Podcasts about Krisa

Follow Krisa on X: https://x.com/antharvesterIn this conversation, Krisa, a post-doc student at Stanford, shares her journey into the fascinating world of ant research. She discusses her early experiences with ants, her academic path, and her research projects that explore the social behaviors and interactions within ant colonies. The conversation delves into the complexities of ant communication, the significance of social structures, and the implications of the social brain hypothesis in understanding ant behavior. She explores the symbiotic relationship between ants and caterpillars, her work in the Harvard Museum, and the fascinating world of butterfly vision. Krisa also shares her journey through her PhD, focusing on trophallaxis and the challenges she faced during her research. Join our community on Patreon! https://patreon.com/Lildudes?utm_medium=unknown&utm_source=join_link&utm_campaign=creatorshare_creator&utm_content=copyLinkLil Dudes Insect Academy is a non-profit dedicated to teaching the world about the amazing world of Insects (Entomology). We do this through workshops, classes, courses, resources, and online content! We have a free, family-friendly Podcast where Bradon talks with Entomologists, and we also have a Bug of the Week Series on YouTube!Website: lildudesinsectacademy.comDonate to the Academy: https://www.lildudesinsectacademy.com/donate.htmlFind our free Podcast here: https://www.lildudesinsectacademy.com/media/podcast.html✌️Follow us on:Facebook: https://www.facebook.com/lildudesinsectacademyInstagram: https://www.instagram.com/lil.dudes.insect.academy/Twitter: https://twitter.com/lildudesacademyYouTube: https://www.youtube.com/channel/UCDJx_th0guulNsJPE_75sDgLil Dudes Insect Academy is proud to be registered as a 501(c)(3) non-profit organization. Our mission is to educate anyone and everyone about the amazing world of Entomology, which is the gateway to all the sciences. Contributions to Lil Dudes Insect Academy are tax deductible, to the extent permitted by law. Our Tax ID is: 86-1976172ants, research, social behavior, evolutionary biology, ant colonies, animal behavior, Stanford, post-doc, collective systems, ant studies, ants, social behavior, nutrition, Harvard, caterpillars, butterfly vision, E.O. Wilson, trophallaxis, PhD research, entomology, Krisa Ye, Bradon Coy, research, ants, fruit flies, neuroscience, behavior, genetics, ecology, postdoc

Çdo mëngjes zgjohuni me “Wake Up”, programi i njëkohshëm radio-televiziv i “Top Channel” e “Top Albania Radio”, në thelb ka përcjelljen e informacionit më të nevojshëm për mëngjesin. Në “Wake Up” gjeni leximin e gazetave, analiza të ndryshme, informacione utilitare, këmbimin valuator, parashikimin e motit, biseda me të ftuarit në studio për tema të aktualitetit, nga jeta e përditshme urbane e deri tek arti dhe spektakli si dhe personazhe interesantë. Zgjimi në “Wake Up” është ritmik dhe me buzëqeshje. Gjatë tri orëve të transmetimit, na shoqëron edhe muzika më e mirë, e huaj dhe shqiptare.

E ftuar në “Live From Tirana” me Ronaldo Sharkën, ka qenë Krisa Çaushi, ish-banorja e “Big Brother VIP 4”. Ajo ka rrëfyer më shumë mbi eksperiencën e saj brenda shtëpisë më të famshme në Shqipëri dhe si i sheh ajo disa nga banorët tani që është jashtë. Po ashtu Krisa ka treguar dhe disa detaje nga lidhja e saj me Tirin dhe njohjen e tyre…

E ftuar në emisionin “Big Brother Radio” me Elona Duro ka qenë Krisa Çaushi. Moderatorja dhe ish-banorja e këtij edicioni, u eliminua nga loja duke përfunduar kështu rrugëtimin e tij në Big Brother. Ajo bëri një analizë më të hollësishme dhe sqaroi gjithçka rreth reagimit që ka bërë së fundmi në lidhje me deklaratën e Tirit brenda shtëpisë së BBV që ai ka një pëlqim. 

Ndodhitë ditore të “Big Brother Albania VIP” vijnë të komentuara live me të ftuar personazhe të njohur, por mbi të gjitha në zërin e publikut. Me telefonata do i jepet mundësia kujtdo që të komentojë ngjarjet nga spektakli, nga përditshmëria. Të gjithë dëgjuesit nëpërmjet telefonatave, SMS apo mesazheve audio në Whatsapp, të shprehin simpatitë, antipatitë, mbështetjen që kanë për personazhet në “Big Brother VIP”.

Are you stretching every dollar to make your homeschool budget work? In this episode of Empowering Homeschool Conversations, host Peggy Ployhar sits down with Krisa Winn, a seasoned homeschooling consultant and the new SPED Homeschool Director of Consulting and Partnerships, to explore the key to maximizing your homeschool budget. Discover how working with an educational consultant can be a game-changer for your family—not just in terms of educational outcomes, but also in managing costs. Krisa shares her extensive experience and breaks down the tangible benefits of consulting services, from accessing cost-effective resources to saving time, reducing stress, and boosting productivity, all of which contribute to a more manageable and efficient budget. Learn how utilizing a consultant can actually save your family money by identifying unnecessary expenses and prioritizing what truly matters in your child's education. Peggy and Krisa also discuss the ripple effect of these services—how the guidance and support from a consultant can free up valuable time for parents, allowing them to focus on what they do best: nurturing their children's learning and growth. Finally, Krisa sheds light on SPED Homeschool's vision for making quality, effective consultative services accessible to all homeschooling families, regardless of budget constraints. Whether you're a seasoned homeschooler or just starting out, this episode offers actionable strategies and insights that can transform how you approach your homeschooling finances. Krisa Winn is an educator and sought-after public speaker who has served homeschooling families for more than a decade. As a special needs consultant at Home School Legal Defense Association (HSLDA) she worked with thousands of fellow homeschooling parents offering personalized guidance, resources, and practical help to families homeschooling children with special needs. During her 21 years as a classroom teacher, she taught children of all ages, abilities, and circumstances. She has also worked as a private tutor, an early childhood intervention specialist, and an academic language therapist in training. Viewers like you funded similar episodes, and other free resources from SPED Homeschool. To learn how you can support the nonprofit work of SPED Homeschool and this broadcast, visit https://spedhomeschool.com/donate/ To find out more about SPED Homeschool, visit our website at https://spedhomeschool.com/ To learn about the other Empowering Homeschool Conversations Co-Hosts and their resources, visit: https://annieyorty.com/ https://www.leilanimelendez.com/ https://elarplearning.com/ https://solimaracademy.com/ Join our mission to empower homeschool families!: https://spedhomeschool.com/donate/Join our mission to empower homeschool families!: https://spedhomeschool.com/donate/ Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

As my friend, Maegan Krisa, points out - like a recipe for a favorite sandwich, Psalm 117 is a recipe for praising the Lord. This psalm serves as a reminder our praise can come in all different sizes. Maegan is a dear friend of mine, one who I have had the pleasure of co-leading a small group with, who has continually blown me away with her heart for and knowledge of the Word of God and her desire to live a life worthy of her calling in Christ. When not serving at her local church, Maegan spends her days serving as a pediatric nurse at Bethany Children's Health Center. C A N D A C E  C O F E R author + speaker ⁠⁠⁠⁠⁠ ⁠⁠website⁠⁠⁠ | ⁠⁠⁠instagram⁠⁠⁠ | ⁠⁠⁠youtube⁠⁠⁠ | ⁠⁠⁠facebook⁠

Join us for an enriching conversation on Podcasting to Create Connection with Chrysa Sto.  In this episode, we explore the main fears that hold people back, strategies for consistently discovering captivating guests, and how podcasts can seamlessly integrate into your broader business strategy.  Discover an often overlooked yet powerful method for fostering direct engagement with your audience while exploring the future of this dynamic medium.  Are you ready to harness the power of podcasting to cultivate genuine connections and drive positive change?  Let's dive in. In this conversation we talked about: The main fear of people starting their own podcast How to continuously find new interesting guests How a podcast fits into an overall business strategy An overlooked yet simple strategy to directly interact and engage with your listeners The future of podcasts… and much more... --- Ep 189 [00:00:00] Hello, Humane Marketers. Welcome back to the Humane Marketing Podcast, the place to be for the generation of marketers that cares. This is a show where we talk about running your business in a way that feels good to you, is aligned with your values, and also resonates with today's conscious customers because it's humane, ethical, and non pushy. I'm Sarah Zanacroce, your hippie turned business coach for quietly rebellious entrepreneurs and marketing impact pioneers. Mama bear of the humane marketing circle and renegade author of marketing like we're human and selling like we're human. If after listening to the show for a while, you're ready to move on to the next level and start implementing and would welcome a community of like minded, quietly rebellious entrepreneurs who discuss with transparency what we're doing. Works and what doesn't work in business, then we'd love to welcome you in our humane marketing circle. If you're picturing your [00:01:00] typical Facebook group, let me paint a new picture for you. This is a closed community of like minded entrepreneurs from all over the world who come together once per month in a zoom circle workshop to hold each other accountable and build their business in a sustainable way. We share with transparency and vulnerability, what works for us and what doesn't work. So that you can figure out what works for you instead of keep throwing spaghetti on the wall and seeing what sticks. Find out more at humane. marketing forward slash circle. And if you prefer one on one support from me, my humane business coaching could be just what you need. Whether it's for your marketing, sales, general business building, or help with your big idea like writing a book, I'd love to share my brain and my heart with you together with my almost 15 years business experience. experience and help you grow a sustainable business that is joyful and sustainable. If you love this [00:02:00] podcast, wait until I show you my mama bear qualities as my one on one client can find out more at humane. marketing forward slash coaching. And finally, if you are a marketing impact pioneer and would like to bring humane marketing to your organization, have a look at my offers and workshops on my website at humane. marketing. com. Dot marketing. Ep 188 intro: Hi, friends. Welcome back to another episode of the Humane Marketing Podcast. Today's conversation fits under the piece of partnership, promotion, and even people and product. So kind of fits everywhere. I'm talking to Carissa Stowe about podcasting. If you're a regular here, you know that I'm organizing these conversations around the seven Ps of the Humane Marketing Mandala. And if this is your first time here, maybe you're one of Krisa's people, [00:03:00] big warm welcome. You probably don't know what I'm talking about. What's the seven P's in Mandala? Well, you can go over to humane. marketing forward slash one page, the number one and the word page, and download your one page marketing plan with the seven P's of humane marketing. And this comes with seven email prompts to really help you reflect on these different P's. And I'm actually recording a mini. Muse episodes around these seven Ps that I will all upload to a blog post around them, and you'll find the recordings in there. And that's at humane. marketing. com forward slash seven Ps, the number seven. Letters P and S. So today's show, let me tell you a little bit more about CRISA. CRISA helps human centered, eco conscious businesses and change makers launch [00:04:00] and manage podcasts that feel authentic and sound good. She's dedicated to helping you utilize podcasting to establish credibility and brand awareness, create connections with potential clients, and foster meaningful relationships that result in increased business opportunities. In our conversation, we talked about the main fear of people starting their own podcast, how to continuously find new interesting guests, how a podcast fits into an overall business strategy. An overlooked yet simple strategy to directly interact and engage with your listeners, and you'll hear on this episode how even I overlooked it, or I had it in place, but never used it. So you'll find that out later in the episode. And we also talk about the future of podcasts and Chris's opinion on that and so much more. So [00:05:00] without further ado, let's dive in. video1496172371: Hey Chrysa, so good to have you on the Humane Marketing Podcast to talk about podcasting. And we just had like a stressful moment before getting on with the tech and my mic all of a sudden not working and we were just laughing because Right. That's exactly what we're talking about today. This show the technical issues and not just that, but that's usually where people are like, Oh, my God, all this tech that's involved, but anyways. Thank you so much for being here on the show. Thank you for having Sarah. It's really nice to connect and talk with you. Yeah. It's been a long time in the making. We've connected so long ago. It seems like, even though probably for you, the time just flew by because you had a baby and time is just different when you have a baby, right? It seems like it just flies by. Here we are. Yeah. So [00:06:00] almost probably a year after connecting for the first time. So, yeah. So today this today. Yeah. So glad to be here. Yeah. Wonderful. Well, let's just get started with the tech because I think that's you know, one of the things that a lot of entrepreneurs worry about when it comes to podcasting. But it's not the only thing we're going to be talking about on today's show, but I think it's a good way to start. So how much do we really need to worry about the tech? Is that a big deal? Mm hmm. It's always a question that comes up, especially for people who are either starting out or have some, you know issues with tech. So In the question, how much tech do you need to get started? For example, the barrier to entry is low, so you don't need much of a tech to get started. You need [00:07:00] a microphone, a decent web camera, if you don't have like, for example, A mireless or a DSLR but definitely you don't need to break the bank with a microphone and from the ease of your computer of your home you can record a podcast with of course you need a recording platform like zoom or Riverside or squad cast. There are numerous Platforms out there that you can record a show and have a good quality audio. But to get started, I would say it's pretty straightforward, easy to get started with a microphone, a camera and a recording software. Thank you. Yeah. I think that a lot of people are kind of like, oh, can relax their shoulders. So what, let's just explain what just happened when we logged on, right? So I do what I always do. I check the mic before I hit recording or before the guest even goes, gets on. And so [00:08:00] when you I let you in all of a sudden I noticed that my mic is not showing up in the, in the settings. And then I realized, well, it's not even, like, usually there's a small blue light mic that I use and I use a Rode desktop mic. And so I'm like, well, trying to plug it in to different ways, unplug it, et cetera. Because I do feel like it helps to have a good mic to record a podcast. But then we decided, okay, well, let's go ahead anyways to record it because actually I use some tools. That helped with the recording anyways after. And so I shared with you that I use a site called a phonic where I didn't upload and that kind of equalizes the sound and it usually is pretty good. So that's what just happened before we hit record. So yeah, a good mic is [00:09:00] definitely a huge plus, but like you said, you don't need to break the bank. So what do you feel like, and then you actually. Mentioned lighting because we're recording this also on YouTube. What would you say is more important, the light or the sound? Yeah, that's a really interesting question. Thanks for asking. And what I would say about that is, It's usually 50 percent of the, of the success depends on the audio. So even if you have the, like the best camera and your audio is, is, is bad, is poor things won't be you know, presented as, as as, as they should, if you had poor audio. a decent web camera or a decent camera and a decent microphone, if that makes sense. So it's 50 50, it's 50 50, but the audio part, I feel it's more important because people can, [00:10:00] can view and watch and not show crystal clear, clear, you know, image, video on their, on their, on their phone or on their computer, but they don't, they cannot hear a poor recorded audio, if that makes sense. It's really annoying to listen to something that you can't. Barely here or there's like background noise. It's yeah, you get annoyed faster. I think with your ears than with your eyes. Exactly. Yeah. And because we're talking about the podcast, which was mainly An audio experience now, certainly like the, the few years the last few years have become like video. There are so many video first podcasts out there, but at first it was originally an audio experience. So if we consider that the audio experience and the people have you. Plugged in their [00:11:00] headphones and always on the go, they need to have like a great audio and listening experience. Right. Hmm. Yeah. So let's expand a little bit further. So, okay. We know that good sound is important. What else makes a successful podcast in your opinion? Yeah I mean, this is a question that the answer is it depends because success to me, for example, might be different from what you define success to be. So it depends on, on the podcasters goals, objectives. And needs like how the podcast is contribute, contributes to, you know, for example, if those people are business owners it depends for every people is different. But I would say for. People like me or like, like for coaches, consultants, service providers, a successful podcast is [00:12:00] like the, the core of your content is, is, is a channel that you have. build your network on. You can use this channel and this like to, to show up share what you have to, to say about the topic that you're interested in or know more about. And also have this channel be, The core strategy of building your network creating relationships, connecting with people who you haven't had the time like to connect with unless you had the podcast and It depends on many different factors, but I think for business owners, podcasting is, and the podcast is a door opener. It gives you the opportunity to meet with people, connect with people that might also these people be Potential [00:13:00] clients business partners, collaborators, and all of this plays a huge role in networking and you know, growing a business through networking connections and organic ways of growing a business, if that makes sense. Yeah. So, so you basically defined what success could look like. Right. And, and, and now let's go to, well, what makes that successful podcast, however you define success. So by that, I mean, like, you know, content flow guests are a few of these ingredients, right? So you probably have listened to many, many podcasts and. You can tell, okay, this podcast is gonna make it, or this past podcast, I don't know how long it's gonna survive. Right. There's probably some indicators that tell you, yeah, [00:14:00] this is a good show or not so. Mm-Hmm, . Mm-Hmm. . So what are those? So, to that end, I mean I feel like a successful podcast is the, a podcast that can provide for the listeners, can, can share like valuable insights and actually be, Helpful resource, resource for people so that people are listeners and the audience is coming back every week or whatever frequency applies. But for me, a successful podcast is the one that helps me, educates me on something on a topic. I can listen with ease, like without having any audio issues or things like that. And I can also connect and like the guests, like how not the guests, sorry, the host and the guests. I, a podcast, successful podcast to, to my eyes is one that I like the host, how they [00:15:00] present the content how they connect with people, how, you know, their manners and all of that. So yeah, for me, it's all about. becoming a valuable, helpful resource for people so that your show, you know, has an impact on people's either lives, businesses. Yeah. There's, there's essentially, there's To two different audiences or people that are involved in the podcasting experience. I guess there's the guests, right? And then there's the listeners and as a podcast host. Well, you're creating relationships with the guests. Your stream, well, basically looking for guests to bring on to your audience and then you're also creating relationships with your [00:16:00] listeners, which I guess in a way, yes, you're kind of wanting them to. Further engage with you and maybe come into your world and then go on to your gentle sales path. That's really also part of why we're doing this. Yes, we're educating, we're inspiring, but we're doing this in a business context. And so somehow it has to do with our gentle sales path, right? So let's talk first about the guests because. That is something that while you need to make sure that you have guests lined up and, and so how, what are ways that podcast hosts are finding new, interesting guests that, you know, you see with your clients, what are you helping them with? Yeah. Now so here's the thing about finding guests, there are several podcasts, websites, matching websites out [00:17:00] there that you can go in, create an account and you know, So these podcast websites connect guests with hosts, right? So an example of this would be podcastguest. com or podmods. And this is an easy way for people who don't have another way to do it. This is an easy way to find guests. Although with my clients, when the, the last few years, I started to incorporate a more hybrid approach. What I mean by that is because of my client, because most of my clients are business owners or you know, coaches, service providers, and this kind of profession they want to somehow link the podcast into, you know, finding clients or collaborating with people in a way that is mutually beneficial. So that, that's, that's why I figured out [00:18:00] like okay, I need to find a way to. help them find guests, but not just find guests for the sake of finding a guest, bringing them, recording an episode and that's it, but in a more intentional way. Right. And so here's what I recommend for people who want to somehow link the podcast with the business. You can simply create a list of potential guests that you want to have in your show, but with in mind, you would have the people that you either admire or want to work with, the people you would love to work with. And so you are reaching out to those people. That for you feed the ideal client persona that you have and you're reaching out to those people, you're inviting them to the show. Most people will, are likely to say yes, because [00:19:00] it's a conversation, you know, it's a natural way of no, or getting to knowing to know someone or learning from them. So then when you have them on the show, either before or after the interview, or even in a follow up email that you might be sending, you can just mention a simple, gentle, genuine question like you can let them be aware of your, of the offers that you have currently, currently running your services, your website, and you can just ask, is there a new one? And That you think I should talk to, or do you know anyone that might be interested in the XYZ service that I have and is just like asking them if they know someone else, you're not trying to sell something to them. So the approach is actually at least in my opinion, humane, you know, gentle So this [00:20:00] way there is a double benefit to this. You are finding guests to fill up the list of your, of the guests of your show, but you're not just bringing you know, anyone that's might be interested. You're bringing actually people who you admire and you would want to work with. So if this conversation ends up like, if those people are interested. To in working with you, they might, this might be an opportunity for them to get to know you get to know to your, you know, to your personality approach. So either they might say yes, or they might refer you to someone else. And in fact, most of my clients. Use the podcast, utilize the podcast, the power of podcasting like this. Like most of the guests they have on the show, they send them referrals because they had a great experience. Certainly you cannot have someone on your show and [00:21:00] just have them. And then be like forget them. You need to nurture their relationship and keep engaging with them. Keep, you know, interacting with them afterwards, because we're talking about build, building real relationships, you know? So this is the way I recommend people you know, who are interested in linking the podcast to the business. To go about this. Like it's an idea worth considering because I've seen it working with many of my clients. Yeah, that's a, that's a great idea. And I think I, I was trying to remember when I started podcasting and don't remember, but it's, it's at least eight years. I think that I've been podcasting various. Podcasts, and I made the mistake of just randomly interviewing people at least in the first podcast, the, the it was called the introvert best [00:22:00] growth podcast at the same time, maybe I wouldn't call it a mistake because it was for me. Just the networking, just the relationship building, they didn't turn out to be clients, but they helped me create this huge network. Now that I do feel like I, I never need to look for a podcast guests. It's, it's like. As a podcast host, you get so many pitches from people to be on podcasts. And probably out of a hundred, I accept one because they just really did their homework really well. But the other 99, I just don't even reply anymore. Because I, I do have this big network network of people that I feel like, okay, these are aligned people. Right. But I guess what I'm not doing is I'm not like thinking, Oh, could they be clients as much [00:23:00] because I, what I was thinking when you were talking is like, well, the topic of the podcast also needs to be aligned with a topic that your, would be a fit for your clients. Right. Because for me, well, I'm bringing in. Either experts at marketing. So they're like, well, I don't need Sarah's help. Right. There are experts in their own field of marketing of some kind. Or or they are an inspiration for me. And so that's why I bring them in. So there are change makers that I look up to and they, you know, they're probably as few steps ahead of me. And so that's why I bring them. And, and that's also my reason for podcasting is really all the things I learned over the years. So yeah, but the other thing it made me think of when you shared, it was like, well, the frequency of [00:24:00] podcasting, right? When you have to, Look for for client for podcast guests per month, or some people have even 2 shows per week. And then it's a podcast. That's a lot of people. Right? And then really the relationship relationship building gets quite difficult. Difficult. And that's what happened to me when I had four guests per month. And I'm like, I can't, like, it doesn't feel human or humane anymore. It feels like it's just like this factory of people. And so that's why I really slowed it down. And now I just have two episodes per month. And one of them is also a CoLab workshop partner. So I kind of combined that. So what, what would you say about the frequency of. Of shows. So a little bit about what you shared before. First of all, I, I totally agree all of that, that I've shared in terms of the strategy. Certainly the [00:25:00] people that you're reaching out need to be aligned with, with the podcast topic that you have. But yeah, to answer your question about the frequency. I would say that everyone is doing what their best they what it's best for their, you know, for the sanity for that is that fits their schedule. And definitely there is no need to be a by, you know, there's no need doesn't mean that if you don't have a weekly show, you cannot be successful or you cannot achieve your goals, your specific goals. The frequency depends on, in my opinion, on your bandwidth, schedule, purpose, and you know, It's best, what you do, it's best to do what feels right for you, for your specific situation and for your goals. So for example, what you shared, [00:26:00] it didn't feel a line anymore when you had feedback. For guests and like, if you like a factory, so this doesn't feel right. So it's good that you made the decision to go to buy a bi weekly schedule. So, yeah, I'm totally, I totally agree with that approach for everyone that is thinking that. Maybe people will forget about me or a bi weekly show is definitely a consistent, you know, normal paced show and schedule. Hmm. That's good to know. So we talked about the hosts. Now let's talk about the listeners. What would you say there? How do we engage with listeners so that we do bring them into our world and, and maybe eventually onto our gentle sales path? Yeah. That's a, that's a very general question, right? Engaging with listeners. It's a bit hard for pod, for, [00:27:00] it was a bit hard for audio podcasters specifically because a podcast apps, at least most of them don't allow you to interact directly as we interact on social media, for example, with comments and things like that. But. Now, thanks to video podcasting and YouTube, things got easier, but I won't go there to interact like with ways using YouTube and social media, because that's, that's the normal thing. And I like to talk, you know non traditional ways of doing things. So yes, you can prompt listeners to follow your social media. Or watch on YouTube and interact with you this way. But what I would like to share with you is an overlooked strategy, an overlooked tactic that people often, you know don't talk about, which is a simple [00:28:00] form, written form on your website that you can have. If you're thinking, yeah, but the form of people you need people, I need from people to go to my website, fill out the form. Too many steps. Yes. Too many steps. But I like to have different things for people to take action on. So you can have a dedicated page on your website, for example, that might be something like yourpodcast. com slash question or slash listener And you can have a written form there for those who are interested in filling out the form and asking a question. And we can have also something like it's a plugin, a web plugin called the software that you can install called, for example, Speakpipe. There are several others where, listen, you install this plugin in this page under or below or above [00:29:00] the form, doesn't matter. And people can just press record from their phone or computer and record the voice note, which is It's powerful because if you can get people to go to this, to this page and just click record and record the question, this means like direct interaction and engagement from your listeners. And what you also are doing with this way is you are collecting real feedback data Having the chance to feature them and give back to your audience, feature them, feature the voice notes, the voice note that they recorded on your show. So yeah this is, this is really. A strategy that we, we've started implementing with some of my clients and we've seen that it's a bit tough to get listeners to go to this page. Yes. [00:30:00] But if you are, if you think of this page as your main call to action on the show and Also, if you have the chance to promote this page in other places that you might be speaking people who are interested, genuinely interested in, you know, interacting with you will definitely take the time to press one button and record a voice note. I'm laughing because I actually do have that set up on my website. And I didn't even know the link, so I had to go look it up and it's like this long link. So yeah, I need to create a permalink, like a shortened link for it. And I need to actually mention it on the podcast, right. It's not enough to just sit there on the website. But yeah have it, have it as one of the call to actions is such a good reminder because I remember like when I first installed it, I love getting those messages. It's like. [00:31:00] Oh my God, there's people listening. , . And it was great. But yeah, I need to, I need to implement that. So if you're listening, watch out. I don't have a now because the link is way too long, but I'll mention it on the, on the next episode. Definitely. So yeah look out for that link and, and please leave me a voice message. They make my kids. So yeah, great, great tips. So that's one of those ways that we can engage. One of those ways. And people, yeah, as you said, people forget, like you, you install something or you create a way and you don't even mention it on the show. So how do, do listeners, you know, are aware of this method or of this thing that you are suggesting to, for them to do. So yeah either on the show as a call to action or. You can even, you know, talk about it in interviews, workshops, whatever you have, because people will interact like trust [00:32:00] me, they do. They will do. Yeah, I love that. I was just thinking also and, and I don't have that. or anything, but I'm playing with creating a chat bot for my community based on my books and my podcasts and everything. So I train the chat bot and then becomes a resource for members of the community because they can ask questions and the bot will basically give them information, but all based on my. Right. And so I'm thinking that maybe there's some way to use a public chat bot on the podcast as well, so that they could go back into older episodes and, you know, look up things like. Who, you know, who talked about this in this topic, and then the bot would go back and give them the information on on that. I love [00:33:00] connecting AI in a very human serving way. You know, it's like. Okay. Yes, it's AI. Okay. It's not a real human, but it helps us humans. Right. Because it, it brings us that information that we're looking for. So I was just, yeah, as you were talking, like, huh, I wonder if that's a really interesting and amazing idea. I don't know of a software that does that, like directly connected, connecting to to be connected to the podcast, but I can definitely look it up and let Yeah. But I will love that. Like it's, it's really helpful to know because now the burden is on the host. For example, if you want to mention older episodes, you need to grab the link, put it in the description, mention it on, on the, on the, on that episode that you can find links or episodes mentioned in the description. Because you need to let people know, right? [00:34:00] Otherwise, how do they know? So, yeah, I love this idea because it literally, it's, it's really helpful. Yeah. Two tools that I'm using or that I'm experimenting with are one is called right sonic, and it came out with the first. Chatbots and and the other one is called creator. io. So I'm looking at those and then what you mentioned to find the links, you know, to other episodes, I'm using chat GPT for that already, but you have to have the paid version for that because otherwise it doesn't provide you with links and that's the whole point, right? Yeah, yeah, yeah. That's the whole point. Yeah, yeah, yeah. This is great. What about, since we're talking about, okay, we're talking about AI, but we're mainly talking about humans, so what about stats? Do I need to worry about stats? How often should I be looking at numbers or should I just forget about them? People, people [00:35:00] love looking at numbers, right? We love looking at numbers. I don't. Oh, okay. Yeah, that's, that's great because I don't either, but most people some people, not most, but some people get a little bit, you know obsessed with numbers because they do want to download, they do want the listeners, but especially in the beginning, I recommend not looking at numbers at all, because they will create more stress and overwhelm than be helpful, you know? So, certainly statistics and, and, you know, analytics are great for People who have been podcasting for a while have an established audience and they want to know where do they people, where do these people are tuning in? Like how off, how long do they listen to? Is there a point that they left off? Should I [00:36:00] you know, do something for, to make the come back and come back and things like that. But this goes Once you have an established podcast, an established audience, and you know what you're doing, you can definitely have a look, for example, once a month and either do it yourself, or if you have a manager or someone else that is helping you have a meeting and, or with yourself and, you know think of the numbers and things, think how you can refine things that you're doing in the podcast. To help increase those numbers and make them go up. But yeah, I yeah. This is my simple opinion on that. Yeah, thank you. I, yeah, I'm, I don't remember when I last looked at them, but it's, oh, I do remember. Actually, it was when I changed from four podcasts to two podcasts, because I, I did a [00:37:00] test and said, okay, I'm going to do, you know, six months of that and then see where the numbers are. And the numbers didn't change. Yeah. So I had, that's amazing. I had less. And the numbers stayed the same. So I was like, well, okay. They didn't increase obviously, but the people still. And you know, so yeah, to me it was like, okay. But then. Maybe the last point I want to address, because one of my favorite podcast hosts and a past business coach, Jenny Blake, she has two podcasts. One is called Free Time and the other one is called Pivot. And she just announced that she's going to stop both podcasts and take the pause and she's been podcasting also for a very long time. And so, the question, I guess, is like, well, And I think she [00:38:00] was, like, really going all in. And she said it like that. She was going all in and probably hoping to have sponsorship and make it the, you know, her business, basically. And so that's a complete different strategy. Right? It is if we compare, podcasts with the, you know Rogan, what's his name? Yeah. Sorry. I forgot it. Joe. Joe Rogan. No. Yeah. I think so. Sorry. Joe Rogan. Joe Rogan. Yeah. Is it Joe Rogan? Yeah. So if you compare with those big guys, then obviously, You know, we, yeah, it's not even worth getting started. Let's just say, so it really depends. I guess we're coming back to this definition of success. How, how do you define success? Do you want to make money on this podcast? Well, that's a different ball game, right? If the, the podcast itself, [00:39:00] and I'm not talking getting clients, but the podcast itself, if you want to hit sponsorship. Completely different ballgame, so that's not what we're talking about here but it's important to be realistic about this goal. And that's also one of the reasons why I reduced to two episodes, and then in a way I almost reduced it even further down because now One of the episodes is also a collab partnership that I do for the workshop. So it's kind of like two in one. And so I really just reduced the time commitment for my podcast because, you know, it's like, that's what you do. It's like, well, you, you either invest time. Or money or money. Yeah. And then you see what comes back. So yeah, do you have those kind of conversations as well? Clients to really make sure that their expectations [00:40:00] are aligned with what what it is. they can get out of this podcast. Definitely do. And those conversations usually come up from people who have been podcasting for a while, for a while that now they want to, you know, have sponsors and make a little money over all of the podcast, which is definitely but there are a lot of factors, like it's a whole nother conversation, talk about sponsorships and how you can get sponsors or even getting on a network. There are different ways that you can make money over the podcast, but I wouldn't say that a podcast can like sustain you can bring you, you know, a sustainable amount of money each month to, you To be actually sustainable to become a business or at least I, I haven't, like, I haven't worked with those big guys who, who are making money, like even just with an episode, but yeah. [00:41:00] So That is the reason I recommend going more and focusing more on the building relationships aspect and even getting clients rather than, you know, focusing on sponsorships, ads, and ads, yeah, definitely ads is, ads are helpful. I, I recommend. People to have like more of a self promoted ad self, you know ads about your offerings, promotions, or collaborations with someone. But yeah, I wouldn't recommend someone to start the podcast if the, the ultimate goal is to make money off of it or, or make it a business because it's not impossible, but it's, it's really tough and it takes a lot of time to get there. Yeah, thanks for thanks for being real. I think that's yeah, really important here. As [00:42:00] we're wrapping up 2 more questions. Where do you see the future of podcasting? And then I'll ask you the last question, but let's go there 1st. The future of podcasting. So that's really interesting. I feel like podcasting is going all in, in the video aspect. So I feel like many audio podcasts and audio shows will be You know, we'll switch to video first shows because of the recent changes of Google podcast shutting down and YouTube taking over. And it makes sense like for audio shows to become video first shows. So I feel like the interaction part and the engagement part will become more. Will become easier if we're thinking that more and more shows are becoming video shows. So, you know, [00:43:00] the, the, these difficulty that has been. So far to connect and interact with listeners will be easier, I guess. And yeah I think that more and more shows will also be able to make money off of the podcast or to, you know, To achieve their objectives, whatever they are because the features and because of the expansion, you know, of, of podcasting features and YouTube is investing so much into podcasting. So I think the industry will be will grow like, Has been growing rapidly, but the, the growth will continue to surprise us with the power of podcasting. Nice. I'm glad I'm I made that switch and I'm posting everything on YouTube as well. Yeah, yeah, yeah, [00:44:00] definitely. Well, this has been really, really great. Thanks so much for, for being here and answering the questions that y'all had about podcasting. Podcasting. I always ask one last question and that is what are you grateful for today or this week, Krista? Oh, that's a wonderful question. So I'm grateful for it's not related to the business. I'm grateful for having my business and for all of my clients that I adore, but I'm most grateful for becoming a mom and, you know, getting to know baby that I just love so much and grateful for having a family, you know? So yeah. Wonderful. This is what I'm grateful for. Yeah. Is he sleeping right now? Is the baby sleeping right now? No, no, no. The baby is, is out for a walk with his dad. Yeah. Yeah. Wonderful. Well, thank you so much [00:45:00] for, for being here, Krista. It's been a pleasure. so much for having me. It's been really great, great to talk to, talk with you and talk about a little about podcasting. I hope listeners find it helpful. And yeah, it's been great. Thank you, Sarah. Thank you. And I, I will mention all the links where people can find you in the intro and the outro. Yeah. Thanks so much. Bye. Bye. Ep 188 outro: I hope you got some great value from listening to this episode and can apply it to your own business. Of course, especially if you're thinking about starting a podcast. I don't know if I really underlined it as much as I wanted to. Is that for me, my podcasts, because I did at least three really helped me not just with authority, but creating these deeper relationships with [00:46:00] people that before I just didn't have any way to connect with. So I'm super, super grateful for, for the podcast and still enjoy it. In order to find out more about Krissa and her work, you can go to krissastow. com. And if you're looking for others who think like you, then why not join us in the Humane Marketing Circle, which Krissa is also a member of. Right now, we're starting to plan our next community event, the Humane Marketing Circle Expo, an event by members, for members, and the public. And the topic this year is business with heart, putting humans first, we can't wait to invite you to a week full of our members, events, workshops, roundtables, and lots of moments to discuss and connect. And if you'd like to be part of it from the inside as a member, well, Now is the right time to join us. We'd love to have you. [00:47:00] Besides this event, we also meet at least twice per month. Once for a meetup around the business topic and once for a workshop with an aligned speaker. If you haven't found your community yet. Well, consider joining us if it feels aligned. It's much more than marketing. It's really humane business altogether, business for humans. More details at humanemarketing. com forward slash community. You find the show notes of this episode at humane. marketing forward slash H M 1 8 8. And on this beautiful page, you'll also find a series of free offers, such as the humane business manifesto and the free gentle confidence mini course. As well as my two books, Marketing Like We're Human and Selling Like We're Human. Thank you so much for listening and being part of a generation of marketers who cares for yourself, your clients, and the [00:48:00] planet, because we are change makers before we are marketers. So go be the change you want to see in the world. Speak soon.

In this interview with Krisa, she reflects on her time homeschooling as she shares lessons learned, and provides keys and knowledge to moms on balancing it all, setting the tone, and creating peace in your homeschool journey. Ro's Resource Room is a series of informational podcasts designed to equip and encourage families on their homeschooling journeys. CHAP is the Christian Homeschool Association of Pennsylvania and has provided year-round support to homeschoolers since 1994.   Find valuable resources at https://www.chaponline.com Check out https://www.homeschoolpennsylvania.org for all information regarding homeschool law in Pennsylvania. Contact us at https://www.chaponline.com/contact-us with your questions or topics for discussion. Don't miss out on the latest in PA homeschool news! Subscribe to our eNews at https://chaponline.com/subscribe-to-enews/ Donate to support CHAP in the endeavor to encourage, connect, equip, and protect homeschoolers at https://chaponline.com/donate/

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).

Naturens sanne verdier blir oversett, når økonomien (nesten) alltid vinner. Hør episoden i appen NRK Radio

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What if your dental practice could triple its hygiene department within three years? This exciting episode offers practical strategies to take your practice from average to exceptional, featuring insights from our guest, Krisa Swanson. Krisa, a registered dental hygienist, consultant, and practitioner based in Atlanta, helps us understand how focusing on key performance indicators such as patient visits, profit percentage, SRP quads, and fluoride treatments per month can revolutionize your business.We also delve into the Triple X approach to dental hygiene productivity, an extraordinary strategy that Krisa introduces us to. It involves defining your current baseline, setting team patient care goals, fostering accountability within your team, and continuously measuring your progress. But that's not all. We stress the importance of having a strong leader, and how regular meetings with your team can clarify the purpose and process of your hygiene department. Tune in for a wealth of actionable strategies that will help you boost your practice's productivity and nurture invaluable trust with your patients.krisaswanson@yahoo.comDentaleducationpartners.comhttp://linkedin.com/in/krisa-swanson-rdh-27263817bFearlessDentistryPodcast.comlinkedin.com/in/drjohnrgordonhttps://www.facebook.com/cosmeticdentist?mibextid=LQQJ4d

Lytterne lurer på hvor episodene etter nummer 69 har blitt av. Jørgen sliter med flyskrekken.  Ole Petter sliter med sykkelen. Reddit er i krise etter API-stenging. UI-rammeverket AAALLEEE snakker om. Folk vil ha folket tilbake på kontoret. kode24-klubben vil lage virus. Arild har en søt vits. See omnystudio.com/listener for privacy information.

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Jürgen Klopp har holdt sin pressekonferanse før mandagens kamp mot Everton. Han forteller hva han forventer fra Dyche sitt lag, og hvorfor han ga spillerne to fridager denne uka. Han forteller også at Thiago er småskadet. Super League lever fortsatt, og har endret på formatet. Hosted on Acast. See acast.com/privacy for more information.

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Raymond Johansen sto støtt gjennom den største krisa i moderne tid, og ble en av pandemiens mest markante norske politikere. I boka «Gjennom krisa» forteller han om de dramatiske øyeblikkene - om ledelse i krise, politisk strid, og en by og et land som over natten ble endret til det ugjenkjennelige. Han bruker sine politiske og personlige erfaringer til å ta tak i utfrodringer vi står overfor som samfunn og som enkeltmennesker. Opptaket er gjort på arrangementet Boktips LIVE i Cappelen Damm-huset, høsten 2022.

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In this episode, Zimmorah and Soña sit down with drag queen Krisa Gonna to discuss her drag! This discussion spans many topics including drag inspirations, cultural representation, and creating history. --- Support this podcast: https://podcasters.spotify.com/pod/show/whatthedrag/support

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Do you have any questions about homeschooling Pre-K through 5th grade? Join HSLDA Educational Consultants Vicki Bentley and Krisa Winn for a Q&A episode all about homeschooling in the early years. As homeschool veterans, Vicki and Krisa help answer your most-asked questions, offering encouragement and practical tips for your journey!  “It seems like when our kids turn about 5 years old, we panic and it feels like life has to turn upside down. . . . I like to ask parents, ‘If nobody told you when your child turned 5 that he had to go to school, what would you be doing with him? What have you been doing with him?'”—Vicki Bentley 

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Hey girlfriends! Today we're discussing pregnancy: what they don't tell you. Pregnancy/giving birth is definitely a miracle, exciting and beautiful experience but we think they're are portions of the experience that are often left out of what's being shared with other women. In this episode we talk about: pregnancy in general, the personal experiences of our special guests, Krisa and Kristen and why we think other women can benefit from hearing about multiple pregnancy experiences. Are women typically transparent about their pregnancy experiences? How did the pandemic affect your new mom experience? What do you wish you knew about pregnancy before you conceived? We'd love to hear your thoughts, too so make sure you follow us on Instagram @girlfriendsandgoalspodcast where we'll continue this conversation. Don't forget to subscribe to the podcast and leave us a review! Keaira Lashae If You Can Move Online Gym Just Move Supplements Intro music by moorehousemusicgroup Podcast YouTube Channel Podcast Instagram Myosia's Instagram Samaria's Instagram --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

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Kva er den mest fornuftige responsen frå Noreg og Nato-alliansen når Russland trugar Ukraina? Hør episoden i appen NRK Radio

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Lights, Camera, Action! Video Fundamentals In Your Farm! - Episode 24 – Michael Krisa http://www.LaunchYourFarm.com/Episode24 Welcome back to our 24th episode of the Launch Your Farm Show where I interview Michael Krisa with MichaelKrisa.com Today, Michael and I discuss how he predicted the future of real estate video by looking at out of date practices and realized that videos shot from your phone will be the future! We jump right into best practices and strategies how you can crush it in your farm and your business using video. In this episode Michael and I talk about: · Why agents need to put video into your business and how you can beat your competition in your farm by leveraging simple video strategies. · Michael shares how to get over the fear of being on camera. (It's simpler than you think!) · What you can do to get potential clients to know, like and trust you before they've ever even met you! · A SUPER easy way to make relevant content that resonates with your farm that will help position you as the expert. · How to get the right video equipment set up for not a lot of money! · Plus a ton of other ideas that you can use to grow geographic farm! Connect with Michael Krisa on Facebook or shoot him an email at realestateunplugged@gmail.com YOUR BEST BOOK – Check out Michael's favorite book at the moment. “12 Rules For Life” by Jordan Peterson To get a copy you can order it here: Canada – https://www.amazon.ca/dp/0345816021 USA - https://www.amazon.com/dp/0345816021 Be sure to like and subscribe as well as check our website and other social channels. Your Friend In Farming, Ryan Smith Launch Your Farm Website - http://www.LaunchYourFarm.com Facebook - http://www.Facebook.com/LaunchYourFarm

Med Lasse Vangstein, Jørgen Tjærnås og Martin Roppestad. Dommerstanden får ukas kaktus av Vangstein. Han er lei av stygge taklinger. Krisa fortsetter i Vålerenga. Hva nå? Hvem er potensielle Deila-erstattere? Overraskelseslaget Stjørdals-Blink har overrasket alle og ligger an til opprykk fra 2. div. Kan Fredrikstad Fotballklubb plutselig få enda en storebror i fylket? Kvik Halden satser på det. Hør Tjærnås sin gjennomgang av status i begge 2.div-avdelingene. Hvorfor er Mjøndalen favoritter i cupen mot Haugesund? Det er satt ny tapsrekord i breddefotballen i år. Hør ymse nyheter i "Breddenytt". Tidslinje: 0-03:30: Intro03:30: Refs fra lytter 05:40: Ukens tulipan & kaktus 14:00: Rundens øyeblikk: Hønefoss 17:03: Rundens øyeblikk: Godset 19:50: Rundens øyeblikk: Viking 24:26: Pulsen: 2. divisjon avd 1 40:38: Pulsen: 2. divisjon avd 2 53:18: Pulsen: Preview: NM kvartfinale 1t 09:00: Pulsen: Krise i Vålerenga 1t 29:20: Breddenytt