Podcasts about norgate

The A-Z of building a systematic futures portfolioIn this episode, seasoned trader Rob Carver shared his nuanced approach to building and managing a diversified futures portfolio—a methodology that appeals to advanced, technical traders, while we also covered off some of the 'basics' of futures trading, such as rolling, back-adjusting, and so on. I did my best to break down the key elements of his strategy, from market selection to dynamic optimization and continuous trading. A couple of interesting things came up, there's a lot of detail in here, and luckily you can go to his blog and books for all the technical detail.For the long-term futures trader with a smaller account, this is essential listening. How much diversification across markets and models is enough? How can we capture the benefits of this diversification with a limited account size? Rob has innovative approaches to both market diversification and model diversification to generate a highly capital efficient approach.For futures data, check out Norgate on our site: https://thealgorithmicadvantage.com/tools/www.thealgorithmicadvantage.com for more!

In this episode, we talk about the so-called "Book of the Holy Hierotheos", a Syriac work that contains some of the most radical and shocking mystical teachings from the corpus of early Christian writings.Find me and my music here:https://linktr.ee/filipholmSupport Let's Talk Religion on Patreon: https://www.patreon.com/letstalkreligion Or through a one-time donation: https://paypal.me/talkreligiondonateSources/Recomended Reading:Chatonnet, Francoise Briquel & Muriel Debié (2023). "The Syriac World: In Search of a Forgotten Christianity". Darling Young, Robin; Joel Kalvesmaki; Columba Stewart; Charles M. Stang & Fr. Luke Dysinger (Translated by) (2024). "Evagrius of Pontus: The Gnostic Trilogy". OUP USA.King, Daniel (2018). "The Syriac World". Routledge.Luibheid, Colm (Translated by) (1987). "Pseudo-Dionysius: The Complete Works". Classics of Western Spirituality. Paulist Press International.Marsh, F.S. (Translated by) (1927). "The Book Which is Called The Book of the Holy Hierotheos". Williams & Norgate.Also check out more info about Evagrius on Luke Dysinger's website: http://www.ldysinger.com/Evagrius/#hierotheos #mysticism #christianity Hosted on Acast. See acast.com/privacy for more information.

Charlotte Cooper Sterry was a tennis player who set records during her lifetime that remained unbroken for almost a century. One of them still stands. Research: Yang, Heewon, and Kelly Chandler. "Tennis." Encyclopedia of Recreation and Leisure in America, edited by Gary S. Cross, vol. 2, Charles Scribner's Sons, 2004, pp. 351-354. Gale In Context: U.S. History, link.gale.com/apps/doc/CX3434800256/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=64f7cfa9. Accessed 15 July 2024. com. “The Oldest' Ladies Champions.” 9/29/2017. https://www.wimbledon.com/en_GB/news/articles/2017-09-29/2017-09-29_2017-09-29_the_oldest_ladies_singles_champions.html Bennett, Courtney. "Wimbledon." St. James Encyclopedia of Popular Culture Online, Gale, 2013. Gale In Context: U.S. History, link.gale.com/apps/doc/PUXWIE130945815/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=8c49dec7. Accessed 15 July 2024. Reilley, Lucas. “Tennis: The Sport that Loves to Kill Royalty.” 10/12/2018. https://www.mentalfloss.com/article/560200/tennis-related-royal-deaths "Tennis." Britannica Library, Encyclopædia Britannica, 25 Mar. 2024. libraries.state.ma.us/login?eburl=https%3A%2F%2Flibrary.eb.com&ebtarget=%2Flevels%2Freferencecenter%2Farticle%2Ftennis%2F108495&ebboatid=9265899. Accessed 15 Jul. 2024. Fabry, Merrill. “Why Is Tennis Scored So Weirdly?” Time. 7/14/2023. https://time.com/5040182/tennis-scoring-system-history/ “Wingfield and the birth of lawn tennis.” 5/15/2024. https://www.wimbledon.com/en_GB/news/articles/2024-05-15/wingfield_and_the_birth_of_lawn_tennis.html Smyth, J. G. "Sterry [née Cooper], Charlotte Reinagle (1870–1966), tennis player." Oxford Dictionary of National Biography. October 04, 2012. Oxford University Press. Date of access 15 Jul. 2024, https://www-oxforddnb-com.proxy.bostonathenaeum.org/view/10.1093/ref:odnb/9780198614128.001.0001/odnb-9780198614128-e-36284 Chambers, Mrs. Lambert. “Lawn Tennis for Ladies.” New York. Outing Publishing Company. 1910. https://archive.org/details/lawntennisforla00chamgoog/ Team GB. “Charlotte Cooper: The original trailblazer of women's tennis.” 3/7/2021. https://www.teamgb.com/article/charlotte-cooper-the-original-trailblazer-of-womens-tennis/PFWDdf3Zq306yiPqsw6VA1 Little, Alan. “Wimbledon Ladies : a centenary record 1884-1984 : the Single champions.” London : Wimbledon Lawn Tennis Museum. 1984. https://archive.org/details/wimbledonladiesc0000litt/ Myers, Arthur Wallis. “Lawn Tennis at Home and Abroad.” Scribner's. 1903. https://archive.org/details/lawntennisathom00myergoog/ Hillyard, George Whiteside. “Forty Years of First-class Lawn Tennis.” Williams & Norgate. 1924. https://books.google.com/books?id=lHtYAAAAYAAJ Weaver, Harry. “'Chattie' the Champion.” The London Observer. 6/27/1965. https://www.newspapers.com/image/258000462/ Robyns, Gwen. “Wimbledon; the hidden drama.” Newton Abbot, David & Charles. 1973. Troy Lennon History Editor. "First woman Olympic tennis champ was deaf". The Daily Telegraph (Australia), September 22, 2020 Tuesday. advance-lexis-com.proxy.bostonathenaeum.org/api/document?collection=news&id=urn:contentItem:60WR-RPC1-F0JP-W1PJ-00000-00&context=1519360. Accessed July 16, 2024. Robertson, Max. “Wimbledon 1877-1977.” London : Barker. 1977. See omnystudio.com/listener for privacy information.

La Voce di oggi è fuori dalle righe e lo è per due motivi: è la Voce di una donna (e in queste nostre puntate di esordi egittologici voci femminili, per ovvi motivi, non se ne sentono praticamente mai) e non è una Voce che si sia mai occupata in prima persona di Antico Egitto, ma è la Voce di una viggiatrice curiosa che esplorò con arguzia gli usi e i costumi di una terra tanto lontana (in tutti i sensi) dalla sua Inghilterra. Un'esplorazione possibile grazie all'aiuto di suo fratello che la portò con sé. Perché il fratello di Sophia era lo studioso Edward William Lane, arabista ed egittologo, che nel 1836 pubblico un'opera di grande successo dal titolo ‘Manners and Customs of the Modern Egyptians', alla quale, però mancava un "piccolo" tassello: il mondo segreto delle donne! Bibliografia e Sitografia (data di ultima consultazione 31/05/2024): S. POOLE The Englishwoman in Egypt: Letters from Cairo, written during a residence there in 1842, 3 & 4, with E.W., 1845 (https://books.google.sm/books?id=gHfW7Ri0gaUC&printsec=frontcover&hl=it#v=onepage&q&f=false); Lane Esq., Author of "The Modern Egyptians" S. LANE POOLE, Life of Edward William Lane, London, Williams and Norgate, 1877; W. R. DAWSON, E. P. UPHILL, M. L. BIERBRIER, Who Was Who in Egyptology, 5 ed., London, Egypt Exploration Society, 2019, 263, 374; C. NAUNTON, I Carnet degli Egittologi, traduzione italiana di Vera Verdiani, Milano, L'Ippocampo, 2021, (ed. orig. Egyptologists' Notebook, London, Thames & Hudson, 2020), 82-87. https://www.treccani.it/enciclopedia/mahmal_(Enciclopedia-Italiana)/ Musiche: 'The Emotional (Emotional Stone)'Music by Vitaly Vakulenko from Pixabay 'Summer Adventures' Music by Sergii Pavkin from Pixabay 'Arabian Night' Music by Oleksii Kaplunskyi from Pixabay Suoni: http: //bigsoundbank.com by Joseph Sardin; http: //freesound.org CONTATTI: e-mail: info@kheru.it Facebook: https://www.facebook.com/profile.php?id=100086674804348

Podcast of the PCR Sports show broadcast every Friday at 6pm (UK time) on: 103.2FM in Greater Peterborough (UK) Smart Speaker 'Play PCRFM' Download the PCRFM app ⁠⁠⁠⁠⁠www.pcrfm.co.uk⁠⁠⁠⁠⁠ - Click Listen Live ⁠⁠⁠⁠⁠https://linktr.ee/PCRSports⁠⁠⁠⁠⁠ This episode: Dipam Joshi and Nilesh Patel with special guests Terry Murphy (Chair), Steve Hope (Promotional Manager) and Victoria Norgate (Social Secretary) from Peterborough Area Combined Triathlon Club (PACTRAC) --- Send in a voice message: https://podcasters.spotify.com/pod/show/pcrsports/message

RIP good Sir. --- Send in a voice message: https://podcasters.spotify.com/pod/show/knightmarepod/message

4 things you'll learn in this episode: How Brad manages his time The 4-step cold calling framework Personalizing vs being relevant The top-down approach Brad Norgate is Senior Enterprise Sales Development Representative at @Cognism. We talk about his days in the life on an Enterprise SDR, his approach to enterprise prospecting, cold calling process, thoughts on being relevant vs personalizing, and his top-down approach to enterprise accounts. At the end, Brad shares his favorite resource: Gong, and 2 tips for other enterprise SDRs. Connect with Brad Norgate: ⭐️⭐️⭐️⭐️⭐️ Leave a review on Spotify Leave a review on Apple Podcasts

Welcome to a brand new series called Confessions of an SDR. A series where Sales Coach, Morgan J Ingram uncovers the funniest untold stories from the sales development world. In our first episode, Morgan is joined by Brad Norgate, Enterprise SDR @Cognism to talk about video prospecting best practices and the mental life hacks SDRs must implement to improve their resilience. And more importantly, Brad confesses his most embarrassing moment as an SDR.

For more prospecting and sales development tips, join 1'852 SDRs getting the newsletter here: https://sdrgame.substack.com/ ---- In this episode, I talk with Brad Norgate, Senior Enteprise SDR at Cognism We talk about his days in the life on an Enterprise SDR, his approach to enterprise prospecting, his cold calling process, thoughts on being relevant vs personalizing, and his top-down approach to enterprise accounts. In the end, he shares his favorite resource: Gong and 2 tips for other enterprise SDRs. Follow Brad: https://www.linkedin.com/in/brad-norgate-203383226 0:00 intro 1:22 Buyer personas, KPIs, quota, etc 10:41 Time management 22:00 Cold call framework & script 31:28 First call 33:17 Personalizing vs being relevant 35:43 Top-down approach 38:23 Favorite SDR resource 40:10 3 advice for new Enterprise SDRs 42:40 1 advice to ignore — Follow me on LinkedIn: https://www.linkedin.com/in/elriclegloire/ --- Send in a voice message: https://podcasters.spotify.com/pod/show/sdrgame/message

'Had I started anything freely — a poem or a description, a riff of dialogue or rough journal entries — my block may have dispersed.'Had I started anything freely — a poem or a description, a riff of dialogue or rough journal entries — my block may have dispersed. But duty made me stick at the thesis and not diversify. I didn't know then what kind of writer I was.

'First there were folders of paper, then square floppy discs, then round CDs, extra disc drives, and now tiny memory sticks that are easily lost. 'Disconcertingly, 'memory' frequently changes shape. First there were folders of paper, then square floppy discs, then round CDs, extra disc drives, and now tiny memory sticks that are easily lost. Will I be forced to rent online storage?

'Loneliness is the follower of bereavement and isolation; the sequel to so many sad life events. But solitude is a fresh place.'Loneliness is the follower of bereavement and isolation; the sequel to so many sad life events. An imposition, creeping up with its cunning net. But solitude is a fresh place, chosen to create new work and connections to life outside.

'As an adult, I've formed the habit of taking seasonal notes almost every day. It feels like reaching out a hand to touch the outside world.'As an adult, I've formed the habit of taking seasonal notes almost every day. It feels like reaching out a hand to touch the outside world and gain the state of self-forgetfulness needed to write.

'I'm more fascinated by the Rezia and Septimus love story than by Clarissa Dalloway's privileged past. 'I'm more fascinated by their love story than by Clarissa Dalloway's privileged past. Rezia, a twenty-four year old Italian immigrant, is the character who shows most understanding of mental illness. The post Stephanie Norgate appeared first on The Royal Literary Fund.

An in-depth podcast interview with Mark Norgate, the principal songwriter and composer behind the progressive metal project known as Dawnwalker.Continue reading

I was absolutely wrong about recycling aluminium in my last report on zero emissions and the car industry. I did claim in that report that recycling aluminium (as opposed to manufacturing it from bauxite, the ore) doesn’t really save you that much CO2/energy. That was categorically wrong. Save thousands on any new car (Australia-only): https://autoexpert.com.au/contact AutoExpert discount roadside assistance package: https://247roadservices.com.au/autoexpert/ Did you like this report? You can help support the channel, securely via PayPal: https://www.paypal.com/cgi-bin/webscr?cmd=_s-xclick&hosted_button_id=DSL9A3MWEMNBW&source=url “At present, the global average of CO2 emissions for both virgin and recycled aluminium is 11.5 tons of CO2 per ton of aluminium.” That’s from AluminiumInsider.com - and clearly it does not mean that virgin and recycled aluminium are roughly the same in terms of embodied energy or CO2 emissions. My fault entirely. The number quoted there is in US tons, obviously, and I converted that to metric, but several of you pointed out my fundamental error of false equivalence in the comments. Thank you very much for that. I’d rather be corrected than enduringly wrong. I investigated this following your comments, and - yeah - it is far more energy intensive to manufacture aluminium from bauxite than it is to recycle the stuff. Official claims about recycling aluminium are a bit vague - usually citing ‘up to’ 95 per cent of input energy, which can be saved by recycling. Weasel words like ‘up to’ always scare me in claims such as this. Like, OK, dude, ‘up to 95’, but what is it really, in practice, mostly? According to Terry Norgate at the CSIRO, in his 2013 report entitled ‘Metal recycling: The need for a lifecycle approach.’ there are: “Inconsistencies in the use of recycling metrics in reports and publications giving metal recycling data.” So 95 per cent saving is probably an over-blown best-case claim, for recycled aluminium, and the reality of energy saving is probably somewhat less. But because of the ‘reverse-thermite’ energy volume thingo, aluminium is definitely one of the best candidates for metal recycling. And I was pretty wrong about that. Mr Norgate adds: “If the principles of sustainability are to be incorporated into metal recycling systems and processes, it is essential that lifecycle assessment methodology be used to assess these systems and processes.” Lifecycle analysis always makes green initiatives look worse, because it forces you not to ignore any segment of a process - which might otherwise be ignored for green convenience - and of course every segment involves the burden of energy/CO2. This is exactly what carmakers do when they refer to BEVs and FCEVs as ‘zero emissions’ vehicles. They ignore the tremendous amounts of energy and CO2 embodied in the manufacture of those vehicles, as well as end-of-life costs and mid-life maintenance. I’d also suggest that it would be a mistake to conflate recycling aluminium with this being any kind of clean process. It’s actually pretty filthy.

Discussing how what you wear is an act of self-compassion - it can change how you feel about yourself, boost your self-esteem and leave you empowered to make changes or improvements in your life. Oh and Gua Sha of course!!   Find out more about Helen: Website: https://stylemeh.com Facebook: https://www.facebook.com/stylemehelen Instagram: @style_me_h   Follow me on other platforms: Instagram Blog Website   Work with me! Have your own Ayurvedic holistic health consultation one-to-one via Zoom to identify your Dosha, get personalised lifestyle tips, meditation and yoga sequences uniquely designed for you. Email for further information or to book catherine.terry@hotmail.co.uk    Thanks for listening and looking forward to seeing you soon at Cate Loves.

Stephanie Norgate speaks with Jane Draycott about dramatising the life of a pioneering undercover woman journalist, giving voice to the collapsing landscapes of West Sussex and her out-of-doors childhood in Gilbert White’s Selborne. The post Stephanie Norgate appeared first on The Royal Literary Fund.

Stephanie Norgate explores her practice of keeping notebooks, relishing the 'unexpected jewels' they produce, and shares her fascination with the notebooks of other writers and the remarkable insights they can provide. The post Stephanie Norgate appeared first on The Royal Literary Fund.

Dr Sarah Norgate and Sir Cary Cooper have just published an extremely timely new book exploring the links between wellbeing and flexible working. They discuss why firms have been slow to adopt the practice and what they and their employees can do now.

[below is the chapter on which this podcast was based - click here for books] Medical Healing   There are undoubtedly positive promises for healing in the New Testament, but if these are not balanced and understood in the light of  the overall teaching of the Bible, there is always a danger of going to unbiblical extremes. One such extreme is the belief that to resort to the use of medicine indicates a lack of faith. An outstanding example of this is A.B. Simpson, who was one of the earliest exponents of the doctrine that Jesus died for sickness as well as for sin. In his major work on the subject, The Gospel of Healing, first published in 1885, he concluded that, if healing is in the atonement of Christ, then the use of medical “means” is to be rejected in favour of divine healing:   If that be God's way of healing, then other methods must be man's ways, and there must be some risk in deliberately repudiating the former for the latter.... for the trusting and obedient child of God there is the more excellent way which his Word has clearly prescribed[1].   And again:   Having became fully persuaded of the Word of God, the Will of God, and your own personal acceptance with God, NOW COMMIT YOUR BODY TO HIM AND CLAIM HIS PROMISE OF HEALING in the name of Jesus by simple faith...... From that moment doubt should be regarded as absolutely out of the question, and even the very thought of retreating or resorting to old 'means' inadmissible. Of course such a person will at once abandon all remedies and medical treatment (my italics)[2].   However, although the early proponents of the doctrine encouraged the rejection of the use of medicine, in recent years its advocates have been more careful. This is possibly because of the legal implications (particularly in the United States) rather than because of a change in convictions.  As Bruce Barron has aptly commented, though the main proponents of the doctrine never advocate abandonment of medical care, those who hear that healing is available to all who will claim it by faith might easily infer that[3]. Indeed, whatever the overt position of the teachers of the doctrine might be, there have been tragic cases among their followers because of the rejection of medical care. Perhaps the best-known example of this is the case of the eleven-year-old diabetic Wesley Parker whose parents, believing that Jesus died for Wesley’s sickness, threw away his insulin. Refusing to return to a doctor, they watched Wesley die in agony. Even then, in their attempt to exercise faith, they planned a ‘resurrection service’ instead of a funeral. After the service they were arrested, found guilty of child abuse and imprisoned[4]. And allied to the rejection of medical care is, of course, the denial of symptoms which can be an equally risky business. McConnell points out that in diseases such as cancer, where early detection is directly proportional to cure rates, the denial of symptoms can have tragic consequences. He records how physicians in Tulsa have described to him the frustration of attempting to treat serious illnesses that could have been prevented had they been diagnosed sooner. One cancer specialist commented that on a weekly basis he encountered believers who were denying the symptoms of cancer [5]. McConnell also records how a woman described to him the results of following the teaching to deny the reality of a sore throat. Although her sore throat persisted and worsened to a point that she grew seriously ill, she still did not seek medical attention. When she finally did see her doctor her sore throat turned out to be advanced rheumatic fever. Her health and mental clarity have been permanently affected [6]. These shocking examples should warn us against the extremes to which some have gone – no doubt sincerely – because of their understanding of God’s promises to heal. But does the Bible adopt a negative position towards the use of medicine? It is to this question that we must now turn our attention. We will consider: Passages which possibly reveal a negative attitude Passages which reveal a positive attitude Passages which possibly reveal a negative attitude As far as the Old Testament is concerned, we have already considered the case of King Asa who did not seek help from the Lord, but only from the physicians (2 Chronicles 16:12)[7]. We suggested that this verse should not be taken to mean that it is wrong for God’s people to seek medical help, but rather that Asa’s fault was that he sought help only from the physicians and did not seek help from the Lord. This, as we shall see, is certainly in harmony with what appears to be the New Testament attitude. In the New Testament Mark 5:25-26 is perhaps the most negative reference with regard to the medical profession. Luke simply states that, although the woman had spent everything she had on doctors, none of them had been able to heal her (Luke 8:43).   Mark however emphasises that she had suffered at the hands of the doctors and instead of getting better had actually become worse! But was it Mark's intention to be critical of the medical profession? This is certainly one way of understanding his statement, but it is by no means the only way.   A second possibility would be to understand Mark as criticising the particular doctors who treated the woman but as not condemning the medical profession as a whole.   Thirdly, and in my view preferably, we may understand that Mark's intention was to stress the seriousness of the woman's condition and thus to emphasise the greatness of the miracle that Jesus performed on her. To state that doctors have failed completely in a particular case is not necessarily to condemn the medical profession as a whole. In support of this view Schweizer comments: It is affirmed explicitly that human skill had been exhausted.   This is a regular feature in miracle stories, which usually indicates the severity of the illness...... and does not say anything about the Christian's attitude toward physicians[8].   Furthermore, Mark’s inclusion of Jesus’ saying that the healthy do not need a doctor but those who are sick (Mark 2:17) strongly suggests that his attitude to the medical profession in general was by no means hostile, for although the saying is used to illustrate a spiritual truth and to defend Jesus’ eating with sinners and tax-collectors (v.16), the parallel would have been offensive had he disapproved of the medical profession[9]. But is the medical profession condemned elsewhere in the New Testament?   According to John Nelson Parr[10], the use of pharmakeia (translated as witchcraft in Galatians 5:20 and in Revelation 9:21, 18:23, 21:15) certainly indicates such condemnation. Parr argues that pharmakeia properly means ‘The administration or application or use of a medicine, a remedy, a purgative, a charm, or poison’[11]. He dismisses the possibility that in the New Testament the word may carry the connotation of sorcery because he believes that it primarily means the use of drugs and is clearly distinguished from the occult because the New Testament uses other words to refer to sorcery. Thus in the passages referred to it is not sorcery (since for Parr pharmakeia in the New Testament does not mean sorcery) that is condemned, but the practice of medicine! Such a conclusion clearly reveals a serious lack of understanding of the nature of language[12] and makes no allowance for variation in the use of a word according to context. A similar error today might be to assume that the word ‘drug’ always refers to narcotics and never to a medicine on the fallacious assumption that the writer would use the word ‘medicine’ if he meant medicine! Furthermore it is noteworthy that, despite the scathing implications of Parr’s understanding of the meaning of pharmakeia in the passages referred to above, he later modifies his position with the following comment: It is perhaps necessary to make it clear that we do not condemn physicians because we do not find the Saviour ever condemned them; and while He never recommended or advised anyone to go to them, He did not forbid anyone to go, neither did He upbraid anyone for having been to them. We need to avoid going to a fanatical and unscriptural extreme! [13]   This comment, it seems to me, clearly invalidates his former argument and leads naturally to a consideration of those passages in the New Testament which display a positive attitude to medicine or the medical profession. Passages which reveal a positive attitude I have already drawn attention to Jesus’ saying that the healthy do not need a doctor but those who are sick (Matthew 9:12, Mark 2:17, Luke 5:31) and have argued that such a statement by no means suggests hostility to the medical profession.   Indeed, it may reasonably be understood to indicate approval.   At the very least it is an acknowledgement of a need. The reference, found only in Luke, to the proverb Physician, heal yourself (Luke 4:23) is used by Harnack as evidence of Luke’s special interest in the medical profession[14].   It is noteworthy that the use of the proverb indicates no hostility to the physician’s skill.   Indeed, coupled with the understanding that Luke was himself a physician (Colossians 4:14), the use of the expression almost certainly indicates approval. Even more interesting, however, is Harnack's twofold suggestion that Luke may well have been Paul’s physician and that his medical skill complemented Paul's charismatic gifts in healing the sick in Malta and that Luke accompanied him as his personal physician.   Indeed, this was part of the purpose of his presence with Paul in Rome (Colossians 4:14)[15].   Nevertheless, even if this suggestion is to be rejected for want of compelling evidence, the very use of the phrase the beloved physician clearly displays in itself at least a positive attitude towards his medical ability. Furthermore, the phrase must surely indicate the distinct possibility that Luke was still practising medicine, for why else should he be referred to as a physician rather than as just a brother?   Even if, as Martin suggests, Paul commented on Luke’s medical ability because it was so unusual[16], the view that the New Testament condemns the practice of medicine must surely be rejected. Finally, it is noteworthy that on at least three occasions the New Testament actually advocates the use of medicinal means. One clear example, to which I have already referred, is Paul's recommendation to Timothy to take wine for the sake of his stomach[17].  A further example is the instruction given to the church at Laodicea to purchase eye salve that they might see[18], and although the use here is clearly metaphorical it seems hardly likely that such a metaphor would have been employed if the use of medical means were disapproved of. Yet another example is the use of oil and wine in the Parable of the Good Samaritan (Luke 10:29-37).   In v.33 the Samaritan takes pity on the wounded man and in v.34 dresses his wounds, pouring on oil and wine.   He then takes him to an inn where he takes care of him.   It is clear from the context that the purpose of the oil and the wine was medicinal and Harnack cites Hippocrates to show that ‘physicians of antiquity used oil and wine not only internally, but also for external application’[19].   And Jesus commands his followers to Go and do likewise (v.37).   Such an exhortation would surely have been inappropriate if his intention had been that his followers should not use medical means in healing the sick. The right attitude today From what we have seen, there is no clear evidence in either the Old or the New Testament of a negative attitude towards the use of medicine. In fact there are indications of a positive attitude. This suggests that as Christians today we too should be positive about it and be grateful to God for the advances in medical science that have been made since Bible times. But given that the use of medicine and the medical profession is appropriate for a Christian, the question arises as to when we should avail ourselves of it, bearing in mind that God has promised to heal us. In this connection it is important to realise that it need not be a question of God or medicine. It can, and probably should, be a matter of both. As Christians we should seek the Lord in everything, so we should not, like Asa, consult the doctor and forget the Lord. On the other hand, we should remember that God works through the natural as well as through the supernatural. It would seem foolish to ask God for a miracle when there is a simple natural solution. A good illustration of this principle is God’s miraculous provision of food for the Israelites when they were travelling through the desert. Exodus 16 reveals how God provided ‘manna’ as food for his people. There was always enough for each day and on the day before the Sabbath there was enough for two days! And this provision lasted throughout the forty years they were in the desert until they came to a land that was settled; they ate manna until they came to the border of Canaan (v.35)[20]. This is confirmed in Joshua 5:12 The manna stopped the day after they ate… food from the land; there was no longer any manna for the Israelites, but that year they ate the produce of Canaan.   The lesson from this is very clear. God has many natural ways of providing for the needs of his people. It is when our needs are beyond our natural resources that we may expect God to provide supernaturally. God does not work miracles when there is no need for them. Now if we apply this principle to healing we are ready to answer the question as to whether sick Christians should resort to medical means for their healing, and if so, at what stage – before or after prayer? The answer is clear. Since we are to pray continually (1 Thessalonians 5:17), we should pray as soon as we are ill and continue to pray until we are better. But that does not mean that we should not consult a doctor or take medicine.  Indeed, in most cases it seems that it is through medical means that the Lord chooses to heal us. Where human skill is insufficient, however, as Christians we have the assurance that even when something is impossible with man, all things are possible with God. It is perhaps at this stage that the passage in James 5:14ff. becomes most relevant.   [1] Simpson, A.B., The Gospel of Healing, London, Morgan and Scott, 1915, p. 68. [2] Ibid pp. 88-89. [3] Barron, B., The Health and Wealth Gospel, Downer’s Grove, IVP, 1988, p. 129. [4] The full story of Wesley’s tragic death is told by his father in: Parker, L., We let our son die, Eugene Oregon, Harvest House, 1980. [5] McConnell, D. R., A Different Gospel – a Historical and Biblical Approach to the Modern Faith Movement, Peabody, Hendrickson, 1988, pp. 165 and 169. [6] Ibid p.169. [7] See pp. 36-37. [8]Schweizer, E., 'The Good News according to Mark', ET D.H.Madvig, London, SPCK, 1971, p.117. Cf. ibid p.20. Cf. Alexander, J.A., 'The Gospel according to Mark', London, Banner of Truth, 1960 p.127, Anderson, H., 'The Gospel of Mark', Grand Rapids, Eerdmans, 1976, p.152. [9]A similar argument may be applied to Matthew and Luke’s attitudes to the medical profession (not to mention Jesus'!) – cf. Matthew 9:12, Luke 5:31. [10] Parr, op. cit. pp46-50, but cf. pp61-62. [11] ibid. pp.44-60. [12] Cf. the criticism I levelled against Parr earlier with regard to his understanding of sōzō. See pp. 135ff. [13] Parr, op.cit., p. 61. [14]Harnack, A., 'Luke the Physician' London, Williams and Norgate, 1907, p.17. [15]For my rejection of this view, see Thesis pp 266ff. [16]Martin R.P., 'Colossians and Philemon', London, Oliphants, 1974, p. 135. [17] 1 Timothy 5:23. See my discussion on p. 261 of Thesis. [18]Revelation 3:18. [19]Harnack, op. cit., p. 190.   Cf. Hobart, op. cit., pp. 28ff. [20] Canaan, of course, was the Promised Land, a land flowing with milk and honey. There was abundant natural provision. They no longer needed supernatural food.

This episode, we turn to another genre of wisdom literature: the fable. We look at four versions of the fable of the Mouse and the Frog from across one-and-a-half millennia, with quasi-classical versions from the Vita Aesopi and the Romulus Aesop and medieval elaborations on the story by Marie de France and Robert Henryson. Today's Texts: Life of Aesop. Translated by Anthony Alcock, Roger-Pearse.com, 4 Aug. 2018, https://www.roger-pearse.com/weblog/2018/08/14/life-of-aesop-translated-by-anthony-alcock/. "The Mouse and the Frog." The Comedies of Terence and The Fables of Phædrus, translated by Henry Thomas Riley, George Bell & Sons, 1891, p. 456. Google Books. Marie de France. "The Mouse and the Frog." The Fables of Marie de France, translated by Mary Lou Martin, Summa Publications, 1984, pp. 36-42. Henryson, Robert. "The Taill of the Paddok and the Mous." The Poems and Fables of Robert Henryson, edited by David Laing, William Paterson, 1865. Google Books. References: Adrados, Francisco Rodríguez. History of the Graeco-Latin Fable. Translated by Leslie A. Ray, vol. 1, Brill, 1999. Daly, Lloyd W., translator and editor. Introduction. Aesop Without Morals, Thomas Yoseloff, 1961, pp. 11-26. Fox, Denton, editor. The Poems of Robert Henryson. Clarendon Press, 1981. Kiser, Lisa J. "Resident Aliens: The Literary Ecology of Medieval Mice." Truth and Tales: Cultural Mobility and Medieval Media, edited by Fiona Somerset and Nicholas Watson, Ohio State UP, 2015, pp. 151-167. Academia.edu, www.academia.edu/11171687/Resident_Aliens_The_Literary_Ecology_of_Medieval_Mice. Jacobs, Joseph. The Fables of Aesop. Vol. 1, History of the Æsopic Fable, 1889, Burt Franklin, 1970. Mann, Jill. From Aesop to Reynard: Beast Literature in Medieval Britain. Oxford UP, 2009. Martin, Mary Lou. Introduction. The Fables of Marie de France, translated by Mary Lou Martin, Summa Publications, 1984, pp. 1-30. O'Connor, Flannery. "Writing Short Stories." Mystery and Manners, FSG, 1970, pp. 87-106. Skillen, Anthony. "Aesop's Lessons in Literary Realism." Philosophy, vol. 67, no. 260, Apr. 1992, pp. 169-181. JSTOR, www.jstor.org/stable/3751449. [Greek text of the fable in the Vita Aesopi, Ch. 21:] Vita Aesopi. Edited by Antonius Westermann, Williams and Norgate, 1845, p. 54. Google Books. [Romulus Latin Text in:] "Mus et Rana." Phaedri Fabularum Aesopiarum libri quinque, quales omni parte illustratos publicavit Joann. Gottlob. Sam. Schwabe. Accedunt Romuli Fabularum Aesopiarum libri quatuor, quibus novas Phaedri Fabellas cum notulis variorum et suis subjunxit, edited by J. B. Gail, vol. 2, 2nd ed., N.E. Lemaire, 1826, p. 386. Google Books. Music by Chris Lane.

This week's featured artist is Richard Norgate of Magic Rock Brewing in the UK. This episode is a great discussion about life, design, cycling, music and honestly so much more. A humble and introspective man shares his story with everyone. Also included is our second installment of Where is Heidi Geist? We check in with Heidi on her epic 48 Beer Project road trip.

An obscenely long sampler of the show up to this point. A perfect jumping on point or a great refresher for longtime listeners! Download now SHOW NOTES 0:07:10 – Inside the Whale (Super Adventure Island, Yuzo Koshiro) 0:09:57 – Control Center (GoldenEye 007, Norgate, Kirkhope, Beanland) 0:12:11 – Level 1-1 (Jumping Flash, Takeo Miratsu) 0:14:09 [...]

Volume: Supplementary material in Darwin's copyBy: Huxley, Thomas Henry, Prof. 1825-1895Publication Details: London :Williams & Norgate,1863.Contributed By: Cambridge University Library

By: Huxley, Thomas Henry, Prof. 1825-1895Publication Details: London :Williams & Norgate,1863.Contributed By: Cambridge University Library

Volume: 2By: Cooke, M. C. (Mordecai Cubitt), 1825-1914 - Cooke, M. C. (Mordecai Cubitt), 1825-1914 , Handbook of British fungi.Publication Details: London, Williams and Norgate, 1881-91Contributed By: New York Botanical Garden, LuEsther T. Mertz Library