaning crisis that seeks to devour our culture. In this series, Peterson gathers nine of the world's most brilliant minds to unravel the mysteries of the Gospel stories and to resurrect the anchoring principles of the text that formed the West. Today, we are releasing episode 1 of this revolutionary but tradition-grounded series. The episode stands on its own but also serves as an introduction to the rest of the ten, two-hour long seminars available exclusively on DailyWire+. The Daily Wire and Dr. Peterson both hope that you will consider a subscription to DailyWire+, where you can view the Gospel seminar and their other collaborations in their entirety. This includes "Exodus" and "Foundations of the West," as well as his life-altering series that address marriage, how to become successful, developing a vision, the importance of masculinity, and overcoming depression and anxiety. Thank you for your time, attention, and continued support of both Dr. Peterson's work and his partnership with The Daily Wire.Explore the full catalog here: dailywire.com/watch/jordan-peterson  A special thanks to Bishop Robert Barron, Dr. Stephen Blackwood, Dr. Douglas Hedley, Gregg Hurwitz, Konstantin Kisin, Dr. James Orr, Jonathan Pageau, Dr. Dennis Prager, and Dr. John Vervaeke for joining Dr. Peterson and the audience on this journey.

Ohio's system of higher education is reinventing itself for a new era in the state's history. Will schools be ready?  Among the challenges, the number of U.S. high school graduates is expected to peak next year at about 3.5 million students before dropping 15% in the next four years, according to the Chronicle of Higher Education, with profound implications for institutions of higher education.  Additionally, the needs of key Ohio employers are always accelerating, creating growing pressure on schools to produce workers ready to enter an ever-evolving workforce, especially in technology and healthcare-related professions. Schools are also creating new ways to ensure students stay housed, fed, and that childcare resources are available to keep students with families enrolled and moving toward graduation.  A college education remains a life-changing asset for graduates, with Axios reporting recent grads in 2023 ages 22-27 earned $24,000 more annually than their peers holding just a high school degree. With the help from our expert panelists, we explore how Ohio's higher education institutions are innovating to adapt to a changing educational and workforce landscape. Featuring panelists: Dr. John Comerford, President of Otterbein University Dr. David Harrison, President of Columbus State Community College Dr. Morakinyo A.O. Kuti, President of Central State University Dr. James Orr, Vice Provost for Strategic Enrollment Management at The Ohio State University The host is Sheridan Hendrix, Higher Education Reporter for The Columbus Dispatch. This forum was sponsored by Columbus State Community College, Grange Insurance, The Ohio State University, and Otterbein University. The presenting sponsor of the CMC livestream was The Center for Human Kindness at the Columbus Foundation. CMC's livestream partner was The Columbus Dispatch. It was also supported by The Ellis. This forum was recorded before a live audience at The Ellis in Columbus' historic Italian Village on January 29, 2025.  

On inauguration day, UnHerd gathers outspoken critics and cheerleaders of the new US President to debate the promise and peril of Donald Trump 2.0. Will the 47th leader of the free world really make America great again? Join writer Mary Harrington, academic James Orr and journalists Aaron Bastani and Peter Hitchens for a live debate at the UnHerd Club. Hosted on Acast. See acast.com/privacy for more information.

This week: President Trump's plan to Make America Greater In the cover piece for the magazine, our deputy editor and host of the Americano podcast, Freddy Gray, delves into Trump's plans. He speaks to insiders, including Steve Bannon, about the President's ambitions for empire-building. Could he really take over Canada, Greenland and the Panama Canal? And if not, what is he really hoping to achieve? Academic and long-time friend of J.D. Vance, James Orr, also writes in the magazine this week about how the vice president-elect could be an even more effective standard-bearer for the MAGA movement. Freddy and James joined the podcast, just before Freddy heads off to cover Trump's inauguration. (1:00) Next: the child-free influencers waging war on motherhood Kara Kennedy also writes in the magazine about the popularity of social media influencers advocating child-free lives. It's well documented that more and more young people are choosing not to have children. However, while some might think this is about championing different lifestyles, Kara writes that many of these influencers are, in fact, shaming those who choose to have children. What motivates them? Kara joined the podcast alongside Brittany Brantley, an influencer who started out in the child-free community, before choosing to have a child. (16:58) And finally: can fact-checking ever be objective? Following the news that Mark Zuckerberg's Meta will reduce its fact-checking service, Matt Ridley examines the world of fact-checking and declares the practice ‘corrupted'. Matt argues that fact-checking is riddled with bias – can it ever be objective? Matt joined the podcast alongside The Spectator's very own fact-checking team, Sam McPhail and Michael Simmons – who get a positive mention in Matt's piece. They lift the lid on how the magazine approaches fact-checking. (26:58) Hosted by Lara Prendergast and William Moore. Produced by Patrick Gibbons and Oscar Edmondson.

This week: President Trump's plan to Make America Greater In the cover piece for the magazine, our deputy editor and host of the Americano podcast, Freddy Gray, delves into Trump's plans. He speaks to insiders, including Steve Bannon, about the President's ambitions for empire-building. Could he really take over Canada, Greenland and the Panama Canal? And if not, what is he really hoping to achieve? Academic and long-time friend of J.D. Vance, James Orr, also writes in the magazine this week about how the vice president-elect could be an even more effective standard-bearer for the MAGA movement. Freddy and James joined the podcast, just before Freddy heads off to cover Trump's inauguration. (1:00) Next: the child-free influencers waging war on motherhood Kara Kennedy also writes in the magazine about the popularity of social media influencers advocating child-free lives. It's well documented that more and more young people are choosing not to have children. However, while some might think this is about championing different lifestyles, Kara writes that many of these influencers are, in fact, shaming those who choose to have children. What motivates them? Kara joined the podcast alongside Brittany Brantley, an influencer who started out in the child-free community, before choosing to have a child. (16:58) And finally: can fact-checking ever be objective? Following the news that Mark Zuckerberg's Meta will reduce its fact-checking service, Matt Ridley examines the world of fact-checking and declares the practice ‘corrupted'. Matt argues that fact-checking is riddled with bias – can it ever be objective? Matt joined the podcast alongside The Spectator's very own fact-checking team, Sam McPhail and Michael Simmons – who get a positive mention in Matt's piece. They lift the lid on how the magazine approaches fact-checking. (26:58) Hosted by Lara Prendergast and William Moore. Produced by Patrick Gibbons and Oscar Edmondson.

Later in the episode we will hear from James Orr - the Cambridge University theologian and academic who was one of JD Vance's guiding voices and a close confidant.But we start with the world of wrestling - what does it tells us about Donald Trump's cabinet picks? And, how many of them have faced, or continue to face, allegations of sexual harassment ?Editor: Tom HughesExecutive Producer: Louis DegenhardtProducer: Natalie Indge Digital Editor: Michaela WaltersSocial Media Editor: Georgia FoxwellVideo Production: Rory Symon, Shane Fennelly & Arvind BadewalDigital Journalists: Michael Baggs & Jacob PaulYou can watch Lewis's special report on the abortion crisis in Florida here: https://www.youtube.com/watch?v=df5BCL0ocFEDon't forget you can also subscribe to our other News Agents podcasts via the link below: https://linktr.ee/thenewsagents The News Agents USA now have merch! Click here to buy yours now: https://store.global.com/collections/the-news-agents-usaYou can listen to this episode on Alexa - just say "Alexa, ask Global Player to play The News Agents"The News Agents is brought to you by HSBC UK - https://www.hsbc.co.uk/

Deal Alchemy™ - Debt Paydown to Cash Flow Join us for an exciting and enlightening class with James Orr as he delves into the fascinating world of Deal Alchemy™. In this class, listeners will discover a surprisingly powerful strategy that has the potential to drastically improve cash flow on rental properties. Whether you're considering buying a new rental property or already own one, this episode is a must-listen. Deal Alchemy™ is all about the art of transforming and combining returns in real estate investments. It's about taking the returns we receive from certain aspects of the property, such as debt paydown, and turning them into a different type of return that may be more desirable, immediate, or tax-advantaged. James Orr expertly guides listeners through the process of moving returns between different quadrants, helping them make informed decisions regarding their investments. During this class, James Orr breaks down the different categories of returns in real estate investments. He distinguishes between the cash later returns, like appreciation and debt paydown, and the cash now returns, such as cash flow and tax benefits. Listeners will gain a deeper understanding of how these returns work and their varying levels of certainty and speculation. But the real highlight of this episode is when James Orr unveils the strategy of using a little known secret to convert debt paydown into immediate cash flow. This unconventional method allows investors to optimize their cash flow by focusing on the certain and less speculative returns. James Orr explains the mechanics of this special strategy and how it differs from how much real estate investors typically set up their investments. Get ready to have your mind blown as James Orr shares his extensive knowledge and expertise on Deal Alchemy™ and debt paydown to cash flow. This class is not to be missed, as it offers invaluable insights and actionable strategies to enhance your investment portfolio. Join us and unlock the secrets of Deal Alchemy™ to boost your rental property cash flow like never before. In this class, James discusses: The definition of alchemy What is Deal Alchemy™ How to manipulate your debt paydown return to immediately boost cash flow What are amortizing loans? What are interest only loans? What are the pros and cons of interest only loans? What are the risks of balloons? How much does this strategy improve cash flow? With examples. How does this impact reserves? Plus much more... Free Real Estate Deal Analysis Spreadsheet: Download a copy of the newest version of The World's Greatest Real Estate Deal Analysis Spreadsheet™ by going to:https://RealEstateFinancialPlanner.com/spreadsheetImprove Cash Flow: Book a consultation to improve cash flow using our proprietary 88 cash flow improving strategies.Real Estate Agent & Lender Collaborators: Interested in collaborating with us on the Fort Collins real estate investor podcast? Book a free consultation to discuss.

In his 1943 book The Abolition of Man, C. S. Lewis wrote: “The serious magical endeavor and the serious scientific endeavor are twins: One was sickly and died, the other strong and throve. But they were twins. They were born of the same impulse.” In this Uncommon Knowledge with Peter Robinson, mathematician and philosopher David Berlinski, intelligent design advocate Stephen Meyer, and Associate Professor of Philosophy of Religion at Cambridge University, James Orr explore the parallels between scientific and magical endeavors, referencing C. S. Lewis's notion that both were born from the same impulse, with one thriving and the other fading. They also explore the historical relationship between science and religion, noting how early scientists such as Newton and Galileo saw their work as uncovering divine order, in contrast with the more secular views of modern scientists such as Steven Weinberg and Stephen Hawking. The discussion also reveals deep philosophical and historical insights into the evolution of scientific thought and its complex relationship with materialism and religion.

In Today's episode of Moment of Truth, Saurabh sits down with multiple British guests at National Conservatism including James Orr, Suella Braverman MP, Carl Benjamin aka "Sargon of Akkad," and Connor Tomlinson to discuss what actually happened in the recent UK Elections, the downfall of the Tories, the pending destruction of the UK by the Labour Party, and the future of Nigel Farage and the Reform Party.#UK #Election #Tory #Labour #Reform #Party #Results #Future #Britain #BritishPolitics #Parliament #MP #JamesOrr #SuellaBraverman #CarlBenjamin #ConnorTomlinsonDr. James Orr is Associate Professor of Philosophy of Religion at the Faculty of Divinity, a position he took up after four years as McDonald Postdoctoral Fellow in Theology, Ethics, and Public Life at Christ Church, Oxford.https://www.divinity.cam.ac.uk/directory/dr-james-orrSuella Braverman is a British politician and lawyer. She is a Member of Parliament (MP) for Fareham, a position she has held since 2015. She was Home Secretary under Rishi Sunak and Liz Truss. https://www.suellabraverman.co.uk/Carl Benjamin is the creator of the infamous “Sargon of Akkad” YouTube Channel. His is a right-wing British political commentator and former member of UK Independence Party (UKIP).https://www.youtube.com/user/SargonofAkkad100Connor Tomlinson is a writer and host of Tomlinson Talks at LotusEaters.com. He is a political commentator for GB News, Sky News Australia, and Talk TV, and has appeared on podcasts such at TRIGGERNnometry and Timcast IRL. https://www.lotuseaters.com/author/connor-tomlinsonBecome a 'Truther' or 'Statesman' to get access to exclusive perks. Watch ALL EPISODES a day before everyone else, and enjoy members-only bonus content: youtube.com/channel/UC4qmB5DeiFxt53ZPZiW4Tcg/join––––––Follow American Moment across Social Media:Twitter – https://twitter.com/AmMomentOrgFacebook – https://www.facebook.com/AmMomentOrgInstagram – https://www.instagram.com/ammomentorg/YouTube – https://www.youtube.com/channel/UC4qmB5DeiFxt53ZPZiW4TcgRumble – https://rumble.com/c/ammomentorgFollow Us on Twitter:Saurabh Sharma – https://twitter.com/ssharmaUSNick Solheim – https://twitter.com/NickSSolheimAmerican Moment's "Moment of Truth" Podcast is recorded at the Conservative Partnership Campus in Washington DC, produced by American Moment Studios, and edited by Jake Mercier and Jared Cummings. Hosted on Acast. See acast.com/privacy for more information.

This is a free preview of a paid episode. To hear more, visit www.louiseperry.co.ukMy guest today is James Orr, Associate Professor of Philosophy of Religion at the University of Cambridge and the UK Chairman of the Edmund Burke Foundation.We spoke about James' work in organising the NatCon UK conference, why the Conservative Party is going to do so badly at the general election, and whether or not the 1960s should be understood as a …

This is a free preview of a paid episode. To hear more, visit public.substack.comLast April, a squad of armed police officers in Brussels, Belgium, marched into a National Conservatism Conference with the intent of shutting it down. The alleged crime? Hate speech. When the police saw the TV cameras, they turned tail, exited the building, and blocked people from entering. The next day, a judge ruled that the conference could go forward. But the damage was done: the local political authorities had branded national conservatives a menace to public order. It would soon become clear that the police action was just one of a series of dirty tricks by European leaders to demonize their opponents as “far right” fascists and “Putin sympathizers.”Today, the media are once again cranking out fearful headlines. “The French election risks torpedoing the global order.” “The UK election has already failed.” “Macron's election gambit puts democracy on the table.” The threat? “National conservatism.” What is national conservatism, and why do good Europeans fear it? Why did national conservatives achieve such significant gains in the recent European elections? What do national conservatives want, and how is it different from other flavors of conservatism?To answer those questions, I sat down with James Orr, leader of the National Conservatism movement in the UK. As an associate professor of philosophy and theology at Cambridge University, Orr belies the image of the fire-breathing “far right” nationalists the news media has sold us.

Today, on the Christian History Almanac, we remember James Orr and his development of a “Christian Worldview” during a chaotic turn into the 20th century. Show Notes: Support 1517 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Academy - Free Theological Education What's New from 1517 30 Minutes in the NT on Youtube Remembering Rod Rosenbladt Preorder: Encouragement for Motherhood Edited by Katie Koplin Available Now: Be Thou My Song by Kerri Tom Last Chance: NWA Conference May 3rd-4th More from the hosts: Dan van Voorhis SHOW TRANSCRIPTS are available: https://www.1517.org/podcasts/the-christian-history-almanac CONTACT: CHA@1517.org SUBSCRIBE: Apple Podcasts Spotify Stitcher Overcast Google Play FOLLOW US: Facebook Twitter Audio production by Christopher Gillespie (gillespie.media).

The Christian faith began with the strange claim of a crucified and resurrected Messiah. But can 21st Century people believe in such a miracle at 2,000 years distance? Justin speaks with scholars who are part of a surprising rebirth of the historical evidence for the resurrection.  Alongside thinkers such as Jonathan Pageau, Lydia and Tim McGrew, John Dickson, Lisa Fields, NT Wright and Jeremiah J Johnston he hears the story of Cambridge academic James Orr whose own investigation into the historical Jesus changed the course of his life forever. More info, book & newsletter: https://justinbrierley.com/surprisingrebirth/ Support via Patreon for early access to new episodes: https://www.patreon.com/justinbrierley/membership Support via PayPal: https://www.paypal.com/paypalme/brierleyjustin Support via Tax-deductible (USA): https://defendersmedia.com/portfolio/justin-brierley/ Buy the book or get a signed copy: https://justinbrierley.com/the-surprising-rebirth-of-belief-in-god/ Ep 16 show notes: https://justinbrierley.com/surprisingrebirth/episode-16-did-the-resurrection-really-happen-a-classicist-discovers-the-living-christ The Surprising Rebirth of Belief in God is a production of Think Faith in partnership with Genexis, and support from The Jerusalem Trust & the Christian Evidence Society. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Carl & Connor are joined by James Orr. Associate Professor of Philosophy of Religion at the University of Cambridge and UK Chairman of the Edmund Burke Foundation, to reflect on whether the mutation of Liberalism is at fault for the maladies afflicting modernity — and what will come after.

We speak about his circuitous path to studying philosophy and theology, maintaining virtue when you're not allowed to define it, technology as an almost magical confirmation of the victory of reason, the importance of status in spreading ideas, and much more. Dr. James Orr is an Associate Professor of Philosophy of Religion at the Faculty of Divinity at Cambridge. He holds a PhD and MPhil in Philosophy of Religion from the University of Cambridge and a BA in Classics from Balliol College, Oxford. He is also the UK Chairman of The Edmund Burke Foundation, a public affairs institute that aims to strengthen the principles of national conservatism in Western and other democratic countries. --- Send in a voice message: https://podcasters.spotify.com/pod/show/aksubversive/message

We've been talking about doing this episode for a long time and it's finally here!  We talk Tradquest, whitetails, and The Northwest Traditional Archers Expo and some pretty good laughs along the way.

Episode 526 James Orr First Ever Whitetail Hunting Adventure New SamkoWorkShop Youtube Channel: https://www.youtube.com/channel/UCWz_nsMi-bAhPuG-xU_y7_A Traditional Bowhunting and Wilderness Podcast Youtube Channel: https://www.youtube.com/channel/UCQkiplgkZ_ms1ztYpZKf3IQ Patreon.com/tradbowpodcast tbwpodcast.com The post Episode 526 James Orr First Ever Whitetail Hunting Adventure first appeared on Traditional Bowhunting And Wilderness Podcast.

On today's episode, we're heading off to States and seeing when Jesus walked for ourselves, while we revisit the joyful sequel that is Sister Act 2: Back In The Habit (1993). This movie was directed by Bill Duke and written by James Orr, Jim Cruickshank, and Judi Ann Mason.This movie stars Whoopi Goldberg, Dame Maggie Smith, Kathy Najimy, Lauryn Hill and Sheryl Lee Ralph, with a whole host of other fun cast members (Michael Jeter, Jennifer Love Hewitt)Joining me for this episode is a new buddy, Ari Drew. Ari is a huge fan of this movie and gives some wonderful insight about growing up with this film and we wax poetic about just how fabulous this movie is, and how the critics were super wrong!!Intro/Outro Music: "Phantom Fun" by Jonathan BoyleShow E-Mail: cultcinemacircle@gmail.comFollow Ari on Instagram, Twitter, Facebook and LetterboxdFollow Cult Cinema Circle on Instagram, Twitter, and Letterboxd Hosted on Acast. See acast.com/privacy for more information.

 John sits down with Cambridge University Associate Professor James Orr to discuss multiculturalism, religion, and the therapeutic nature of modern society. He contends that religious communities are ‘bunkers' in the modern world, acting as places of refuge from culture. Moreover, Dr. Orr addresses his controversial tweet, ‘import the Arab world, become the Arab world', unpacking the complexities of multiculturalism. He also discusses how our increasingly therapeutic culture has had serious ramifications on our understanding of suffering, and on our relationship to the law and to the state.

On today's Deprogrammed, hosts Harrison Pitt and Evan Riggs are joined by Dr. James Orr, Chairman of the Edmund Burke Foundation, an Associate Professor of Philosophy of Religion at the Faculty of Divinity at the University of Cambridge and a notable figure in the National Conservatism conference recently held in London. --------------- SUBSCRIBE: If you are enjoying the show, please subscribe to our channel on YouTube (click the Subscribe Button underneath the video and then Click on the Bell icon next to it to make sure you Receive All Notifications) AUDIO: If you prefer Audio you can subscribe on iTunes or Soundcloud. Soundcloud: https://soundcloud.com/user-923838732 itunes: https://itunes.apple.com/gb/podcast/s... SUPPORT/DONATE: PAYPAL/ CARD PAYMENTS - ONE TIME & MONTHLY: You can donate in a variety of ways via our website: http://www.newcultureforum.org.uk/#do... It is set up to accept one time and monthly donations. JOIN US ON SOCIAL MEDIA: Web: http://www.newcultureforum.org.uk F: https://www.facebook.com/NCultureForum/ Y: http://www.youtube.com/c/NewCultureForum T: http://www.twitter.com/NewCultureForum (@NewCultureForum)

This is very first in our new Debate series. This time Konstantin is joined by two of our favourite former guests, Dr James Orr and Professor Stephen Hicks, who mount their defences for Conservatism and Liberalism respectively. James Orr is Associate Professor of Philosophy of Religion at the Faculty of Divinity, Cambridge University. He holds a PhD and MPhil in Philosophy of Religion from the University of Cambridge and a BA in Classics from Balliol College, Oxford. He is Chairman of the Edmund Burke Foundation and on the Advisory Board for the Alliance for Responsible Citizenship (ARC). Stephen R. C. Hicks is Professor of Philosophy at Rockford University, Illinois, Executive Director of the Center for Ethics and Entrepreneurship, and Senior Scholar at The Atlas Society. He is the author of six books, the latest of which is 'Liberalism Pro and Con' (available here: https://www.amazon.com//dp/1925826821/) Join our exclusive TRIGGERnometry community on Locals! https://triggernometry.locals.com/ OR Support TRIGGERnometry Here: Bitcoin: bc1qm6vvhduc6s3rvy8u76sllmrfpynfv94qw8p8d5 Music by: Music by: Xentric | info@xentricapc.com | https://www.xentricapc.com/ YouTube:  @xentricapc   Buy Merch Here: https://www.triggerpod.co.uk/shop/ Advertise on TRIGGERnometry: marketing@triggerpod.co.uk Join the Mailing List: https://www.triggerpod.co.uk/sign-up/ Find TRIGGERnometry on Social Media:  https://twitter.com/triggerpod https://www.facebook.com/triggerpod/ https://www.instagram.com/triggerpod/ About TRIGGERnometry:  Stand-up comedians Konstantin Kisin (@konstantinkisin) and Francis Foster (@francisjfoster) make sense of politics, economics, free speech, AI, drug policy and WW3 with the help of presidential advisors, renowned economists, award-winning journalists, controversial writers, leading scientists and notorious comedians.

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

Michael Buerk chairs a special Moral Maze debate recorded at 'HowTheLightGetsIn' festival of philosophy and music. The language of freedom permeates our political debate. In the US, it may be a decisive battleground in the 2024 presidential election. The problem is that people mean very different things by it. Is it freedom from government regulation or freedom to have an abortion? Freedom of speech or freedom from discrimination? Freedom to own a gun or freedom for communities to ban them? A distinction is often made between positive and negative freedom. Negative freedom is the absence of constraints (‘freedom from') – while positive freedom is the possibility of acting in such a way as to take control of one's life (‘freedom to'). Libertarians often see individual freedom - the private enjoyment of one's life and goods, free from interference – as the most fundamental value that any society should pursue and protect. This view is challenged by those who believe wealth, health and educational inequalities inevitably mean some people are more free than others, and seek instead to promote the collective freedom of society as a whole. If a society in which there is a complete absence of restraint is as dystopian as one in which our every action is controlled, how should we navigate the trade-offs between individual freedom and other goods, like security and collective wellbeing? Is the language of freedom helpful or harmful in negotiating our political differences? Deeper question: what does it mean for a human being to be free? With guests: Konstantin Kisin, Sophie Howe and James Orr. Producer: Dan Tierney.

Fascinating conversation with Dr James Orr, Associate Professor of Philosophy of Religion at the University of Cambridge. James talks about: -His conclusions from the recent NatCon conference -Whether there is any hope for the Conservative Party -Why the Tories have failed to fight the culture war  -His definition of 'conservatism'  -The flaws of liberalism  -What role Christianity should play in our society  -Where the Church of England is going wrong  -Whether it's useful to be a 'Cultural Christian'  -What he learnt from taking part in the Daily Wire's 'Exodus' series with Jordan Peterson -Why he went from atheism to Christianity  -Why our 'culture of androgyny' is damaging relations between men and women -His thoughts on the mainstream media attack on GB News  -Whether Britain is finished -How to win the culture war  and lots more! Follow James on Twitter/X: https://twitter.com/jtworr His Cambridge University page: https://www.divinity.cam.ac.uk/directory/dr-james-orr Nick's Twitter/X: https://twitter.com/nickdixoncomic Nick's Substack: nickdixon.substack.com Nick's YouTube (with all Current Thing episodes): https://www.youtube.com/@nick_dixon Keep the podcast going by buying Nick a coffee! https://www.buymeacoffee.com/nickdixon Produced by Jason Clift. 

Has liberalism led to happiness? Why is depression on the rise?To discuss these questions Steven Edginton is joined by James Orr, a Professor of Philosophy of Religion at the University of Cambridge and the UK Chairman of the Edmund Burke Foundation, which was behind the National Conservatism conference held in London earlier this year.Watch this episode: https://youtu.be/HVdaC9JKpWsRead more from The Telegraph's award-winning comment team: www.telegraph.co.uk/opinion |For 30 days' free access to The Telegraph: www.telegraph.co.uk/audio|See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Has liberalism led to happiness? Why is depression on the rise?To discuss these questions Steven Edginton is joined by James Orr, a Professor of Philosophy of Religion at the University of Cambridge and the UK Chairman of the Edmund Burke Foundation, which was behind the National Conservatism conference held in London earlier this year.Watch this episode: https://youtu.be/HVdaC9JKpWsRead more from The Telegraph's award-winning comment team: www.telegraph.co.uk/opinion |For 30 days' free access to The Telegraph: www.telegraph.co.uk/audio|See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info. Hosted on Acast. See acast.com/privacy for more information.

In this episode we bid adieu to #SEXtember with 1985's Breaking All the Rules directed by James Orr. We are joined by special guest Erin Dawn from the Manic Movie Monday podcast, and together we make our way through the Fun Park on the last day of summer, in search of love, sex, a dance break, a diamond, and, most definitely, an amusement park montage!  You will have to listen to find out why everyone knows where everyone goes, when you are feelin' down, you can come around - to the Fun Park! 

The first episode of our season on the awesome movie year of 1987 features the highest-grossing film at the box office, family comedy Three Men and a Baby. Directed by Leonard Nimoy from a screenplay by Jim Cruickshank and James Orr and starring Tom Selleck, Steve Guttenberg and Ted Danson, Three Men and a Baby is a remake of the French film Three Men and a Cradle.The contemporary reviews quoted in this episode come from Roger Ebert (https://www.rogerebert.com/reviews/three-men-and-a-baby-1987), Janet Maslin in The New York Times (https://www.nytimes.com/1987/11/25/movies/film-three-men-and-a-baby.html), and Michael Wilmington in the Los Angeles Times (https://www.latimes.com/archives/la-xpm-1987-11-25-ca-16083-story.html).Thanks to our special guest, Three Men and a Baby screenwriter James Orr, for joining us. Check out the full interview with James on Patreon at https://www.patreon.com/bydavidrosenVisit https://www.awesomemovieyear.com for more info about the show.Make sure to like Awesome Movie Year on Facebook at http://www.facebook.com/awesomemovieyear and follow us on Twitter @AwesomemoviepodYou can find Jason online at http://goforjason.com/, on Facebook at https://www.facebook.com/JHarrisComedy/, on Instagram at https://www.instagram.com/jasonharriscomedy/ and on Twitter @JHarrisComedyYou can find Josh online at http://joshbellhateseverything.com/, on Facebook at https://www.facebook.com/joshbellhateseverything/ and on Twitter @signalbleedYou can find our producer David Rosen's Piecing It Together Podcast at https://www.piecingpod.com, on Twitter at @piecingpod and the Popcorn & Puzzle Pieces Facebook Group at https://www.facebook.com/groups/piecingpod.You can also follow us all on Letterboxd to keep up with what we've been watching at goforjason, signalbleed and bydavidrosen.Subscribe on Patreon to support the show and get access to exclusive content from Awesome Movie Year, plus fellow podcasts Piecing It Together and All Rice No Beans, and music by David Rosen: https://www.patreon.com/bydavidrosenAll of the music in the episode is by David Rosen. Find more of his music at https://www.bydavidrosen.comPlease like, share, rate and comment on the show and this episode, and tune in for...

David Hume and his Influence on Philosophy and Theology by James Orr audiobook. David Hume justly takes rank as the most distinguished member of that brilliant circle of literary men whose names gave such a lustre to the second half of the eighteenth century in Scotland. His speculations were the most profound, and, with the possible exception of Adam Smith in a particular department, his influence was the widest and most deeply felt, of any. But even his warmest friends could scarcely have predicted the influence he was destined to exercise, or the important results that were to spring from his thoughts. It required time to clear away the mists that had gathered round his name, and to place him in his true light in the eyes of posterity. At a century and a half’s distance, we are in a better position to take an impartial survey of his work and its effects. The result must be, that, however we may judge of Hume in particular respects, we cannot deny to him a right to the title of a great and independent thinker. It is indicated in the text that the point of view from which Hume’s philosophy is mainly regarded is that of an experiment to explain knowledge, and generally the intellectual and moral outfit of man, without the assumption of a rational nature in man. Learn more about your ad choices. Visit megaphone.fm/adchoices

When I saw the title, “World's Greatest Real Estate Deal Analysis Spreadsheet” I was immediately intrigued. I happen to think mine is pretty good. Then I downloaded and looked it over. And wow. I might just have to agree. So I found the guy who wrote it and I'm going to talk to him today. James Orr is a real estate investor and broker who resides in Loveland, Colorado. He has been married to Tammy for 27 years and has two grown children, JC and Tim. He has created several thinking tools for real estate investors and designed The World's Greatest Real Estate Deal Analysis Spreadsheet™ (a free download). Since 2017, James has been developing the Real Estate Financial Planner™ software. This software models various real estate investing strategies and compares their performance in terms of speed to financial independence, net worth, and various risk measurements. James has modeled a variety of real estate investing strategies for over 300 US cities. He creates lessons daily and posts them on his Substack feed and in a few minutes I'll tell you exactly how to find him online. Because you're going to want to. I found him on Substack and knew right away I had to track him down and get him on this show.

Mr. Destiny is the 1990 fantasy comedy and Chris' pick for this week. Produced, written and directed by James Orr and Jim Cruickshank, this one stars James Belushi, Linda Hamilton, Jon Lovitz, Hart Bochner, and Michael Caine. If you enjoy the show we have a Patreon, become a supporter. ⁠⁠⁠⁠⁠⁠www.patreon.com/thevhsstrikesback⁠⁠⁠⁠⁠⁠ Plot Summary: Larry Burrows (Jim Belushi) is unhappy and feels powerless over his life. He believes his entire life could have turned out differently had he not missed that shot in a baseball game when he was a kid. One night he meets this mysterious man named Mike (Sir Michael Caine), who could change his fate by offering him that alternative life he always dreamed of. But as Burrows embarks on this journey of self-discovery he realizes that even this new life has its problems and drawbacks. ⁠⁠⁠⁠⁠⁠thevhsstrikesback@gmail.com⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠https://linktr.ee/vhsstrikesback⁠ --- Support this podcast: https://podcasters.spotify.com/pod/show/thevhsstrikesback/support

Dr James Orr is Associate Professor of Philosophy of Religion at the Faculty of Divinity, a position he took up after four years as McDonald Postdoctoral Fellow in Theology, Ethics, and Public Life at Christ Church, Oxford. He holds a PhD and MPhil in Philosophy of Religion from the University of Cambridge and a BA in Classics from Balliol College, Oxford. He is the UK Chairman of The Edmund Burke Foundation, a public affairs institute that aims to strengthen the principles of national conservatism in Western and other democratic countries. Dr Orr is also heading up the National Conservatism conference in Westminster, London, which is taking place 15-17 May 2023. Tickets are available here: https://nationalconservatism.org/natcon-uk-2023/ Join our exclusive TRIGGERnometry community on Locals! https://triggernometry.locals.com/ OR Support TRIGGERnometry Here: https://www.subscribestar.com/triggernometry https://www.patreon.com/triggerpod Bitcoin: bc1qm6vvhduc6s3rvy8u76sllmrfpynfv94qw8p8d5 Music by: Music by: Xentric | info@xentricapc.com | https://www.xentricapc.com/ YouTube:  @xentricapc   Buy Merch Here: https://www.triggerpod.co.uk/shop/ Advertise on TRIGGERnometry: marketing@triggerpod.co.uk Join the Mailing List: https://www.triggerpod.co.uk/sign-up/ Find TRIGGERnometry on Social Media:  https://twitter.com/triggerpod https://www.facebook.com/triggerpod/ https://www.instagram.com/triggerpod/ About TRIGGERnometry:  Stand-up comedians Konstantin Kisin (@konstantinkisin) and Francis Foster (@francisjfoster) make sense of politics, economics, free speech, AI, drug policy and WW3 with the help of presidential advisors, renowned economists, award-winning journalists, controversial writers, leading scientists and notorious comedians.

In the finale of the Adventures of Pinocchio and Free Speech series, we visit many different episodes of this podcast. From the UK to the US and from Cambridge to Canada; we are fighting against the (not so) slow erosion of one of the most powerful forces that many would consider inalienable. The power with which God created the world. The power that can combine a family through marriage or tear it apart through war. The spoken and written word. The pen is mightier than the sword. —Links— Understand Myself Personality Test: https://understandmyself.com —Chapters— [03:14:44] Ideologies of good & evil  [03:20:50] Student organizations vs. Dr. Rima Azar  [03:26:11] Cancel Culture with Dr. Julie Ponesse  [03:28:52] A relationship with the Great Father [03:30:12] Dr. Azar speaks up  [03:38:40] Defining hate speech with Andrew Doyle  [03:49:01] Tyranny & free speech with James Orr & Arif Ahmed  [03:51:36] Corruption of critics in film distribution with Prager & Carolla [03:56:58] Truckers & Joe Rogan with Dr. Julie Ponesse  [04:03:04] The master of fire and Pinnochio turning a whale into a dragon  [04:05:30] UK legislation post-Cambridge with James Orr & Arif Ahmed  [04:11:48] Pinnochio's choice  [04:12:13] Would I do it again? with Bret Weinstein [04:15:22] Pinnochio's finale Learn more about your ad choices. Visit podcastchoices.com/adchoices

In part 3 of this 4-part series on the relationship between the freedom of speech and the ability to speak itself. We go deep into the belly of the whale in this episode, and it ends up with us briefly touching on the subject of the next and final episode. The redemptive power of true speech.  Time Codes:  [00:00:00] Nietzsche and returning to nothing - 2015 Personality Lecture 06: Depth Psychology: Carl Jung (Part 01) [0:02:52] The difficulty of change in the university and being silent - James Orr & Arif Ahmed on JBP Podcast S4 E75 [21:43] Resurrecting your dead father from the bottom of the ocean - 2015 Personality Lecture 06: Depth Psychology: Carl Jung (Part 01) [22:28] The importance of free speech - Andrew Doyle on JBP Podcast S4 E32 [33:16] The signs of degeneration in society - Dr. Julie Ponesse on JBP Podcast [38:50] Jiminy Cricket the Conscience - 2015 Personality Lecture 06: Depth Psychology: Carl Jung (Part 01) [39:36] What Dr. Azar sensed and caused her incident - Dr. Rima on JBP S4 E28 [43:10] Going to the Monster - 2015 Personality Lecture 06: Depth Psychology: Carl Jung (Part 01) [44:10] Red Skull and the attack on the essence of free speech - Andrew Doyle on JBP Podcast S4 E32 [51:45] Pinocchio freeing his father from the monster (whale) - 2015 Personality Lecture 06: Depth Psychology: Carl Jung (Part 01) [57:16] Paul coauthoring an essay with Bari Weiss - Paul Rossi on JBP Podcast S4 E17 [03:13:46] Pinnochio as the Hero - 2015 Personality Lecture 06: Depth Psychology: Carl Jung (Part 01) Learn more about your ad choices. Visit podcastchoices.com/adchoices

*Updated with corrected audio* Back when the "New Atheism" was ceasing to be "new", there was much talk and debate as to what would come next. Alain de Botton, author of "Religion for Atheists" advocated a controversial "Atheism 2.0" in which he suggested there should be "temples for atheism". He discussed these views with then recently-converted Christian academic James Orr. Do the trappings of religion make sense without the kernel of faith? First broadcast Feb 2012. • For conference & live events: http://www.unbelievable.live • More podcasts, free eBook & newsletter: https://premierunbelievable.com • Support us in the USA: http://www.premierinsight.org/unbelievableshow • Support us in the rest of the world: https://my.premier.org.uk/donate/donate-unbelievable-2022 • Get our 'Confident Christianity' course: http://www.premier.org.uk/course • Facebook https://www.facebook.com/PremierUnbelievable

As an alternative for those who would rather listen ad-free, sign up for a premium subscription to receive the following:• All JBP Podcast episodes are ad-free.• Monthly Ask Me Anything episodes (and the ability to ask questions).• Presale access to events.• Premium, detailed show notes for future episodes.Sign up here: https://jordanbpeterson.supercast.com/This episode was recorded on October 11th, 2021.Dr. Arif Ahmed and Dr. James Orr come on to discuss what led to the University of Cambridge rescinding my invitation to speak there. We get into the difficulty of change in universities, anonymous reporting, the dangers of limiting free speech, microaggressions, the importance of humor, and more.Arif Ahmed MBE is a philosopher, lecturer at Cambridge, and author of “Saul Kripke”. His interests include decision theory and religion from an atheist and libertarian point of view. In the aftermath of the Cambridge incident, Dr. Ahmed remained a vocal advocate for political diversity. Dr. James Orr is a university lecturer in philosophy of religion at Cambridge and author of “The Mind of God and the Works of Nature.” He is a regular contributor to The Times Literary Supplement and The Critic.Dr. Ahmed's profile:https://phil.cam.ac.uk/people/teaching-research-pages/ahmed“Saul Kripke”:https://amazon.com/Kripke-Bloomsbury-Contemporary-American-Thinkers/dp/0826492622Dr. Orr's profile:https://divinity.cam.ac.uk/directory/dr-james-orr“The Mind of God and Works of Nature”:https://amazon.co.uk/Mind-God-Works-Nature-Philosophical/dp/9042937629_______________Timestamps _______________[00:00] Intro [01:13] The Cambridge repeal[09:41] A case for the repealers, their potential fears[10:19] Photos “don't imply a position—that was one of the most outrageous things, ‘endorsement by association…' As if standing next to someone implies [you're in agreement]" - Dr. Ahmed[14:11] Changes in free speech policy [19:54] Speaking Up: Consequences[25:28] The difficulty of change in university[27:36] “You become what you practice” - Jordan Peterson[27:45] “If you put off fights, they don't usually get better” - Jordan Peterson[35:53] Being Silent: Perils[36:04] “In general, with any coercive principle, think what might happen in the hands of someone wicked and tyrannical. That's how we should think about these things” - Dr. Ahmed[41:46] "The idea that you should remove everything that could threaten someone's identity and you should make that a university-wide policy is actually, exactly the opposite of what you should do, speaking clinically if you're trying to help people become more resilient" - Dr. Peterson[44:32] Microaggressions and the importance of humor[44:33] "There's no such thing as a joke that isn't a microaggression. Jokes aren't funny unless they're microaggressions–especially witty ones" - Dr. Peterson[47:19] Anonymous voting & reporting[49:52] "Politics is downstream from culture [and, for better or worse,] culture is generated in universities" - Dr. Peterson[49:59] “What happens on campus doesn't stay on campus" - Dr. Orr[50:50] "The point about anonymous reporting is that... you can't come back to them to check their evidence. The person who has been accused can't face their accuser. There's no possibility of due process” - Dr. Ahmed[54:51] Anonymous reports circumventing due process[57:55] Tyranny & Free Speech[59:17] Details about the vote; university bureaucracy[01:05:56] UK legislation post-Cambridge  [01:13:06] Anti-education & ideological purity tests at university[01:15:36] "I've heard students say ‘Well, I just write what the professor wants...' It's like no – writing is thinking and if you don't think, that becomes part of you – those words become part of you [and] that's not bad education, it's anti-education" - Dr. Peterson Learn more about your ad choices. Visit podcastchoices.com/adchoices

Dr. James Orr is a Ph.D. holding author of books The Mind of God and The Works of Nature. Dr. Nigel Biggar is an American priest, author, and moral and pastoral theology professor at Oxford.Please support this podcast by checking out our sponsors:Helix Sleep: Go to www.helixsleep.com/jordan for $200 dollars off all mattress orders and two free pillows.Basis by Elysium: Visit www.trybasis.com/jordan and use code “JBPBASIS” for one month free (equivalent to $45 off).Canva: Go to www.canva.me/peterson to get your FREE 45-day extended trial.In today's episode, Dr. Jordan, Dr. James Orr, and Dr. Nigel Biggar discussed how religion and culture affect your identity. They also discuss nationalism, human rights throughout history, ideology, and more. Want to know how your identity gives meaning to your life? Then this episode is for you.Dr. James Orr is an assistant professor in the Faculty of Divinity at the University of Cambridge. He holds a PhD from the University of Cambridge and a BA in Classics from Balliol College, Oxford. He is the author of The Mind of God and the Works of Nature and teaches the philosophy of religion and ethics at Cambridge. He is a regular contributor to The Times Literary Supplement and The Critic Magazine. Dr. Nigel Biggar, an Anglican priest, is a moral and pastoral theology professor at Oxford where he also directs the Mcdonald centre for theology, ethics, and public life. He is the author behind many books including: What's Wrong with Rights? Between Kin and Cosmopolis, In Defense of War, and Behaving in Public: How to do Christian Ethics in Public.Dr. Nigel Biggar:Twitter: https://twitter.com/nigelbiggar?lang=en Website profile: https://www.chch.ox.ac.uk/staff/professor-nigel-biggar McDonald Centre website: https://www.mcdonaldcentre.org.uk/Dr James Orr:Website profile: https://www.divinity.cam.ac.uk/directory/dr-james-orrThe Mind of God and Works of Nature: https://www.amazon.co.uk/Mind-God-Works-Nature-Philosophical/dp/9042937629 Neo-Aristotelian Metaphysics and the Theology of Nature: https://www.routledge.com/Neo-Aristotelian-Metaphysics-and-the-Theology-of-Nature/Simpson-Koons-Orr/p/book/9780367637149-Subscribe to “Mondays of Meaning” newsletter here: https://linktr.ee/DrJordanBPetersonFollow Dr. Peterson: Youtube - https://www.youtube.com/c/JordanPetersonVideos Twitter - https://twitter.com/jordanbpeterson Instagram - https://instagram.com/jordan.b.peterson Facebook - https://www.facebook.com/drjordanpeterson Website: https://jordanbpeterson.com/Visit our merch store: https://teespring.com/stores/jordanbpetersonInterested in sponsoring this show? Reach out to our advertising team: sponsorships@jordanbpeterson.com Learn more about your ad choices. Visit podcastchoices.com/adchoices