Podcasts about Origen

Esto es HistoCast. No es Esparta pero casi. Nos desplazamos al Japón feudal para averiguar como eran realmente los ninja junto a Antonio Ángel Fernández Rioja. Le escoltan @rodericus_rex y @goyix_salduero.Presentación de AntonioSecciones Historia: - Introducción - 16:12 - Origen - 48:07 - Armas - 1:29:33 - Desaparición - 2:11:03 - Bibliografía - 2:44:55

Jesus is repeatedly portrayed in the Gospels through the lens of Moses and the Exodus—but the comparison is easy to miss if you are reading quickly. In this episode of the Cold-Case Christianity Podcast, J. Warner Wallace investigates the many ways Matthew, Mark, Luke, and John present Jesus as the new and greater Moses. Jesus is called out of Egypt, passes through water, enters the wilderness, faces temptation for 40 days, teaches from a mountain, provides bread in the wilderness, gives living water, appears with Moses at the Transfiguration, and establishes a new covenant in His own blood. Was this simply a literary device used by the Gospel writers? Or does the pattern reveal something deeper about the way God works in history and prophecy? We'll examine the key passages, including Deuteronomy 18's promise that God would raise up a "prophet like Moses," and ask why Jesus can be called "the Prophet" while also being the eternal Son of God. We'll also consider how early Christian writers—including Justin Martyr, Irenaeus, Origen, Chrysostom, and Augustine—understood the Moses-to-Jesus connection. For more articles, podcasts, videos, and apologetics resources, visit: https://coldcasechristianity.com/ Get Cold-Case Christianity: A Homicide Detective Investigates the Claims of the Gospels: https://amzn.to/42XtJhu Please subscribe to the Cold-Case Christianity Podcast and leave a rating and review on Apple Podcasts, Spotify, Audible, YouTube, or wherever you listen: Apple Podcasts: https://podcasts.apple.com/us/podcast/the-cold-case-christianity-podcast/id259695657 Spotify: https://open.spotify.com/search/Cold-Case%20Christianity%20Podcast Audible: https://www.audible.com/podcast/The-Cold-Case-Christianity-Podcast/B08JJPRM74 YouTube: https://www.youtube.com/@ColdCaseChristianity Podcast archive: https://coldcasechristianity.com/category/podcasts/

Conduce Graciela Echagüe

Hacer click aquí para enviar sus comentarios a este cuento.Juan David Betancur Fernandezelnarradororal@gmail.comHabía una vez, en los tiempos en que las riberas del litoral ecuatoriano aún no conocían el roce del hierro ya que los españoles conquistadores no habían hecho presencia. Unas tierras donde  una confederación de guerreros orgullosos y libres dominaban toda la región era: la nación Huancavilca. Entre ellos no había figura más imponente que el cacique Guayas, un hombre alto como los ceibos, de músculos curtidos por la boga en canoa y una puntería infalible con la cerbatana y el arco. Pero el verdadero corazón de su fuerza no yacía solo en sus brazos, sino en su compañera, la princesa Quil. Ella no era una simple espectadora de las cortes tribales; dominaba la lanza, conocía los secretos curativos de la espesura del manglar y poseía una mirada tan aguda que los ancianos decían que podía predecir las mareas y el curso de los combates. Juntos no solo gobernaban: defendían palmo a palmo el equilibrio de su tierra fértil.La paz se quebró con el estruendo del trueno y el relincho de bestias desconocidas. Desde el sur llegaron los hombres de Castilla, enfundados en corazas de acero que reverberaban con el calor sofocante del trópico. Traían cruces, arcabuces y una sed insaciable de metales brillantes. Los huancavilcas, fieles a su estirpe indómita, no se arrodillaron. Durante semanas, la selva y los esteros se convirtieron en un laberinto mortal para las tropas españolas; Guayas y Quil lideraron emboscadas feroces, apareciendo como sombras entre las ramas para luego desvanecerse en las corrientes del gran río.Pero el desgaste de la guerra fue implacable. En una tarde sofocante, tras una refriega encarnizada en la que el humo de la pólvora cegó los senderos, una partida española logró cercar a los caudillos. Quil, que peleaba espalda contra espalda con Guayas para cubrir la retirada de los suyos, fue herida por una pica. Al verla caer, Guayas soltó su maza de chonta para protegerla con su cuerpo, siendo finalmente reducido por una decena de soldados que ataron sus muñecas con gruesas cuerdas.Sabiendo que la resistencia de la región dependía de aquel líder, el capitán invasor le propuso un pacto: a cambio de sus vidas y de una relativa paz para los sobrevivientes, Guayas debía revelar la ubicación exacta de los tesoros de la confederación, las ofrendas ceremoniales y los yacimientos de oro que, según decían, se escondían cerca de las colinas.Guayas guardó un largo silencio, mirando el rostro ensangrentado de Quil. Con un gesto de amarga sumisión fingida, asintió. Exigió únicamente que los desataran para guiarlos personalmente a una gruta en lo alto del cerro Santa Ana, un mirador escarpado que caía vertical sobre el abismo del caudaloso río.La comitiva ascendió la colina bajo el sol ardiente de la tarde. Al llegar a la cumbre, junto al borde de la peña donde el viento soplaba furioso, Guayas se detuvo frente a un manto espeso de enredaderas y raíces. Pidió a sus guardias un puñal para despejar la entrada del escondite. Confiados en que el cacique estaba quebrado por el cansancio, los soldados le alcanzaron un acero.En una fracción de segundo, la sumisión se transformó en fuego. Guayas cruzó una última y elocuente mirada con Quil; ambos entendían que el cautiverio, las cadenas y los ultrajes de la servidumbre eran un destino infinitamente peor que el fin de la vida. Con lágrimas en los ojos pero pulso de hierro, el cacique clavó la daga en el pecho de su amada, liberando su alma antes de que una sola mano enemiga pudiera mancillarla de nuevo.Los soldados, paralizados por el horror, apenas alcanzaron a desenvainar sus espadas. Antes de que pudieran tocarlo, Guayas se irguió sobre el filo del despeñadero, alzó los brazos ensangrentados hacia el cielo y juró que aquel río y aquellas laderas jamás pertenecerían a nadie que no estuviera dispuesto a morir por su libertad. Sin vacilar, se arrojó al vacío, desapareciendo en el remolino profundo del agua que tantas veces lo había visto navegar.Las aguas se tragaron el cuerpo del cacique, pero la corriente no apagó su eco. Cuando los colonizadores finalmente levantaron su asentamiento en la falda de aquel mismo cerro, bautizaron a la ciudad uniendo los nombres de los dos amantes rebeldes: Guayaquil, un monumento eterno al amor indómito y a la libertad que ningún imperio pudo quebrar. 

Durante generaciones, un lamento ha acompañado las noches de México: “¡Ay, mis hijos!”. Pero ¿de dónde nació realmente la leyenda de La Llorona?En este documental de Doctor Escalofrío nos adentramos en el origen, las distintas versiones y el misterio que rodea a La Llorona, una de las figuras más reconocibles del folklore y el terror mexicano.Una mujer vestida de blanco. Caminos desiertos. Ríos, canales y pueblos donde algunos aseguran haber escuchado su llanto en mitad de la noche.¿Se trata únicamente de una antigua leyenda transmitida de generación en generación? ¿Qué elementos históricos y culturales terminaron construyendo el mito que hoy conocemos? ¿Y por qué La Llorona continúa provocando miedo tantos años después?Ponte los audífonos, apaga las luces y acompáñame a descubrir la historia detrás de La Llorona.

Regresa Drama o Qué con su formación original: Berger y Montero, Montero y Berger. De momento se han dedicado a abrir libros de dramaturgia y chafardear sobre ellos. No sé si la cosa mejorará. En este episodio Cero, a modo de piloto, hablaron sobre algún párrafo de "El guion y la trama", Ronald B. Tobías "La vía de la narración" , Alessandro Barico Y bastante rato sobre un ensayo del sociólogo Pierre Bordieau. Leña de la dura, qué le vamos a hacer.

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Cash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsPrimary textsHebrew Bible / Old Testament:Genesis 6:1–4Leviticus 16Deuteronomy 32:17Psalm 91Psalm 106:37Isaiah 34:14–15Job 1–2Zechariah 3Second Temple Jewish texts:Tobit1 Enoch, especially the Book of the WatchersJubileesDead Sea Scrolls / Qumran texts, especially 1QS 3–4 and the War ScrollNew Testament texts:Mark 1Mark 5Matthew 8:29Matthew 12Luke 8Luke 111 Corinthians 10:202 Corinthians 4:4Colossians 2:15Ephesians 6:12Patristic / late antique texts:Justin Martyr, First ApologyAthenagoras, Plea for the ChristiansOrigenAugustineEvagrius PonticusTestament of SolomonAramaic incantation bowlsSelected scholarshipAnnette Yoshiko Reed, “When Did Daimones Become Demons? Revisiting Septuagintal Data for Ancient Jewish Demonology,” Harvard Theological Review 116.3 (2023).Eibert J. C. Tigchelaar, “Evil Spirits in the Dead Sea Scrolls: A Brief Survey and Some Perspectives.”John J. Collins, “The Two Spirits and the Origin of Evil,” in Understanding Texts in Early Judaism (2022).James C. VanderKam, “Mastema in the Qumran Literature and the Book of Jubilees.”Graham H. Twelftree, In the Name of Jesus: Exorcism among Early Christians (Baker Academic, 2007).Ky Heinze, Origen on Demonic Executioners and the Problem of Evil (Cambridge University Press).Andrew Crislip, “The Sin of Sloth or the Illness of the Demons? The Demon of Acedia in Early Christian Monasticism,” Harvard Theological Review 98.2 (2005).Robin M. Jensen, From Idols to Icons: The Emergence of Christian Devotional Images in Late Antiquity (University of California Press, 2022).Gary B. Ferngren, Medicine and Health Care in Early Christianity (Johns Hopkins University Press).Useful bridge / reference sourcesBible Odyssey, especially the entries on Demons and Unclean Spirits, Nephilim, Satan, and Exorcism in the Gospels.Britannica, especially the entries on Tobit, Asmodeus, First Book of Enoch, Satan, the devil, and Paul. Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. 

Arrancamos con la saga dedicada al Aliens de James Cameron. En este episodio encontrarás detalles de cómo se pergeño el proyecto: sus primeros pasos, los diferentes guiones, la entrada de Cameron, la importancia de Terminator en el proceso, la elección de Sigourney Weaver y muchas cosas más. Voz invitada: Juan Carlos Albarracín (https://www.ivoox.com/podcast-cuentos-de-la-casa-de-la-bruja_sq_f1421745_1.html)

Today’s Topics: 1, 2, 3, 4) William discusses the African Early Fathers of the Church including Tertullian, Saint Cyprian of Carthage, Origen of Alexandria, Saint Athanasius of Alexandria, Saint Augustine of Hippo, Saint Cyril of Alexandria, and  Lactantius

Did Mary remain a perpetual virgin after Jesus was born? Or does the cumulative evidence of the New Testament indicate that Mary and Joseph later had a normal marriage and additional children? In this episode of the Cold-Case Christianity Podcast, J. Warner Wallace examines this important—but nonessential—Christian debate using the same kind of cumulative reasoning jurors use in criminal trials. No single passage has to settle the issue by itself. But what happens when we gather the entire body of evidence? We investigate: Jesus' named brothers: James, Joses, Simon, and Judas The Gospel references to Jesus' sisters Matthew 1:25 and Joseph's abstinence "until" Jesus' birth Luke's description of Jesus as Mary's "firstborn" Paul's description of James as "the Lord's brother" Paul's use of the Greek word for "cousin" elsewhere Jesus entrusting Mary to John at the cross The claim that Joseph was an elderly widower with children from a former marriage The noncanonical Protoevangelium of James and its influence on later tradition The competing explanations offered by Origen, Jerome, Helvidius, and later church tradition This episode does not question the virgin conception or virgin birth of Jesus. Those are clear biblical teachings. Instead, it asks whether the further claim of Mary's lifelong virginity is the best explanation of the biblical and historical evidence.

Hay una serie de ejercicios que tradicionalmente se han considerado imprescindibles para ganar fuerza y masa muscular: sentadilla, peso muerto, press militar, fondos, dominadas y press de banca. Son los grandes básicos. Los ejercicios que supuestamente deberían formar parte de prácticamente cualquier rutina. Pero que un ejercicio «funcione» no significa que sea la mejor opción disponible. De hecho, para cada uno de estos seis ejercicios podemos encontrar alternativas que permiten trabajar el mismo músculo de una forma más directa, segura o adaptable. En este artículo vamos a ver 6 ejercicios mejores que los ejercicios básicos tradicionales y, sobre todo, por qué puede tener sentido sustituirlos. ¿Qué hace que un ejercicio sea mejor que otro? Antes de empezar hay que aclarar algo importante: decir que existe una alternativa mejor al peso muerto, la sentadilla o el press de banca no significa que estos ejercicios no funcionen. Por supuesto que funcionan. La pregunta interesante es otra: ¿Podemos conseguir el mismo estímulo utilizando un ejercicio más eficiente y sometiendo al cuerpo a menos estrés innecesario? Para comparar ejercicios podemos fijarnos, entre otras cosas, en: El músculo que queremos trabajar. La función que realiza ese músculo. La resistencia que realmente recibe. La estabilidad del ejercicio. La carga total necesaria. Las exigencias técnicas y de movilidad. La facilidad para adaptar la resistencia a cada persona. La seguridad. Partiendo de estos criterios, podemos revisar los seis grandes ejercicios tradicionales. 1. Sentadilla con barra La sentadilla con barra es probablemente uno de los ejercicios más conocidos para entrenar las piernas. Y es un buen ejercicio. El problema es que también tiene una demanda técnica relativamente elevada y su ejecución depende bastante de las proporciones corporales de cada persona. La longitud del fémur y de la tibia, por ejemplo, puede cambiar considerablemente la forma en la que dos personas realizan una sentadilla. Además, en una sentadilla tenemos simultáneamente extensión de rodilla y extensión de cadera, por lo que participan tanto los cuádriceps como los glúteos. Si nuestro objetivo concreto es desarrollar los cuádriceps, tenemos alternativas más específicas. Mejor alternativa: sentadilla hack o pendulum Tanto la sentadilla hack como la sentadilla pendular o pendulum squat proporcionan un movimiento guiado y estable que permite dirigir una mayor parte del trabajo hacia los cuádriceps. Esto reduce las exigencias de estabilización y permite concentrarnos más en producir fuerza con el músculo que queremos entrenar. Por eso, si el objetivo es específicamente la hipertrofia de los cuádriceps, elegiría: Sentadilla hack / pendulum > sentadilla con barra. 2. Peso muerto El peso muerto convencional tiene una característica que explica tanto su popularidad como algunas de sus limitaciones: intervienen muchísimos músculos. Glúteos, erectores espinales, trapecios, dorsales, abdomen… El problema aparece cuando confundimos trabajar muchos músculos simultáneamente con trabajar cada uno de ellos de manera óptima. El peso muerto puede ser razonablemente bueno para muchas cosas sin ser necesariamente la mejor opción para ninguna de ellas. Si queremos utilizarlo principalmente como ejercicio para la extensión de cadera y el desarrollo del glúteo, además, tenemos que considerar la participación y fatiga de otras estructuras, especialmente los erectores espinales. Mejor alternativa: zancadas hacia atrás Las zancadas hacia atrás permiten trabajar la extensión de cadera utilizando muchísimo menos peso total y reduciendo las demandas sobre la espalda. Además, es un ejercicio sencillo y disponible prácticamente para cualquier persona. Si nuestro objetivo principal es trabajar el glúteo: Zancadas hacia atrás > peso muerto convencional. 3. Press militar El press militar suele utilizarse como uno de los principales ejercicios para desarrollar los hombros. Sin embargo, el movimiento depende de disponer de suficiente movilidad para colocar correctamente los brazos sobre la cabeza y gran parte del trabajo recae sobre el deltoides anterior. Si precisamente queremos desarrollar esa porción del hombro, podemos utilizar un movimiento que permita trabajarla sin necesidad de realizar un press completamente vertical. Mejor alternativa: press muy inclinado Una opción muy interesante es realizar un press en banco muy inclinado, manteniendo los brazos relativamente cerca del cuerpo. Al modificar la inclinación dejamos de necesitar la misma movilidad que exige un press completamente vertical y podemos trabajar el deltoides anterior a través de un recorrido diferente. Puede hacerse con mancuernas, barra o incluso con una barra suiza si tenemos acceso a ella. Por tanto: Press inclinado > press militar, especialmente si nuestro objetivo es el deltoides anterior. 4. Fondos en paralelas Aquí tenemos un caso especialmente interesante porque los fondos en paralelas suelen recomendarse tanto para pecho como para tríceps. Pero son dos objetivos diferentes. Si quieres trabajar los tríceps: flexiones diamante En los fondos, una parte considerable de la carga que estamos desplazando no necesariamente se convierte en resistencia útil para el tríceps. Podemos modificar el ejercicio para aumentar el brazo de momento sobre el codo y conseguir un trabajo más directo del tríceps sin necesidad de hacer fondos usando todo nuestro peso corporal y a veces lastre añadido. Una alternativa extremadamente sencilla y más eficiente son las flexiones diamante. Si quieres trabajar el pecho: flexiones en anillas El pectoral produce, entre otras acciones, la aproximación del húmero hacia la línea media. En unas barras paralelas, nuestras manos permanecen siempre a la misma distancia. Las anillas, en cambio, permiten que las manos se aproximen durante el movimiento. Por eso las flexiones en anillas son una alternativa especialmente interesante si buscamos utilizar un ejercicio con nuestro propio peso para trabajar el pecho. Así que aquí tenemos dos sustituciones dependiendo del objetivo: Para tríceps: flexiones diamante > fondos. Para pecho: flexiones en anillas > fondos. 5. Dominadas Las dominadas son probablemente el ejercicio de esta lista que menos necesidad tendría de sustituir. Son un gran ejercicio. Su principal problema es otro: no son accesibles para todo el mundo. Una persona fuerte y relativamente ligera puede hacer dominadas sin demasiados problemas. Para una persona principiante, con poca fuerza o con un peso corporal elevado, la situación puede ser completamente diferente. Podemos utilizar bandas elásticas para proporcionar asistencia, pero llega un punto en el que estamos complicando artificialmente un movimiento cuando existe una alternativa mucho más sencilla. Mejor alternativa: jalón al pecho En unas dominadas llevamos nuestro cuerpo hacia la barra. En un jalón al pecho llevamos la barra hacia nuestro cuerpo. Desde el punto de vista del entrenamiento de la espalda son movimientos muy similares, pero el jalón tiene una ventaja enorme: Podemos elegir exactamente la resistencia que necesitamos. Esto permite que prácticamente cualquier persona pueda utilizarlo y progresar gradualmente. Por eso, como ejercicio generalizable: Jalón al pecho > dominadas. Aunque si puedes hacer dominadas correctamente y te gustan, siguen siendo una excelente opción. 6. Press de banca Terminamos con probablemente el ejercicio de gimnasio más famoso del mundo: el press de banca. De nuevo, no estamos ante un mal ejercicio. Pero utilizar una barra significa que nuestras manos permanecen siempre separadas a una distancia determinada. Aunque podemos intentar ejercer fuerza como si quisiéramos juntar las manos sobre la barra, físicamente estas no pueden aproximarse durante el movimiento. Además, una máquina nos proporciona algo especialmente interesante cuando entrenamos buscando hipertrofia: estabilidad. Mejor alternativa: press convergente en máquina Un buen press de pecho en máquina elimina gran parte de las necesidades de estabilización y nos permite concentrarnos en producir fuerza. Y si además utilizamos una máquina convergente, las manos pueden aproximarse progresivamente durante el press. Tenemos así un movimiento estable, fácilmente progresable y muy orientado al trabajo del pectoral. Por eso: Press convergente en máquina > press de banca con barra. Los mejores ejercicios para ganar masa muscular no tienen por qué ser los más famosos Si repasamos las seis sustituciones propuestas tenemos: Ejercicio clásicoAlternativaSentadilla con barraSentadilla hack o pendulumPeso muertoZancadas hacia atrásPress militarPress inclinadoFondosFlexiones diamante / flexiones en anillasDominadasJalón al pechoPress de bancaPress convergente en máquina Esto no significa que tengas que eliminar inmediatamente los seis ejercicios clásicos de tu entrenamiento. La idea importante es otra: no existen ejercicios obligatorios. Que Arnold Schwarzenegger hiciera press de banca o que un culturista haga peso muerto no demuestra que ese ejercicio sea imprescindible para desarrollar masa muscular. Una persona puede obtener grandes resultados haciendo un ejercicio sin que ese ejercicio sea necesariamente la causa principal de esos resultados. Por eso, a la hora de diseñar un entrenamiento tiene más sentido preguntarnos qué queremos conseguir con un ejercicio y después elegir la herramienta que consiga ese objetivo con la mayor eficiencia posible. Ese cambio de enfoque es mucho más útil que dividir los ejercicios entre “básicos” y “accesorios”. Origen

Sunday, 6 September 2026   Therefore, in the resurrection, whose wife of the seven will she be? For they all had her.” Matthew 22:28   “In the resurrection, therefore, which of the seven, she will be – wife? All, for, they had her.” (CG)   In the previous verse, the Sadducees concluded their statement about the seven sons and the woman who was given to each of them to raise seed in the name of her dead husband, noting that she also died. With their statement complete, they next ask their question, beginning with, “In the resurrection, therefore...”   This lays bare their true intent for the account they have presented. Matthew preempted their statement, saying in verse 23, “In that, the ‘day', they approached Him, Sadducees (saying not is ‘resurrection'), and they queried Him.”   Their question is intended to either trap Jesus in a matter of law concerning the resurrection or to make Him concede that because the law cannot answer their question, there must not be such a thing as a resurrection.   It is commonly stated that the Sadducees are said to have only held to the books of Moses, the Torah, as inspired. This is only found, however, in the writings of the early Church Fathers, such as Origen and Hippolytus.   Josephus, in his Antiquities of the Jews, notes that the Sadducees rejected the oral traditions of the elders championed by the Pharisees. However, he never explicitly states that they disregarded the Prophets or the Writings.   As such, it can only be inferred that they did not hold to them. In Acts 23, it says –   “And when he had said this, a dissension arose between the Pharisees and the Sadducees; and the assembly was divided. 8 For Sadducees say that there is no resurrection—and no angel or spirit; but the Pharisees confess both.” Acts 23:7, 8   As this is so, it is assumed that they could not have held to the writings after Moses because both the resurrection and angels are referred to in those writings. Whatever length they went to in such matters, they sharply disagreed with the Pharisees in points of doctrine. Understanding these things, they next ask, “which of the seven, she will be – wife?” The answer to the exact question as stated is not given in the Torah. However, that does not mean that the question cannot be answered. If the question is invalid based on its contents, which Jesus will demonstrate is the case, then there is no need to answer the question as given. To finish, they say, “All, for, they had her.”   As stated, the question forms a supposed dilemma. If they were all united with her, how can she be the wife of only one of them in the resurrection? Their thought is that if Moses doesn't address the matter, then either Moses' writings are incomplete for proper theology, or there must not be a resurrection. It is a false dilemma which calls for a resolution from only one of two possible answers. This is where the error in their thinking, and thus in their doctrine, lies.   Life application: Jesus was presented with a false dilemma by the Pharisees in verse 22:17. They presented a matter concerning paying taxes to Caesar, assuming that whichever answer Jesus gave, it would trap Him. This same avenue is taken by the Sadducees.   This is why it is good to know fallacies and then think through why they are incorrect when you are presented with them. What may seem obvious to someone because he is conditioned to think a certain way may actually be completely wrong.   When talking to a person about a medical issue, a disagreement may arise over what the doctor has prescribed. One of the people may say, “Of course it is this way. The guy is a doctor! He is the authority. You need to do what he says.” That is a fallacy known as an appeal to authority. Just because someone is a doctor (or a Marine Corps officer, or a noted theologian), it doesn't mean he is right, even about matters he specializes in. Truth is what corresponds to reality. If what he says is wrong, it is incorrect.   This is just one of innumerable fallacies that we run into from day to day. Refreshing yourself on types of fallacies is important. Jesus was confronted by the Pharisees, scribes, Herodians, and Sadducees. They were all supposed authorities, and yet He was able to see through their attempts to trap Him.   If you have time, get a book on critical thinking. It can help you to rethink things you may have in your mind which are not well aligned with a rational view of the world around you. This will help you in your evaluation of the Bible and how it is taught by those you may encounter. Their thinking may be just as awry as that of the Sadducees who have come to Jesus with their challenge.   Lord God, help us to carefully consider Your word, rationally evaluating it and thinking about how it is presented by You. What You do is logical and orderly. Therefore, Your word will be this way. Help us to see this and to rightly consider it. Amen.  

El M.V.Z. Eduardo Moncada, especialista en producción y calidad del café, ofrece una visión integral sobre el origen, el cultivo y los factores que determinan la calidad de esta bebida durante la primera parte de una entrevista realizada en la Segunda Reunión Nacional de Cocina Tradicional Mexicana. Explica que el café tiene su origen en Etiopía y que las especies de mayor importancia comercial son Coffea arabica y Coffea canephora o robusta. Señala que la variedad arábiga es la más apreciada por sus características sensoriales, su menor contenido de cafeína y la complejidad de sus aromas y sabores. En el transcurso del programa describe las condiciones que han permitido a México consolidarse como uno de los principales productores de café, particularmente en estados como Veracruz, Chiapas, Oaxaca y Puebla, donde predominan sistemas tradicionales de cultivo bajo sombra que favorecen tanto la calidad del grano como la conservación de los ecosistemas.

El Sr. David Blass, representante de Mexican Vanilla Plantation, comparte una amplia perspectiva sobre la vainilla, uno de los productos más emblemáticos de la gastronomía mexicana, durante una entrevista realizada en el marco de la Segunda Reunión Nacional de Cocina Tradicional Mexicana. Explica que esta especia es originaria de la región del Totonacapan, en el estado de Veracruz, donde desde la época prehispánica fue considerada un producto de gran valor cultural y ceremonial por el pueblo totonaca. Asimismo, comenta que, tras la llegada de los españoles, la vainilla comenzó a difundirse hacia Europa y posteriormente al resto del mundo, convirtiéndose en uno de los aromatizantes naturales más apreciados. En el desarrollo de la entrevista describe las características botánicas de la planta, señalando que proviene de una orquídea trepadora que requiere condiciones muy específicas de humedad, temperatura y altitud para desarrollarse adecuadamente.

Gavin Ortlund claims there are no clear examples of Christians praying to the saints during the first 200 years of Christianity—and that the Bible provides no warrant for the practice.In this episode, Stephen Boyce, Pat May, and William Albrecht respond by examining the biblical and historical evidence. We discuss Revelation 5 and 8, 2 Maccabees 15, Origen, Cyprian, Hippolytus, the Acts of Paul, Victorinus, and the early Christian inscriptions asking Peter and Paul to intercede.Does the evidence really begin 200 years after the New Testament, or is Gavin overlooking sources that directly challenge his argument?Join us as we work through the texts in their historical context.#GavinOrtlund #IntercessionOfTheSaints #ChurchFathers #catholicapologetics

Salmo 53:1“Dice el necio en su corazón: No hay Dios. Se han corrompido, e hicieron abominable maldad; No hay quien haga bien".¿Se ha dado cuenta de que muchos de los más admirados ateos provienen de un trasfondo del área científica? Podría citar docenas - Richard Dawkins, Sam Harris, Daniel Dennett y Stephen Hawking, para nombrar unos pocos. Miles de personas son admiradores del difunto Carl Sagan y su discípulo, Neil deGrass Tyson. Algunos de estos ateos son prácticamente superestrellas con seguidores que ascienden a millones.Pues bien, Charles Darwin tuvo su cuota de seguidores también. En el principio, el Origen de las Especies fue aceptado no por ningún mérito científico sino porque ofrecía una alternativa racional a lo milagroso. Los primeros seguidores de Darwin no eran científicos de la época, sino teólogos que rechazaban los milagros de la Biblia.Cada uno de los seguidores de Darwin tenía sus propios motivos para aceptar la teoría de la evolución. Pero uno de sus más notables seguidores fue Karl Marx. Como autor del Manifiesto Comunista, Marx encontró el principio de la lucha-hasta-la-muerte de la selección natural una perfecta confirmación de su propia visión de la lucha de clases del hombre. En agradecimiento, Marx, envió a Darwin una copia de su Das Kapital en 1873.Seis años más tarde, Marx escribió a Darwin, solicitando permiso para dedicarle su próximo volumen. Pero Darwin declinó el ofrecimiento, explicando que "sería doloroso para ciertos miembros de su familia si se asocia con un libro tan ateo".¡A veces me pregunto si Darwin se revolvería en su tumba si supiera de los horrores que se ha solicitado que su teoría justifique en los últimos dos siglos!Oración: Padre Celestial, no sigo a ningún hombre. En lugar de ello, Sigo a tu Hijo, Jesucristo, que murió para darme la vida eterna. Sólo Él es digno de mi alabanza. Amén.Ref: Ian T. Taylor, En la mente de los hombres: Darwin y el Nuevo Orden Mundial (TFE Publicación y Momentos de la Creación, Sexta edición, 2008). Imagen: Communist-manifesto--first-page Friedrich Engels, Karl Marx, Public domain, Wikimedia Commons. To support this ministry financially, visit: https://www.oneplace.com/donate/1235/29?v=20251111

Who wrote the Epistle to the Hebrews? The author never identifies himself—yet the letter leaves behind a compelling trail of internal clues, manuscript evidence, and early-church testimony.

Menudo programón el de esta semana. Nos sentamos al micro con Antonio Alix, la voz de Eurosport de toda la vida, leyenda del triatlón y el ciclismo de fondo español desde los años 80, para repasar cómo empezó todo esto: bicicletas, motos, cronometrar Morcuera él solito, entrar en Eurosport casi de casualidad y convertirse en la referencia que ha comentado Mundiales, Vueltas y Copas del Mundo durante tres décadas. Anécdotas, batallitas, polémicas del gremio y opiniones sin filtro sobre cómo ha cambiado el periodismo deportivo (y el ciclismo) desde que él empezó hasta hoy.Y con Alix todavía calentito el micrófono, nos metemos en las noticias de la semana, que han sido una locura. El Mundial de Mountain Bike en Val di Sole se llevó por delante a todo el mundo: Sina Frei arrasó en categoría élite femenina y se llevó su primer arcoíris, mientras que en categoría masculina Tom Pidcock firmó una remontada de escándalo desde la cuarta fila para colgarse su segundo título mundial de XCO. En short track, Laura Stigger y Adrien Boichis se llevaron el oro.Pero la noticia gorda de la semana ha sido en carretera: Tadej Pogačar se fue al suelo en la etapa 8 de la Vuelta a España y tuvo que abandonar la carrera por primera vez en su carrera como profesional, dejando el maillot rojo en manos de Enric Mas. Lo comentamos con pelos y señales, incluido ese pique previo entre Pogačar y Enric Mas en la bajada del Bartolo que se hizo viral.Cerramos noticias con el Campeonato de Europa de Gravel en Houffalize, con victorias para Mads Würtz Schmidt y Femke Markus, y unos cuantos debates sobre ruedas, marcas y por qué el gravel cada vez se parece más al mountain bike de toda la vida.Como siempre, síguenos en Instagram (@bici_lab), suscríbete en YouTube (@bicilab), visita bicilab.es y, si te gusta lo que hacemos, apúntate al Club BCLB para tener acceso a contenido extra y ayudarnos a seguir haciendo el podcast.

Pray the Office of Readings from the Liturgy of the Hours, also known as the Divine Office, for Wednesday of the Twenty-second Week in Ordinary TimePsalm 39Psalm 52Reading 1: Jeremiah 26Reading 2: From a commentary on John by Origen, priestSt. Helena Ministries is a registered 501(c)(3) non-profit. Your donations may be tax-deductibleSupport us at: sthelenaministries.com/supportPresentation of the Liturgy of the Hours (Divine Office) from The Liturgy of the Hours (Four Volumes) © 1975, International Commission on English in the Liturgy Corporation. The texts of Biblical readings are reproduced from the New American Bible © 1975

Qué Temas Quieres Escuchar Toca y Hablemos. TE LEO.#Ansiedad #SaludMental #AtaquesDePánicoVivir en modo de alerta constante, sentir que el cuerpo nunca descansa y no saber si lo que sientes es ansiedad, estrés o algo más profundo es más común de lo que crees. Muchas personas terminan medicándose de por vida sin buscar la raíz del problema, cuando en realidad la mente y el sistema nervioso tienen mucho más que ver de lo que pensamos.En este episodio recopilatorio de Cómo Curar, reunimos algunos de los momentos más interesantes de distintas entrevistas con especialistas en salud mental, neurociencia y sanación emocional. Buscamos entender la ansiedad desde una perspectiva muy distinta a la que estamos acostumbrados a escuchar:● Cómo la mente y las emociones pueden influir directamente en la biología y el funcionamiento de tus células.● Qué es la neuroplasticidad cerebral y cómo el cerebro puede aprender a regular estados de ansiedad y depresión.● Cómo el electroencefalograma cuantitativo (QEEG) se utiliza para identificar el origen de la ansiedad y los ataques de pánico.● Por qué cuesta tanto poner límites y cómo el miedo al rechazo influye en tus relaciones.● Cómo las máscaras que usamos para protegernos pueden estar relacionadas con traumas no resueltos. Disfruta de este episodio y de muchos más en ComoCurar.com o en tu plataforma de podcast favorita. Aquí tienes todo lo que necesitas para seguir cuidando tu salud:#CocóMarch #TipsCocóMarch #Ansiedad #SaludMental #AtaquesDePánico #Neurociencia #InteligenciaEmocional #ComoCurar 

En este episodio de Parte Médico, el doctor Julio Castro explica qué es la fiebre de origen desconocido, por qué puede presentarse y cómo los especialistas determinan cuál puede ser su causa. Además, aborda qué señales deben alertarnos, qué estudios pueden ser necesarios para llegar a un diagnóstico y cuándo es importante acudir a un especialista.

Cada vez es más habitual ver a personas de todas las edades apuntarse al gimnasio para realizar entrenamiento de fuerza. Esto es una noticia fantástica, especialmente para quienes llevamos más de una década explicando por qué levantar pesas es el mejor seguro de vida para nuestra longevidad. Sin embargo, cuando he ido recientemente a gimnasios comerciales he detectado un problema enorme: ir al gimnasio, por sí solo, no es suficiente. Es más, ir al gimnasio no sirve para absolutamente nada y hoy te voy a explicar por qué. El mensaje sobre la importancia de la fuerza está llegando, y mucha gente, incluso de edad avanzada, está dando el paso para practicarlo. Pero hay una realidad que no se está contando: el gimnasio no es un circuito de spa. Veo constantemente a personas pasando de una máquina a otra, mirando una rutina en un papel o en una app del móvil, simplemente cumpliendo el trámite. Aunque esto siempre será mejor que quedarse tumbado en el sofá, si realmente buscas los beneficios físicos y de salud del entrenamiento de fuerza, hacer una máquina u otra es irrelevante si no consigues una verdadera estimulación muscular. El Estrés Es Innegociable Para que el cuerpo cambie, necesitas enviarle un mensaje claro de que debe adaptarse al estrés al que lo estás sometiendo. Esa es la palabra clave: Estrés. No puedes terminar una serie como si estuvieras en un balneario. Si tu objetivo es hacer 15 repeticiones, al llegar a la número 12 te tiene que costar muchísimo trabajo, de modo que alcances la 15 muy justo, o incluso no llegues. Lo que no tiene ningún sentido es detenerte en la repetición 15 si sentías que podías haber hecho 25. Ese esfuerzo a medias no te aportará los beneficios que buscas. Entrenar vs. Hacer Ejercicio: La Mentalidad del Atleta Aunque todos seamos deportistas amateur, necesitamos adoptar una visión de entrenamiento real. Esto significa tener una planificación enfocada en la mejora del rendimiento. Pensemos en cualquier otro deporte. Un equipo de fútbol planifica su temporada para ir mejorando gradualmente hasta alcanzar su pico de forma meses después. Un ciclista de verdad sale a «entrenar» con el objetivo de hacer una ruta en menos tiempo o llegar más lejos en el mismo tiempo; no sale simplemente a «dar un paseo» como haría alguien un domingo por la mañana. En el gimnasio ocurre exactamente lo mismo. Si vas solo por entretenerte, socializar o sentir que bombeas sangre y eso te hace sentir bien, está muy bien, pero no estás entrenando fuerza. Estás haciendo ejercicio. Entrenar lleva implícito el deseo y la planificación para mejorar alguna cualidad. El Esfuerzo y el Fallo Mecánico ¿Qué debemos mejorar exactamente en el entrenamiento de fuerza? Para empezar, mucha gente habla de la sobrecarga progresiva (mover cada vez más peso). Esto es excelente para los principiantes, ya que es una forma muy sencilla de medir el progreso. Si la semana pasada levantabas 10 kilos y hoy 15, estás mejorando. Sin embargo, a medida que avanzas, levantar más peso se vuelve inviable. Nadie levanta 100 kilos en elevaciones laterales, sin importar cuántas décadas lleve entrenando. Por lo tanto, la progresión de cargas no es infinita. Aquí es donde entra el factor innegociable: el esfuerzo orientado a extenuar el músculo. El objetivo de cada serie debe ser llegar al fallo mecánico, es decir, el punto en el que intentas levantar el peso y tu músculo simplemente ya no puede moverlo. El número de repeticiones es secundario: Solo sirve para determinar qué peso debes elegir. Ejemplo: Si debes moverte en un rango de 10 a 15 repeticiones, busca un peso que te haga fallar dentro de ese margen. Si llegas a 15 y aún puedes seguir, sigue hasta que no puedas más. En la siguiente serie, ajusta y coge un peso mayor para fallar entre 10 y 15. Escalas de esfuerzo RPE o RIR Existen escalas de esfuerzo como el RIR (Reps in Reserve), que te indican detenerte cuando sientes que aún podrías hacer 3 repeticiones más (RIR 3). En mi experiencia, esto es muy poco práctico. Las personas somos pésimas calculando nuestro propio esfuerzo. Los estudios demuestran que lo que un usuario percibe como un RIR 3, en la realidad puede ser un RIR 20. Por eso, mi filosofía es simple: lleva cada serie tan lejos como puedas. La Recuperación y Periodización Si aplicas esta intensidad y llevas cada esfuerzo al máximo que puedas, es fisiológicamente imposible entrenar los 7 días de la semana durante todo el año. Quien entrena en «modo spa» no necesita descansar porque no genera fatiga real. Pero si entrenas de verdad, la recuperación es obligatoria. Por ello, recomiendo estructurar periodos de descanso total, como por ejemplo tomar una semana completa de descanso cada 4 meses. No es una sugerencia, es una necesidad biológica. Ningún deportista de élite rinde al 100% todo el año sin parar. Y aquí es donde entra en juego la periodización. Como en cualquier otro deporte, tener una época para rendir al máximo y otra época para descansar (vacaciones). La idea es ir haciendo que el cuerpo tolere más y más trabajo hasta llegar a un pico, y luego tomar un descanso. Así es como lo hacemos en la academia. El mensaje que intento transmitir, es que ir al gimnasio no sirve de nada si no te esfuerzas por ser mejor que ayer. Y cuando te esfuerzas de verdad, te das cuenta de que necesitas un plan que contemple esa mejora de rendimiento y por supuesto, que también contemple cuando es necesario parar para potenciar la recuperación. En otras palabras, es muy interesante profesionalizar el entrenamiento de fuerza, aunque ninguno seamos un deportista profesional. Pero igual que un deportista amater de cualquier otra disciplina tiene su calendario de la temporada, en el gimnasio no debería ser diferente. Origen

In episode 503 of The Reformed Brotherhood, Tony Arsenal and Jesse Schwamb conclude their deep dive into Luke 10:25–37 — the Parable of the Good Samaritan. Far from a simple morality tale about helping strangers, this episode unpacks the parable's confrontational legal context, its reversal of expectation, and its profound Christological undertones. Tony and Jesse examine why the lawyer's question about self-justification was always destined to be unanswerable on his own terms, how the priest and Levite serve as a damning mirror for religious professionals, and why the Samaritan's lavish, costly mercy points beyond mere ethics to the gospel itself. The episode also explores the Mary and Martha account that immediately follows, arguing it cannot be read in isolation. Closing with Matthew Henry, the hosts land the discussion squarely on gratitude for Christ, the supreme Good Neighbor. Key Takeaways The parable is fundamentally about self-justification, not mercy ministry. The lawyer's question — "Who is my neighbor?" — is a legal maneuver, and Jesus' answer exposes the impossibility of fulfilling the law through self-effort rather than merely defining the scope of neighborly obligation. Jesus reverses the expected identification of "the neighbor." The listener naturally assumes the beaten man is the neighbor to be loved, but the punchline identifies the Samaritan — the one who showed mercy — as the neighbor, redirecting the question from who must I love to what does love actually look like. The Samaritan's mercy is deliberately, impossibly lavish. His actions — binding wounds, providing transport, paying an open-ended debt for a stranger and likely an enemy — exceed anything a reasonable person would do, pointing to a mercy that transcends mere human virtue. The priest and Levite indict religious professionalism. Their failure is not incidental; it demonstrates that meticulous law observance and ceremonial religiosity can actually obstruct the very love the law commands, hollowing out its spirit while preserving its form. The parable functions under all three uses of the law. For the unregenerate, it terrifies and condemns. For the regenerate, it is a third-use call to Spirit-empowered, grateful obedience. As civil law, it commends a society of compassion over indifference. Christ is the typological Good Neighbor. The Samaritan's actions — pouring oil and wine, bearing the cost, promising to return and settle all debts — carry genuine Christological resonance without requiring a full allegorical reading of every detail. The immediately following Mary and Martha account is thematically inseparable. Luke's editorial placement of that narrative directly after the parable creates a deliberate counterpoint: the one thing necessary is not anxious service but sitting at the feet of Jesus. Key Concepts The Lawyer's Question Was Never Going to Work The lawyer who approaches Jesus in Luke 10 is not a neutral inquirer — he is, as Luke tells us, seeking to justify himself. Tony and Jesse explore what this means with precision: the desire to be justified is not inherently wrong, but the mechanism the lawyer employs — the law — is catastrophically insufficient for the task. When Jesus responds with the parable, he does not sidestep the legal framework; he weaponizes it. The Samaritan's mercy is so extravagant, so far beyond ordinary moral expectation, that it functions not as an achievable standard but as a devastating exposure of how far short every human attempt at law-keeping falls. The command "go and do likewise" is not an encouraging send-off — it is, for the self-justifying lawyer, a door slamming shut. The Samaritan's Mercy Is Intentionally Beyond Reach One of the most important contributions this episode makes is resisting the domestication of the Samaritan's actions into a feel-good story about helping those in need. Tony reframes the scenario in contemporary terms: finding a gravely injured stranger from a hostile ethnic group, providing emergency first aid, transporting them to care, and writing a blank check for all future medical expenses — with no personal obligation to do so. No reasonable person would do this, and that is exactly the point. The mercy described is not aspirationally difficult; it is humanly inconceivable at scale. This is what Christ-like love looks like, and it is precisely what the law demands. The gap between the demand and human capacity is the gospel's entry point. The Mary and Martha Account Cannot Be Separated from the Parable Tony raises a hermeneutical observation that deserves more attention than it typically receives: Luke chose to place the Mary and Martha account immediately after the Good Samaritan parable, and that editorial decision is not accidental. Martha — busy with hospitality and service — looks, on the surface, like the practical application of everything the Samaritan modeled. Yet she is gently rebuked, and Mary, who sits at Jesus' feet, is commended for choosing "the one thing necessary." This creates a stunning theological counterweight: the parable exposes the impossibility of self-justifying law-keeping, and the very next story shows that even well-intentioned merciful activity, when it crowds out receiving from Christ, misses the point. The one thing necessary is always Christ himself. Memorable Quotes If you think you're the good Samaritan, if you think you're the one that's gonna come and rescue people — you're much more likely to see this as a sort of law beat-down. Where those of us who are regenerated and in Christ, this is third-use law. This is us seeing what it means to be holy, and going and doing likewise, trying in our power, recognizing that we can't, and trusting the Lord to accept our feeble attempts. - Tony Arsenal This text is not really to be preached or applied as some kind of bare moral exhortation. It's not 'try harder to be like the Samaritan.' That's totally disconnected from the gospel. It should be preached in a manner that exposes the impossibility of self-justification... and then of course it does point us to Christ as the one whose perfect, costly, self-giving mercy alone satisfies the law's demand on our behalf. - Jesse Schwamb If this parable and our conversation about it does nothing except stirring you to gratitude for the fact that our supreme good neighbor threw us on his donkey and carried us to the public house, and bound up our wounds, and paid for our debt — if it does nothing but drive you to gratitude and thankfulness and wonder, then we've succeeded in our task and we've left you with the Gospel. - Tony Arsenal Full Transcript Jesse Schwamb: Welcome to episode 503 of the Reformed Brotherhood. I'm Jesse.  Tony Arsenal: And I'm Tony, and this is the podcast with ears to hear. Hey, brother.  Jesse Schwamb: Hey, brother. Well, at this point, there's one thing that we know for certain, and that is if you're gonna come at the law giver, the one who's composed and written the law, with a legal question to try to entrap the one who has given you the law, you better not miss. And it turns out, in Luke 10 where we've been hanging out, the lawyer who poses Jesus with the question of, "Who is my neighbor?" is a big swing and a miss. Yeah. And we're finally gonna get to all the characters that are part of this amazing parable in this conversation. But of course, there's something we gotta do first. Affirmations And Denials Jesse Schwamb: It, it's everybody's, what I'm led to believe everybody's favorite segment of this entire show. I mean, the crowds out there say, "Why even have a full podcast? Just do affirmations and denials for the entire time." And we, we hear you, because we're borrowing from that beautiful confessional format of the dead reformers to settle all the much not confessional [00:02:00] disputes. So in the great tradition of the Westminster Divines, who of course cannot just simply say, "We like grace," without also clarifying 17 things that grace is not- ... we're now again going to bring you our own binding, authoritative, and entirely unneeded but very official statement of affirmations and denials. It's affirming the things we love and denying things we don't. So Tony, as is our own custom, are you affirming with something or are you denying against something on this episode?  Tony Arsenal: Um, I'm denying something. Uh, it's a sort of a weird situation that has cropped up, uh, online. And I, I try not to use this segment too often to sort of wade into, um, I don't know, the, like, latest social controversy in the Reformed world. But every once in a while I come across something that I feel like you just need to sort of talk about. And, um, many of our listeners are probably already [00:03:00] aware of the situation that I'm gonna talk about, and it's very well-publicized and, and very public. Um, but I'm denying the sort of weirdness that has happened with the G3 Conference. Um, I'm not sure how familiar with G3 you are, Jesse, but for the, the listener who may not be, G3 is a conference, um, primarily run by Baptists, and is, in my understanding, is primarily attended by sort of Reformed-ish Baptists. And I don't, I don't say Reformed-ish to be pejorative necessarily. Um, but it, it's sort of like predominantly, um Non-confessional but not anti-confessional Calvinistic Baptists, sort of think more like covenant framework MacArthur-style Baptists maybe is, is a way to look at it. Um, and a few years ago, one of their main figures, I don't remember exactly what position he held, but it was a relatively high position in, in [00:04:00] the conference. Uh, his name was Josh Boyce. He, uh, w- was caught/confessed to maintaining, like, multiple anonymous or pseudonymous, uh, Twitter accounts and publishing several s- like pseudonym-based Substacks, um, that he used to basically attack the character of not only anyone online that seemed to cross him, but, like, people that he shared an office with. Like, anyone and everyone was targeted by him. And at the time it was a big hullabaloo. He, uh, he resigned. As far as I can tell, he's faded into obscurity and has not sought to come back, although that's always, you know, yet to be seen. But at the time there was very firm statements by the r- remaining sort of board members, leadership of G3, at how inappropriate this was, and how acting anonymously requi- you know, sort of evacuates accountability and, [00:05:00]and all these different things. And it's come out recently, um, just over the last week, that four of the members of the G3 board, um, who are all elders at the same church, had assembled a sort of anonymous dossier of accusations against, um, a- another pastor, uh, that he had been sort of serially plagiarizing sermons. Um, and when nothing really happened when they sent their anonymous dossier, they started distributing this to other, other, like, platforms and other church and m- parachurch ministries, kind of encouraging people to do their own investigation. Um, one such, uh, outlet was ... It's a, it's a, I don't know, sort of a news discernment blogger kind of a thing, um, has done some pretty decent reporting work I think in, in the recent past, although it has sort of a s- storied beginning, um, called Protestia They did just [00:06:00] that. They did an investigation, and in the course of their investigation, they identified who these anonymous, uh, the anonymous reporters were, and it was the same, the very same people who a few years ago, uh, pontificated, uh, at, at length about the importance of accountability and how anonymity has, uh, taken that away. Uh, people that accepted Josh Boyce's resi- resignation for acting anonymously have now done the same thing. They have since, uh, resigned from their church eldership, um, which is gonna be awkward because they haven't resigned from the board of G3, which, uh, the offices of G3 are in the same building as the church that they've now resigned at. Uh, and I guess where, where my denial comes in and the reason that I feel like it, it might be worthwhile for us just to Even reflect on it a little bit is there is an element in the Reformed world that seeks a platform and seeks an audience and seeks notoriety, and I, I was musing [00:07:00] today a little bit on my own Twitter that th- there was a time in my life where that was very much what I wanted. I wanted to be a, a very public, well-known theological voice, and, um, a- and I just have sort of like drifted away from that. And the, the reason I think it's worth mentioning on our show is that we do have an audience. We have a, a modest audience. It's not huge. It's not nothing. Um, but th- there is a real temptation to seek fame and notoriety that is absolutely destructive and really antithetical to, uh, to Christian principles of what it means to serve those around you, to serve with humility, to r- you know, redound any glory that might come to you for your actions to, to the fact that it is Christ who empowers all things and brings all good blessings. So I don't know that I have much more commentary on it. It's just a weird... It's a very weird situation, but it, it seems like it very much has come from a [00:08:00] place of feeling as though minor slights by people you associate with warrant sort of a, a nuclear option like this because, uh... and I don't wanna read too much into motives, but, but it seems like because your reputation and your notoriety is so great that any offense to it needs to be responded to in kind, and that's just not, that's just not the Christian way. So again, I don't know that I have any more commentary or thoughts on it. It just was a weird situation that I'm, I'm like, "Why do we gotta do this to each other, folks?" Like, why are we, why are we biting at each other all the time? Why are we doing these things except from a place of sinful pride? So I'm denying that. I'm denying sinful pride. I'm denying my own tendencies to seek glory in a spotlight. Um, I'm very thankful that God did not, uh, see fit to grant me that desire 'cause it probably would've been even more destructive for me than it has been for these guys. So I'm very happy to live in obscurity, [00:09:00] to serve the local church, to share our voices in this very modest, tiny platform that we have, and perhaps the Lord will see fit to change that one direction or the other, and I'll, I'll be happy to serve at His, uh, at His will. But I'm glad for now that, uh, the, the temptation of international fame has not been something that I even have the opportunity to lay hold of. Um, I'm very thankful for that, that, uh, grace from the Lord.  Jesse Schwamb: I had that light, sarcastic, some might say somewhat humorous opening and affirmations and denials, and you, you just brought the heaviness, which is okay. Sometimes that's, sometimes that's what happens.  Lament Devotional Spotlight Jesse Schwamb: And- Yeah ... I- fortunately, I have an affirmation, but it's, uh, of, like, a weird, heavy kind now that I think about it. So, um, I'm trying to, I'm trying to get everybody on the cusp of good books that I think are coming out. And so here's another one where it's not even gonna be released until September 30th, and so you have plenty of time to go out and find this thing. So P&R Publishing, many may be [00:10:00] familiar, does this whole series, topical series, which are called 31-Day Devotionals for Life, and there's a new one being released by Christine Chappell. It's called Lament: Crying Out in Faith. So I'm affirming with this piece because I've had the joy of been working through some of this stuff, and I think this is some of the best treatment I've ever read, been able to practice, been coached into for lamenting. We've talked before at length about how Christians, especially in the West, often because we just have great lives, we aren't familiar with lament. We don't practice it well. We hardly sing any songs of lament. We're unfamiliar with it. It's like a foreign land to us. And then sometimes when we're, we get convicted we should lament, we kind of interpret that as, "Well, yeah, I, I know I can blow up at God. I can get angry with him and, and that's okay." David does it too, and it's okay to express all your feelings with God. What I like about this work is it cultivates more of a prayer language. It gives voice to pain and grief so that there can be a real healing. It's not just a complaining. It's not just [00:11:00] throwing your voice out into the ether to, you know, wildly pontificate or self-aggrandize about how hurt or upset you are. It enables us to cry out to God in such a way that it promotes emotional authenticity, but at the same time maintains reverence. I think that is, uh, at least what I need. The beauty of this book is somebody you know or yourself need to lament something. Actually, I think we all have something to lament, even as it's getting older or things changing in our lives. So I highly, highly, highly affirm with this book. It's Lament: Crying Out in Faith. P&R does a lot of great publishing in this way. It's just the year of the devotionals, Tony. I don't know why. Yeah. I mean, I even hate to use devotional. It's the year of good resources for daily praise and worship- Yeah ... and lament should be part of our praise and worship. Yeah. So, but doing it in the right way is something I'm learning. I had mixed understanding of it. So this will clarify, encourage, edify in all the ways that I think we need.  Tony Arsenal: That sounds great. I, I do agree with you. I think, um- [00:12:00] Although I think it may be a little bit less so in, in the sort of confessional Reformed tradition just because the Psalms in general play such a prominent role in Reformed worship. Um, I do agree with you that broadly, like, we, we in the Western evangelical w- world don't, we don't know how to do laments. Um, I'm not one of those people that would say im- imprecatory prayers are inappropriate. I know there are some even within the Reformed world that would say im- imprecatory prayers are not appropriate for God's people in, in the new covenant. Um, I don't know that I agree with that, but, but that's another example of, like, that's in the prayer and hymnbook of our people- Right ... and we don't really know how to do it. Yes. So, and, and imprecation and lament are very closely related to each other. They're, they're very similar, um, ways of thinking and they're, they're both kind of modes of prayer that, uh, we don't, we don't really engage in. And so when we do have- when the occasion arises, we're, like, out of practice. So that's a great, uh, a great [00:13:00]affirmation and yeah, a little, a little weirdly heavy. Maybe this is gonna be a, a weirdly heavy episode. Who knows?  Jesse Schwamb: Yeah, it very well could be.  Good Samaritan Deep Dive Jesse Schwamb: I mean, listen, it was no doubt heavy for the lawyer who stood up- True who was  Tony Arsenal: like- Nicely done ...  Jesse Schwamb: I'd like to justify myself, so Jesus, let me ask you, we took our question, "Who is my neighbor?" I do all these things. I'm down with the law. Yeah. I know all this stuff. And I think we had some really great conversation last time. I'm biased, but I think we had some really fantastic unpacking of the first part of this, and if you haven't heard that yet, you should go back and listen to episode 502. But in this episode, we're really getting into all of these wonderful and somewhat colorful characters. So I'm gonna pick us back up in Luke chapter 10, starting in verse 25. So I'm going back a little bit just to set that proper context for this amazing parable that Jesus tells us. So he says, "And behold, a scholar of the law stood up and was putting him," that is Jesus, "to the test, saying, 'Teacher, what shall I do to inherit eternal life?' And he said to him, 'What is written in the law? How do you [00:14:00] read it?' And he answered and said, 'You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself.' And he said to him, 'You have answered correctly. Do this and you will live.' But wishing to justify himself, he said to Jesus, 'And who is my neighbor?' And Jesus replied and said, 'A man was going down from Jerusalem to Jericho and fell among robbers, and they stripped him and beat him and went away, leaving him half dead. And a priest happened to be going down on that road, and when he saw him, he passed by on the other side. Likewise, a Levite also, when he came to the place and saw him, passed by on the other side. But a Samaritan, who was on a journey, came upon him, and when he saw him, he felt compassion.'" And he came to him and bandaged up his wounds, pouring oil and wine on them, and he put them on his own animal and brought him to an inn and took care of him. And on the [00:15:00] next day, he took out two denarii and gave them to the innkeeper and said, "Take care of him, and whatever more you spend, when I return, I will repay you." Which of these three do you think proved to be a neighbor to the man who fell into the robbers' hands? And he said, "The one who showed mercy toward him." Then Jesus said to him, "Go and do the same."  Tony Arsenal: Yeah. Yeah, this is one of those parables we, we mentioned, uh, I guess we've invented a new classification of parables called the Big Daddy parables. That's right. Um, uh, this is one of those parables that is so ubiquitous and well-known, uh, that word there, choice there was a little hat tip to my Lutheran friends. Um, so ubiquitous and well-known that I think we actually can, can rush into a common understanding and not, not be right at all about it. And I think the, the way this, uh, uh, the way I've seen this commonly done in, in circles I've run in in the past is this [00:16:00] becomes a parable about mercy ministry. Um, and, and the primary point is about how we serve our neighbors. And I think there certainly is, um, there certainly is an element of that that we can glean from this, that Christ is making a commentary on the fact that, um, the, the, the right way to not only serve your neighbor but to even identify your neighbor, uh, and it's funny because I think this is, this is where I think people go wrong. The, the Samar- or the, um, the, the lawyer is asking, "Who is my neighbor?" Right. And I think we commonly read this, and we read it to say, well, the Samaritan, uh, or the, the guy who got beat up is the neighbor. Right. And so we have to serve our neighbor like the Samaritan did. But the, the, the punchline, whatever, of the story is that the Samaritan is the g- is the neighbor, right? We, we call this the Parable of the Good Samaritan, but we might wanna call it the [00:17:00] Parable of the Good Neighbor. And so it says more about what it means to be a good neighbor than it does to, um, to say about who, who our neighbor necessarily is, right? The, the s- uh, the lawyer was asking, "Who's my neighbor?" And the answer was the one who shows mercy. And there's kind of a weird, there's kind of a weird paradox there, and this is something Jesus commonly does, where, like, He doesn't really answer the question. Um, the, the lawyer is like, "Well, who is it that I have to love," right? "The, I have to love my neighbor as myself, and who is it that I have to love?" And Jesus' answer basically is like, "Well, the good neighbor is the one who showed mercy." Well, that doesn't answer- Right ... His question. So I think we have to be careful when we, uh, we work through this not to just sort of default and jump to what might be called, like, the lowest common denominator interpretation, right? These are things that, yes, um, there is something to say about, uh, mercy ministry and how important it is to serve the, [00:18:00] serve those around us who are in need, right? That's, that's the command that comes out of this or the outcome that comes out of this is Christ is commanding this, um, this lawyer to go and be merciful to others. Um- But if we, if we move too quickly to that, we miss a lot of what this has to say about the nature of justification- Right ... the nature of Christ as, as the capital T good neighbor, right? The, the good neighbor who, who takes care of our sin and pays the debt for us to be restored, right? I don't, like I said last week, I don't think that that is too on the nose. Um, I think we miss the fact that the question, uh, the question is coming from a place, and we talked about this a little bit last week, but and maybe we'll get into it a little more. The question is coming from a place, um, whether you view this negatively, like I think most do, and there's warrant for that, or whether you view it a, a little bit more neutrally or maybe even positively, which is where I land, the desire to justify or to be [00:19:00] justified is not a bad desire. And the, the text doesn't seem to offer a lot of commentary on the fact that the, the, um, lawyer is desiring to justify himself, other than the implied commentary o- of what the parable says about salvation in that someone else needs to save you, so you can't do it yourself in the first place. So I'm excited to get through this. Um, I, I think we're probably gonna be here, we're gonna camp out here for at least another week after this, 'cause there's just so much to this parable. Who knows? Maybe we'll fly through it and it'll be a quick conversation, but I, I don't... That's not really our jam. Um- That's not really what we do But yeah, it, it's, it's a big daddy parable. There's a lot here to unpack.  Jesse Schwamb: Yeah. You're right about that. Interestingly, as always, Jesus flips the law, but here the law flipping, like, ends up smacking you in the face because it does start with this inquiry about just identify for me who my neighbors are. If you give me these discrete instructions like the law has given me to do all these things, which by the way, I mean, even that when we have this lawyer saying, [00:20:00] "I've done all these things. I've identified just for instance that the law includes loving the Lord God with everything, every part of who I am." He says like, "Yeah, I've done all these things." This is, I've already accomplished that. So now let me get, become self-justified in confirming I've done all these things. If you just tell me who the neighbors are, I'll be able to say to you, "Yep, I've already done that." Instead, what happens is Christ says, "Here's what neighborly love looks like. And what it's gonna look like is so dramatic and so shocking that you ought to take pity and have concern and show compassion for those not just who are unlike you, but are, like, abhorrent, those who you would even never identify with in the parable of the story I'm about to tell you." So I think there's all of that, like you said, to move away from just kind of categorizing this as a nice homily about how we ought to behave. However, there might be, like, some kind of moralistic theme in this that directs us toward actions of love and generosity, which by the way, could just be common grace. Those exist outside of strict belief and adherence to the gospel, and certainly can be far afield from actually loving Christ. [00:21:00] The other thing that I think sometimes happens with this, and I'm gonna be unpopular on this one, I'm afraid, but is that I think there is often a lot of allegorical excess. And certainly there are people more intelligent than I who really embrace that. So I'm looking at you, Patristic Fathers. Like, you know, if you wanna read some interesting stuff, everybody can go look up Origen or Augustine on this. Yeah. And they allegorize this parable in New England what we would call wicked fine detail. I mean, down, down to everything. So the oil and the- Yeah ... wine, the soil, each of the persons here representing something that in itself, like, everything. And I think that that is okay. What I struggle with on that is, and this is where I'm unpopular, I think, is that- There are a lot of other exegetes, I don't think I'm alone, that would look at this and say, "Yes, there is something about this that draws us into, like, just general typological resonance. I'm not gonna reject that." There are these, like, broader canonical themes of, like, helpless [00:22:00] humanity, like you said, and undeserved mercy. Those all legitimately, I think, echo the gospel truths. But I'm kind of resisting, or I'm prone to resist, treating every narrative detail in this as some kind of, like, independent cipher. Yeah. And so I think I want to come a little bit in criticizing, like, the allegorical method here, that instead what happens when we do that is we're, we're... I think we're obscuring a little bit Christ's actual didactic purpose, which is fundamentally ethical and legal, 'cause that's the question he's answering. He's trying to answer this question, "Who's my neighbor?" And he's gonna do it- Right ... with this definition-shattering example. And so I think, like, the most responsible hermeneutic here affirms that, like we said before, a parable should have a single main point, and it's determined in this context by that punchline, like you said. Um, at the same time, I think we can legitimately, like, permit some restrained theological reflection on, like, that broader resonance with the gospel. I'm not denying that. But without multiplying, like, allegorical [00:23:00] correspondences like the text itself doesn't even make. Even, even coming down to, like, who we see as Christ in the story, while that can be useful and helpful, it's not the same identification that we've seen in other parables. Yeah. So that's what makes this, like you're right, Tony, like, really unique and very interesting because we can draw lots and lots of parallels, and perhaps we should. But at the same time, it's always good to remember what is it that Jesus is on about here? What is it that the hearers were really being prone to understand and mull over and meditate on? And that's, like, this first principle of neighborly love, like you already called out.  Tony Arsenal: Yeah. Yeah, and I, I agree with you, too, is I, I think, um- We can sort of fall into a trap or a pit of assuming that all of the parables are meant to explain the same thing. Sure. And I think, like, within Matthew maybe that's a little bit more, uh, accurate because m- I think all, if not [00:24:00] most of, of the Matthean parables, you know, the Kingdom of God is like, the Kingdom of God is like. So th- like, that repeated f- refrain of, like, the Kingdom of God is... In, in Matthew, Christ is using parables to teach about the mysterious hidden reality of the kingdom in a way that people can understand. Um, this is different, right? This is not a Kingdom of God is like. There is no, um, clear this is like that, uh, introduction to this parable. Right. I, I've actually even read some commentaries that would question the assignment of the title parable to this, because they want to restrict what a parable is to those sort of kingdom, like, explicit simile- Good point ... things. Yeah. So- Right ... but I, I do think, um, w- we, we have to be careful not to run down that road, because this parable is not really... Again, like, it's not explaining what the Kingdom of God is like. This is trying to, um, not trying to, Christ is [00:25:00]articulating a reality that is baked into the law, um, and he's flipping the question on its head, and this is what I think is so, um, so wrong about the allegorical approach, right? Is that the allegorical approach seeks to find symbolism in every discrete character or element of the, of the parable, or of the, the allegory if you wanna, we wanna distinguish it. This really is, is trying to just get at that one point. And what- Mm-hmm ... I think is so, what must have been really just infuriating for this lawyer, um, regardless of what happened after this, right? We don't, we don't get commentary like we do with the rich, young ruler, and the stories are in many ways are very much the same. Like, it's the same basic setup. But we don't get commentary that, like, he went away sad, like we do with the rich, young ruler. We don't know what happened with this guy. We don't know what his reaction... But I, I'm sitting there putting myself in his place, and I'm, I'm thinking through this, and this is one of those things that it's actually hard even to mentally get yourself there. The, [00:26:00] the, each character that is introduced here, um, is a candidate for the neighbor. Right. But the most obvious candidate based on, um, the way we commonly interpret this, is that the dude who gets beat up and left stripped naked is, is the neighbor that we're supposed to love Right? So the lawyer, as he's hearing this parable, as it's being told, and the, the people who are there listening, right, the, the other people that are around, there's this character introduced, "Who is my neighbor? Well, a man was going down to Jerusalem. He fell among roggers, Roger, robbers, who stripped him and beat him and departed, leaving him half dead." Like, the obvious answer is that Christ is introducing this poor, destitute, beat-up, naked dude, uh, as the neighbor that needs to be loved. And so he goes through the whole parable, and you're like, oh, well, like, the, you know, the, the priest and the Levite, they didn't love this guy. Uh, the Samaritan, you know, I think an audience of Jews probably would've been thinking like, "Well, the Samaritan can't be..." You know, the Samaritan [00:27:00] is just a dude. Like, none of these people are loving the, the, the beat-up dude like a neighbor should. Right. And then all of a sudden, Christ flips the script, and the neighbor is not the dude who's laying there naked, half dead, who's been rescued and, and, you know, restored and is being healed. It's actually the Samaritan. And so there's this... We have to... Part of the reason, I think, I mean, I, I, I guess I don't know for sure, but part of the reason I think s- that parables have this, like, reversal of expectation baked into many of them is that it is there to challenge our assumptions, and th- that sort of whiplash effect when you get to the end of it, you're like, "Whoa, that was like he was talking about totally, something totally different than what it seemed like he was talking about." I think that's actually a teaching tool here as well. Right. That the, the whole time you're thinking like, "Oh, this dude is the neighbor, and I've gotta figure out how to love him best," and that's what plays into these mercy ministry interpretations, is thinking that the, the point of the parable is to show us how to take [00:28:00] care of the, the people who need help, when really the point of the parable is the good neighbor. And, uh, we might butt heads a little bit on this, 'cause I think I take probably more of a Christological, uh, topological, typological interpretation than you do. I, I think that the point of the parable is that you can't justify yourself, and the only one who can justify you is the one who's kept the law perfectly. And what does it mean to keep the law perfectly? Well, love the Lord your God, but also love your neighbor as yourself. Well, who's the only person in the story who's loved the neighbor as himself? The one who s- rescues and heals and pays for this poor man who's been, you know, waylaid by robbers. He's the good neighbor who fulfills the law. He's the one who's justified himself. Now, yes, "Go do likewise," there's some echoes there of, of the go and sin no more language that we see in other places, too. So I, I think this parable is more, is more about- A, and this is where it shares some affinity with the rich young ruler, [00:29:00] right? The rich young ruler is told to go and to, to sell everything he has and donate it to the poor and to come and follow Christ. And he says, you know, he, he can't do that. He walks away sad. In this instance, it's the same kind of situation. It's an, a question about how do I fulfill the law? What do I need to do to be saved, to inherit eternal life, to obtain eternal life, whatever the phrasing is. And the answer is, "Obey the law perfectly." And the guy goes, "Well, hey, I did that." And he said, "Well, let me show you how much you didn't do that." And the reality is the only one who did that is Christ, the good teacher, right? I mean, there, there's so many parallels between these two accounts. It, it's almost the same, it's almost the same story. This one just in sort of parable answer form versus a more direct form, which we see with the rich young ruler. Jesse Schwamb: Yeah, what I find really fascinating about these is that whereas, like you said, the, some of the other parables, they come under the volitional teaching of Christ. That is, He is presenting forward the topic at hand. So usually it's in the context of conversation, but He essentially makes [00:30:00] the segue. He presents and opens up this new kind of vista to explore. In this case, or in both those cases you talked about, the confrontation really comes from the outside. Of course, God, through Christ, predestined all of these things to pass, so I'm not saying that Christ was caught off guard, of course, by this line of questioning. And presumably He understands that when the lawyer asks this question, He knows that it's from a position of self-justification. So I don't disagree that that might be there, some of that at play, and that really the ultimate end of this would bring, to bring one's self to the realization that you can't do this. At the same time, though, I think almost, especially in this one, I think, uh, it's not that Jesus withholds that, but I read that do, go and do likewise is this is what you said you wanted. You asked me for an answer, and I gave you the answer. You asked for the law- Yeah ... I will give you the law. So I actually don't know how this ended. It doesn't strike me that it ended well, and I think, I don't know if there was some kind of massive realization there, but it's almost as if there is some [00:31:00] obscuring of this. This is like typical parable, parable language where I think if you're there and you're listening, and you're trying to just track with the question and track how that compounds and corresponds with the law, that you would leave more destitute, more confused, and perhaps more angry than before, and certainly not in a position of understanding, "Well, th- this one before me is the Christ." But that's exactly what parables do. So again, I, I think to me- Right ... I see this more as certainly, again, there are these wonderful themes These kind of overtures of the gospel within, but they are dark and very obscured because the man asks a question about the law, and Jesus comes with a message about the law. And like you said, that law is- Yeah ... like, there's almost no grace in his tone as I read it because, not that he is not graceful or full of grace and gracious, but this guy asks for justification under the law. And so it ends with saying, it ends with this really phenomenal phrase, of course, of the lawyer realizing he's got himself [00:32:00] caught in having to respond truthfully in answering the question of who is the neighbor, but of course doesn't identify the neighbor except to say, "Oh, the one who has compassion," as if like he himself couldn't bring himself- Right to say these words. And then for Jesus to say, "Yeah, go do it," is, is kind of like the ultimate nail in the coffin.  Tony Arsenal: Yeah, and to tell a first century Jew to go and do, to be- Yes ... like a Samaritan is- Yes ... you know, e- even, even though that's not, like, highlighted in the text, you're right. Like, the, the lawyer probably couldn't bring himself to say the Samaritan was, right? And I, I think, um, you know, whether you take, uh, and maybe I'm novel on this. I guess I haven't really read, read a lot of people that take a, a more optimistic approach of this. But whether you take a more optimistic outcome approach or a more pessimistic or neutral, whatever, the, the actual outcome is the same, right? The, the lawyer is asking about self-justification under the law, like you said. Right. And Christ gives him [00:33:00] that. He tells him exactly what that means and what that looks like. And I think the, the impossibility of being the good neighbor as is described in the parable is exactly the sort of beat down of the law that, that, you know, we've talked about in the past is it's not as though, um, the, the, the actions of the Samaritan are not, uh, outwardly impossible, right? We- Right ... it's not unreasonable to think that someone could rescue someone from the side of the road and bring them to ... And like, the scenario itself is not that crazy. But the, the overall complex of the scenario, right? The fact that this man, um, was going down from Jerusalem to Jericho, right? The, the ... All of this points to sort of like an impossible circumstance, an impossible situation. And, and the idea that even [00:34:00] within that impossible situation you're still expected to take care of the person who is your enemy, right? The Samaritan seeing a Jewish man beaten by the side of the road- That's right ... and although the parable doesn't specifically call out that he's Jewish, if he's going from Jerusalem to Jericho, there's an implication that he may actually also have been a priest. Um, we, we don't need to get into all the details on that, but there's, there's some good, uh, some good research out there that would point to the fact that the road from Jerusalem to Jericho is, uh, was actually a very common pathway traveled by either priests or Levites. And further evidence is that a priest and a Levite are also on this same road. And so the idea that the Samaritan would, um, would- Sacrifice of himself to take care of someone who very likely considers him to be an enemy, and sacrifices in a pretty significant way. Um, I, I'll, I'll pause and now as you're [00:35:00]talking I'll do all the, the background scrambling to make it look like I know exactly how much- a denari is supposed to, to be, and I know we've talked about it before, it's just not there.  Lavish Impossible Mercy Tony Arsenal: But, but it's not a- Yeah ... it's not a trivial amount of money. That's right. We're not talking about checking this guy into, like, a Motel 6 and, and dropping a couple hundred dollars. We're, we're talking about a substantial amount of money and, and we're talking about a commitment to pay whatever is required. Okay. An unknown amount of money for this man who has been left for dead. We're not talking about a minor injury. The, the robbers beat him up, they took his clothes, and they expected him to die in the desert. He needed to be carried on a donkey. He needed to have immediate first aid attention. We're talking about a, a relatively long-term recovery. So the scenario would be more like, we think of it like, "Oh yeah, I dropped him off at the local hotel for him to sleep it off." The scenario would be more like, "I found a guy on the side of the road. I didn't know who he was. He's, he's of a group of people that would consider me to be their enemy, and he's been shot 100 times, and I'm gonna patch up his [00:36:00] wounds. I'm gonna take him to the hospital. I'm gonna not only pay and say, 'Here, I, I've already used some supplies. Let me pay for that,' but I'm gonna pay for all of his medical bills until he's healed." Like, that's the scenario we're talking about. So it's not, it's not just, like, a good deed that has been done that is maybe, like, a really, really good deed, like it's a really nice thing to do. It's a, it's an outlandishly almost impossible to conceive of doing good deed. N- I don't know anyone, um, who would... And, and I know a lot of really great people. This is not a slam. I don't know anyone who would find a stranger on the road and who is, who's gravely injured and commit to pay for all of their medical care until they're healed. I just don't know anybody who would do that. Right. Um, some might say there's actually some wisdom in that, and, uh, we've talked about how sometimes the parables present a situation where maybe, like, this isn't actually the best practical knowledge. It's there to prove a point. Right. But I don't know anybody who, I don't know anybody who would do that, who, who would even think about doing that. Um, so the, the scenario here is one [00:37:00] of impossible lavish goodness being extended to those who you have no reason to be good to, and probably have reason to not be good to. That's what we're talking about. And so the, when the, the lawyer is told to go and do likewise, he's being told to do something that is impossible to fulfill, or even to conceive of fulfilling. And so there is this element of, like, "You think you can obey the law? Well, let me tell you how much you can't  Jesse Schwamb: obey  Tony Arsenal: the law."  Jesse Schwamb: Right. By the way, this episode is brought to you by State Farm. Like a good Samaritan, State Farm is there. Every time we've been saying good neighbor, I've been just been trying to avoid thinking about- Yeah Jake from State Farm. That's what I've been doing most of this time.  Tony Arsenal: Jake from State Farm?  Jesse Schwamb: Um, I totally agree, of course.  Priest Levite And The Law Jesse Schwamb: Like, what strikes me here is that it's, like you said, there is all this emphasis on what it means to show neighborly love, but the setup is also in those who basically should be showing it but aren't, and that's where we get, can get into this lovely... It's, [00:38:00] it's okay to kinda think through some of these characters. You know, for this priest and the Levite here, and what we know about them is that they, at first it sounds like there, there's almost this sense in the language like the priest falls ab- upon this, this, you know, bloodied man by chance, and that kinda heightens the drama, I think. The priest's confrontation is a little bit unplanned, but it's immediate and unavoidable, and he chooses to cross on the other side of the road, which is of course a deliberate act of avoidance. It's not mere obliviousness. And then the Levi almost goes further, or he came to the place, he saw him closer inspection, you know, greater culpability, and yet he still passes by. I really do wish I could hear this, like, in real time, like be among, because I have to- Yeah ... wonder that there'd be this kind of sense of building in the story. And the people might be kind of getting the sense that the characters that they know and love or should love as the heroes are not gonna be performing that way. And so I think even they're curious. They might be hoping against hope that it's gonna turn out well, but knowing the question and maybe something about Jesus, [00:39:00] they might anticipate that he's gonna go in a different direction. And so again, I think we have to stick with the text here. Like, Jesus doesn't explicitly state the motives of these gentlemen, but it's truthful. What's true- Right ... is that, like, these boys should have known better. You know, a lot of people have speculated that it was for ritual purity concerns or the, another ambush or social distance or just callousness. And I think that ambiguity might be deliberate because, again, what cuts against the lawyer here is whatever the specific excuse, the point is that these, like this kind of professional religiosity and even, like, meticulous law observance are of course not identical with, and probably can even distract or obstruct the love of neighbor that the law itself commands, which is wild, right? Because we talked about how, again, this just shows the law doesn't empower you to do the thing, and in fact, here- Right ... you could essentially abuse the law so that you suck the spirit right out of it and therefore do not do the very thing that it was intended to accomplish. So even this by itself, you just stop the parable here, it's kind of condemning because it's really this [00:40:00] potent warning against some kind of merely external ceremonial, professionalized religiosity that fails to produce, I guess, what Matthew calls, like, the weightier matters of law, like justice and mercy and faithfulness. And, you know, we should understand this because I think those that are from tradition have a certain affinity for the third use of the law as a guide for the grateful Christian living, and that's, you know, kind of what we're talking about here. But it insists that true law keeping is never merely ritual or notional, but it must issue in love, like costly love. Love outside of being inconvenienced is not genuine. I, I guess we'll get there. But, you know, I don't wanna harp on the characters as some are prone to do, but that is, I think, why the characters are here. It's both to set up and show, like, you're about to see that you really do not wanna identify by your own persuasion, by your own presuppositions with the one who's gonna be the hero, that is the, the one that shows neighborly love. At the same time, I'm gonna show you by way of condemnation that those who should exercise the greater love, [00:41:00] that do know better, that should know better, that should emblem- be emblematic of the spirit of the law, have done the exact same thing. Which I can only, uh, hope but believe is what this lawyer heard as well was that he was hearing that he was being stuck into this place before he was even given the question, well, who was the neighbor here? Tony Arsenal: Yeah. Yeah, and I, I think, um- There is a real sense in some of the parables that are sort of spoken against people. Um, this one doesn't specifically use that language, but it, it is a targeted, kind of a targeted response. There is a sense that throughout the course of the parable being told, they start to recognize midway through that they're like- Right you are the man. Like, this is one- Right, right ... of those Nathan and David kind of parables where, like, at some point the realization must have dawned on this guy that, like, "I've gotta be somebody in this parable." And I think that's where, where the, the challenging part is, is it's not clear, um, [00:42:00] it's not really clear even at the end of the parable who Christ is intending this guy to be, right? Right. Is he the lawyer or is he the, uh, is he the, the dead man on the side of the road, right? Is he... Or the dying man. Is, is he the l- the priest and Levite who pass by? Is he supposed to be the Samaritan, which would just be wildly offensive. Um, he's not necessarily, like, supposed to be anyone except for the fact that now at th- the punchline of the, the encounter here, Christ says, "Go and be like the Samaritan." And it's kind of like y- you know, if you were really following God's law, you would be the Samaritan in this one- Yeah, that's right ... but you're not. That's right. You're not and you can't be. Um, and so go, go ahead and do likewise.  Christ As True Neighbor Tony Arsenal: Um, I, I do think, too, there is some elements here where, um, I- Again, I, I think I take a little bit more of a typological, Christological-centered approach on this, but I, I don't think they're incompatible. But I do think there's an element here where Christ is also [00:43:00] unveiling, uh, sort of what he would do, like what, what his own plan of salvation is as the good, as the capital G, capital N good neighbor. Um, he is the one who does pour oil and wine on our wounds, right? A- and I don't wanna ... I don't think we need to fly off the allegorical deep end of reading oil and wine to be a reference to the Holy Spirit and t- Right but sometimes those things are evocative, indirect things that should, we should call our mind to those things. Like, I think, um, you know, when Melchizedek comes to bless Abraham and he, he presents him with bread and wine, right? I, I think, like, it's okay for us to go, "Wow, the Holy Spirit really made a point there that's subtle." And I think those little things within this parable drive me to look at this a little bit more along the lines of not only is there this sort of, like, law beat down, you [00:44:00] know, John Bunyan or not, um, Bunyan style, like the, "Moses just beat the crap out of me," kind of a- Right ... kind of a thing from Pilgrim's Progress. There's that, and I think it's really there. But it's also, uh, it's also sort of like this, uh, you know, "Blessed is the one who has ears to hear" side of it of, like, for those who are regenerated and can see the parable, can see the figures in the parable, it is now this beautiful picture of what it is that Christ does for those who cannot do it for themselves, right? And it's almost like the parable becomes a litmus test. If you look at the parable, and as you're reading through it, you sit there and you go, "Yeah, man, I'm like that guy who got beat up and left for dead. That, that really describes me," um, you're gonna get to the end of this and you're gonna be sort of, like, sitting in awe of, like, "Man, I have such a great savior who threw me on his donkey and, and promised to take care of all of my, all of my wounds, and promised to pay whatever it, whatever it cost." Um, y- you know, and all of these elements of, [00:45:00] like, oil and wine and, and all of these things be- kind of become alive to you in a way that someone who sees themselves as the, the good Samaritan, who thinks they're the one who's gonna come and rescue people, or I think increasingly in our day, and it's, it's weird to even say this, I think there are people who would look at this and resonate with the priest and lawyer and actually say, like, "Yeah, they shoulda, they shoulda crossed to the other side of the room." Mm-hmm. I've heard defenses of that in trying to argue that- The priest and the Levite, if they had, if this person was dead, they had touched the dead body, then, you know, they would've been ceremonially unclean. Uh, all of that is, I think, worth speculating about. But the reality is, um, who you see yourself in the parable actually says a lot, I think, about how you see Christ in light of either our ability to fulfill the law or our inability to fulfill the law, and therefore have our need for Christ. If you think you're the good Samaritan, if you think you're the one that's gonna come and [00:46:00] rescue people, that you're gonna be, you're gonna be the good neighbor, you're much more likely to see, uh, to, to be needing this as a sort of a law beat-down. Where those of us who, maybe this is the way you wanna parse it out, right? There's those of us who are, uh, regenerated and in Christ, and this is third-use law, right? This is, this is us- Right ... seeing what it means to be holy, and going and doing likewise, trying in our power, in our, our best to go and do likewise, empowered by the Holy Spirit, recognizing that we can't, and trusting the Lord to accept our feeble attempts- Right and be pleased by them. Right. Um, or maybe if you're not regenerated, this is f- this is first use, right? Right. And, and, and this is actually there to terrify you and to show you your condemnation and to serve as your condemnation. And, and there's even, and I didn't really intend to go all the way with this, but there's, there is also an element in here, and this is where, like, the mercy ministry interpretation comes in, where this is civil, this is civil law, where this is the, the, the, um, you know, the civil use of the law [00:47:00] to restrain evil, to show society what it is to be good, to, to restrain sin. Right. Yes, we want to be, uh, we, I would rather live in a society where people stop and help someone who's stranded or injured on the side of the road than, than a society where people pass by. Um, so I, I think all of those elements are in play here, and we do have to be careful not to take the full-on, like, never go full allegory approach to this, 'cause y- you can really... That's just a good general wisdom for all of, all of the Bible, but especially the parables and other figurative stuff. You can really just go totally far afield of what actually the point of the parable is- Right ... if you're not grounding it in the purpose that Christ is teaching it for, and, and the stated outcome of the parable, right? No one in the Bible makes c- I don't know that anyone in the Bible makes specific commentary on this within scripture, but the, the idea that, like, there's all these hidden meanings, well, if those are the hidden meanings, then why doesn't Christ talk about it? Why doesn't he come back- Right ... and [00:48:00] interpret those symbols later on like he does, like the Parable of the Sower or the Parable of the Seeds or Soils. Um, that one is much more directly allegorical in that the different seeds, the different soils represent specific people with specific s- scenarios. Christ comes and, and does that allegorical interpretation later on in the passage. There's nothing like that here. So I think we have to be really careful not to slip down that road. Jesse Schwamb: I think that it could be all those things. I, I totally agree with you on that. I think it could be all the use cases of the law. I think what makes this so wonderfully complex and a little bit tricky is that when I read this, I actually don't necessarily find myself gravitating toward putting myself in one place or the other. It almost depends on where I am or what's going on in my life. So for example, I think any time that any one of us, and we've all done this as Christians, have quenched the spirit, especially with respect to helping, serving, or loving others as my, our neighbor, then we're firmly in this parable in the place [00:49:00] of the priest and the Levite. Sometimes I think we are the one on the side of the road. We look to the church, to our brothers and sisters to help us, and what do they help us with? Like you were saying, Tony, they help us with that blood and oil. They help us with this, the power of the Holy Spirit, which is given to each one to help and to serve, to identify, to comfort with the comfort we ourselves have been received. And then I do think, and this might be unpopular, that, that sometimes by the grace of God, He empowers us to be the Samaritan, but only through His empowerment. Not, of course, because we're trying to just self-justify or because we're overtly generous in our own merit, but in fact, this is the way we ought to live, and that we ought to commend that kind of behavior to, again, acknowledge it as God-given and to promulgate it, especially among the body of believers. So I do think all three forms of the law are present there, but I do think I tend to, for whatever reason, right or wrong, I tend to tilt a little bit toward that third use here, just to see this as it's not wrong to, of course, to, I think, uh, lay over all of this, all these delightful variables and [00:50:00] details. Again, this idea of blood and oil, n- normative things, normal things, standard things that are being used to address- Yeah ... wounds. They're, they're... Of course, that would've been the practical way which you would've provided some kind of medicinal care to somebody in both that extreme circumstance, but also generally, because nobody's, like, keeping gauze or popping Advil to help this, this poor guy. And so it is- Right ... like this beautiful complexion of, I think, everything that we just talked about, that there is the law present, and depending on where you are, both in terms of your ingrafting into eternity, into the Kingdom of God, and then where you are in life, you- we should read ourselves probably, or l- let me say it this way, not so it's like eisegesis, but, like, that we should see ourselves often at different pli- times maybe playing or being tempted to play the parts of these different characters. And in that we find, I think, ultimately, of course, as you're saying, that Christ is over all, and that He is the one that, of course, perfectly emphasizes all of what it means to be the Savior, the [00:51:00] true loving neighbor who cares and binds and heals completely full stop. And yet there is something instructive here, I think, as well about going and bringing that compassion. I was just thinking, like, as we were talking, that there's such a difference, isn't there, like, in our world between these days, like, pity and compassion? Like, pity often is like, "Yeah, I feel sorry for you," but it strikes me as kind of like the James, is it James 1 or James 2, where it's kind of like, "Oh, you're... I, I'm so sorry that, like, you're, you're hungry and cold. You know what? Go, be warm, and be well-fed." You know, that's like pity. Like, "Yeah, I just- Yeah ... I feel a little bad. I identified with your emotions." Sending  Tony Arsenal: good vibes.  Jesse Schwamb: Yeah. I've got- Yeah. Yeah. That's right, right? Sending good thoughts and good vibes your way. I wanna say, like, keep those to yourself 'cause they're probably not all that- Yeah ... good. Um- I  Tony Arsenal: don't want your vibes.  Jesse Schwamb: I don't want your vibes. Get your vibes out of here. What I need is that power of God himself, uh, to bring compassion, and compassion is always wrapped in action. It identifies- Right ... and then goes. It, it's, it [00:52:00] is not self-promoting, it's self-sacrificing. And so that rule of law, which is like the good rule of law, the good teaching, the kind that brings life because it's the Decalogue wrapped in skin perfectly performed by the power of the Holy Spirit through the one who is perfect again in his passive obedience and active obedience. Yes, yes, we need, we need all of that. It's modeled here, I think, to a certain extent, but I think the go and do likewise is actually for all of us, but it's not the kind like we would say, "Well, like, good luck." It's more the- Yeah ... you know the one from whose side the blood flowed. You know the one who is pressed in the garden as if olives under the press leaking oil. You know who that one was, and that one is His spirit resides in you. So now go and do these acts- Yeah ... of mercy. Again, not s- for some kind of meritorious reward, but because you were made for good works, which were set apart for you to do, and part of those good works are [00:53:00] just always being a good neighbor. Tony Arsenal: Yeah. Yeah, and, and maybe to, to close out, I, I, I think maybe we actually did it. I don't know that we're gonna have to do another episode on this. I guess we'll see after we do- Who would've guessed? ... our postmortem here.  Mary Martha And Final Charge Tony Arsenal: But I, I think part, part of, um, part of what we need to at least acknowledge is that what, what follows this parable, right? This, this goes from a parable of a lawyer seeking to justify himself to now the account of Mary and Martha, and the fact that, uh, that, um, M- Martha, you know, is busy with much work, and Mary is sitting and listening to, to Jesus and is said to have chosen the better part. And I think, like- Mm ... this is something that I think because of the way, like, Bibles are formatted, the way that certain things are sort of, like, extracted out as discrete teaching units, this parable is pulled out and separated from this next part. And I, I think we can [00:54:00] really run into problems when we do that because- You know, even if we, even if we were to sort of treat the scripture as, like, a purely human book, right? Luke chose to put this account of Mary and Martha after this, right? And, and- Right ... probably not just because, like, it happened chronologically. There's no real, um, there's no real necessity that this account of Mary and Martha in this particular story had to happen immediately afterwards. Like, there's no organic link in, in the chronology of the story to drive that, right? And the two aren't related in terms of, like, historical cause and effect or, uh, proximity. There's none of those things. So the only answer as to why this was selected to follow the parable of the Good Samaritan is that there's some thematic connection that drove Luke as an author to put this, put this right following that. And so I think even that should drive us to thinking about, all [00:55:00] right, we've got this statement of go and do likewise, show mercy. Now there's almost this foil that the, the, the person in, in the account in the, the narrative here, and a, a true narrative, right? We're not in parable land anymore, but the person in the narrative that seems to be showing mercy, seems to be taking care of people the most, is actually the one who's chastised a little bit for, for being- Right overly zealous about m- mercy ministry, hospitality ministry- Right ... is what you might call it. She's the one who's like, "Tell my sister to help me with this." And she said, like, "You know, you're always gonna have time to do this, but, like, I'

Origen of Alexandria (c. AD 185–253/254) was one of the most influential biblical scholars and theologians of the early Church. Born into a Christian family in Alexandria, Egypt, he received a strong education in Scripture, Greek philosophy, and classical literature. His father, Leonides, was martyred during the persecution under Emperor Septimius Severus. According to Eusebius, the young Origen desired to join his father in martyrdom, but his mother prevented him from leaving the house. Origen devoted his life to studying and teaching the Scriptures. His most remarkable scholarly achievement was the Hexapla, a massive comparison of the Hebrew Bible with several Greek translations arranged in parallel columns. This work demonstrates his concern for the wording of the biblical text and his recognition that translation differences could affect interpretation. He eventually moved to Caesarea Maritima, where he established an important center for Christian teaching and biblical scholarship. Origen taught that Scripture possesses several dimensions of meaning—commonly described as literal, moral, and spiritual. He respected the historical sense, yet he frequently employed allegorical interpretation to uncover deeper truths concerning Christ, the Church, and the soul's journey toward God. For Origen, the Bible was not merely a record of the past; it was a living word through which God continued to form and transform His people. Some of Origen's theological ideas became controversial, particularly his speculations concerning the preexistence of souls, the final restoration of creation, and the relationship between the Father and the Son. Certain teachings later associated with him were condemned, although scholars continue to debate whether all of them accurately represented Origen's own thought. We should therefore distinguish between Origen himself and later movements that developed some of his ideas. Despite these controversies, Origen's influence upon Christianity was immense. His biblical scholarship shaped Greek, Latin, and Eastern Christian traditions and influenced figures such as Athanasius, Gregory of Nyssa, and Jerome. He was eventually imprisoned and tortured during the persecution of Emperor Decius and died a few years later. Origen should be remembered as a courageous Christian teacher who devoted his extraordinary intellect and entire life to understanding the Scriptures and leading believers into a deeper love of God.

Mucho antes de los templos de piedra, la palabra escrita o las fronteras en los mapas, la humanidad descubrió su primera herramienta ritual: la voz. En este episodio nos sumergimos en las frecuencias, ritos y secretos de los cantos ancestrales, una tecnología sonora milenaria diseñada para sanar el cuerpo, preservar la memoria colectiva y tender puentes con lo invisible. Analizamos desde el vestigio musical más remoto de la historia —el Himno a Nikkal tallado en arcilla hace más de 3.400 años— hasta los mecanismos neurobiológicos que explican cómo la repetición armónica altera nuestras ondas cerebrales e induce estados profundos de trance. Exploramos también el reverso más oscuro del sonido ritual: los temibles cánticos del Chöd tibetano con trompetas de fémur humano, la hechicería nórdica del Seiðr, los ícaros de brujería en el Amazonas y el desgarrador Keening gaélico. Finalmente, aterrizamos en la península ibérica y sus islas para rescatar dos joyas del aislamiento sonoro: el visceral cant pagès y el "uc" de Ibiza, con ecos púnicos milenarios, y la atmósfera lúgubre del Canto de las Ánimas en Las Hurdes. Apaga las luces, ponte los auriculares y acompáñanos a sintonizar con la vibración más antigua de la Tierra.

Qué Temas Quieres Escuchar Toca y Hablemos. TE LEO.#Cáncer #TerapiaMetabólica #DietaCetogénicaPor años nos han dicho que el cáncer es principalmente un problema genético, algo que "toca o no toca" según la lotería del ADN. Pero cada vez más especialistas señalan que el origen real podría estar en otro lugar: la mitocondria, la disfunción metabólica y el ambiente en el que viven nuestras células.En este episodio recopilatorio de Cómo Curar, reunimos algunos de los momentos más interesantes de distintas entrevistas con especialistas en oncología integrativa y medicina funcional. Buscamos entender el cáncer desde una perspectiva muy distinta a la que estamos acostumbrados a escuchar:● Por qué, según la teoría metabólica del cáncer, el origen real estaría en la disfunción mitocondrial y no únicamente en los genes.● Cómo las células cancerosas se alimentan de glucosa y glutamina, y qué relación tiene esto con el funcionamiento del PET scan.● Qué exámenes de sangre y orina pueden ayudarte a detectar a tiempo un desequilibrio que eleve el riesgo de cáncer.● Por qué la dieta cetogénica y el índice glucosa-cetona (GKI) se usan como apoyo en algunos abordajes oncológicos.● Los tres factores que, según los especialistas, más ayudan a prevenir el desarrollo de cáncer: oxigenación de los tejidos, vitaminas del complejo B y evitar toxinas ambientales.Disfruta de este episodio y de muchos más en ComoCurar.com o en tu plataforma de podcast favorita. Aquí tienes todo lo que necesitas para seguir cuidando tu salud:Consigue mis fórmulas en USA y México: https://store.dracocomarch.com/es/Consigue mis fórmulas en Europa:https://vitatiendaeuropa.com/es/Visita mi Podcast:https://comocurar.com/Sígueme en redes:https://www.facebook.com/CocoMarchNMDhttps://www.instagram.com/cocomarch.nmd/https://www.youtube.com/@CocoMarchNMDhttps://www.tiktok.com/@coco.march.nmd Aprende de mi blog:https://blog.dracocomarch.com

Ancient apologetics is usually treated as a literary genre or a branch of early theology. This Element offers a different account. It argues that many Jewish and Christian texts conventionally labeled 'apologetic' are better understood through a bibliographic and archival lens: They produce authority not only by defending doctrines, but by organizing books, constructing corpora, mobilizing archives, and regulating interpretation. Tracing a trajectory from the Letter of Aristeas to Jerome's De viris illustribus, this Element shows how citation, collection, cataloguing, and textual ordering made traditions appear authoritative. Examining Aristeas, Josephus, Tatian, Justin, Origen, Pamphilus, Eusebius, and Jerome, it argues that apologetics is best understood as a form of curatorial power through which ancient communities learned to think with books. This title is also available as open access on Cambridge Core. New Books in Late Antiquity is presented by Ancient Jew Review. Sabrina Inowlocki is a Senior Research Fellow Institute for Religion and Critical Inquiry (IRCI) at the Australian Catholic University. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

What did the earliest Christians believe about the Virgin Mary? That's what I'll cover in this video, looking at both orthodox and heterodox groups, as well as written and material evidence. This is the longest and most detailed video yet in my ongoing series on the history of Marian doctrine and devotion. Join Me on the Camino!: https://www.gospelsimplicity.com/pilgrimagePre-order my novel, The Long Road to Holy Island: https://amzn.to/4sISAC9Get access to my book club, one-on-one office hours, show notes, and more:  https://patreon.com/gospelsimplicity Make a one-time donation: https://paypal.me/gospelsimplicityBook a meeting: https://calendly.com/gospelsimplicity/meet-with-austinRead my writings: https://austinsuggs.substack.comVideos Referenced: Protevangelium: https://youtu.be/rgHV-leh6P8?si=cseP3b3EpdPoSqCkDormition/Assumption: https://youtu.be/0ylKNQmE1oE?si=DSHGJLl_yXO75-4JRejecting Mary? https://www.youtube.com/watch?v=aCZ-ZK8e17c&list=PLPYmFzsNDDO-WMGWwl6gTofsw_J-k_Bcd&index=4Recommended Secondary Sources: Yale Dura Europos Website: https://duraeuropos.artgallery.yale.edu/Stephen Shoemaker, Mary in Early Christian Faith and DevotionMiri Rubin, Mother of God0:00 Introduction012:28 Ascension of Isaiah06:03 St. Ignatius of Antioch07:38 St. Justin Martyr09:52 Protevangelium of James13:52 St. Irenaeus of Lyons20:23 Gnostics on Mary24:44 Tertullian26:35 St. Clement of Alexandria27:48 Origen of Alexandria30:53 Third Century Summary31:23 Sub Tuum Praesidium36:37 Mary in Early Christian Art40:49 The Book of Mary's Repose43:19 Concluding ThoughtsDisclaimer: Links in the description may contain affiliate links, from which I receive a small percentage of the purchase.Support the show

Ancient apologetics is usually treated as a literary genre or a branch of early theology. This Element offers a different account. It argues that many Jewish and Christian texts conventionally labeled 'apologetic' are better understood through a bibliographic and archival lens: They produce authority not only by defending doctrines, but by organizing books, constructing corpora, mobilizing archives, and regulating interpretation. Tracing a trajectory from the Letter of Aristeas to Jerome's De viris illustribus, this Element shows how citation, collection, cataloguing, and textual ordering made traditions appear authoritative. Examining Aristeas, Josephus, Tatian, Justin, Origen, Pamphilus, Eusebius, and Jerome, it argues that apologetics is best understood as a form of curatorial power through which ancient communities learned to think with books. This title is also available as open access on Cambridge Core. New Books in Late Antiquity is presented by Ancient Jew Review. Sabrina Inowlocki is a Senior Research Fellow Institute for Religion and Critical Inquiry (IRCI) at the Australian Catholic University. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Ancient apologetics is usually treated as a literary genre or a branch of early theology. This Element offers a different account. It argues that many Jewish and Christian texts conventionally labeled 'apologetic' are better understood through a bibliographic and archival lens: They produce authority not only by defending doctrines, but by organizing books, constructing corpora, mobilizing archives, and regulating interpretation. Tracing a trajectory from the Letter of Aristeas to Jerome's De viris illustribus, this Element shows how citation, collection, cataloguing, and textual ordering made traditions appear authoritative. Examining Aristeas, Josephus, Tatian, Justin, Origen, Pamphilus, Eusebius, and Jerome, it argues that apologetics is best understood as a form of curatorial power through which ancient communities learned to think with books. This title is also available as open access on Cambridge Core. New Books in Late Antiquity is presented by Ancient Jew Review. Sabrina Inowlocki is a Senior Research Fellow Institute for Religion and Critical Inquiry (IRCI) at the Australian Catholic University. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Ancient apologetics is usually treated as a literary genre or a branch of early theology. This Element offers a different account. It argues that many Jewish and Christian texts conventionally labeled 'apologetic' are better understood through a bibliographic and archival lens: They produce authority not only by defending doctrines, but by organizing books, constructing corpora, mobilizing archives, and regulating interpretation. Tracing a trajectory from the Letter of Aristeas to Jerome's De viris illustribus, this Element shows how citation, collection, cataloguing, and textual ordering made traditions appear authoritative. Examining Aristeas, Josephus, Tatian, Justin, Origen, Pamphilus, Eusebius, and Jerome, it argues that apologetics is best understood as a form of curatorial power through which ancient communities learned to think with books. This title is also available as open access on Cambridge Core. New Books in Late Antiquity is presented by Ancient Jew Review. Sabrina Inowlocki is a Senior Research Fellow Institute for Religion and Critical Inquiry (IRCI) at the Australian Catholic University. Michael Motia teaches in Classics and Religious Studies at UMass Boston

Ancient apologetics is usually treated as a literary genre or a branch of early theology. This Element offers a different account. It argues that many Jewish and Christian texts conventionally labeled 'apologetic' are better understood through a bibliographic and archival lens: They produce authority not only by defending doctrines, but by organizing books, constructing corpora, mobilizing archives, and regulating interpretation. Tracing a trajectory from the Letter of Aristeas to Jerome's De viris illustribus, this Element shows how citation, collection, cataloguing, and textual ordering made traditions appear authoritative. Examining Aristeas, Josephus, Tatian, Justin, Origen, Pamphilus, Eusebius, and Jerome, it argues that apologetics is best understood as a form of curatorial power through which ancient communities learned to think with books. This title is also available as open access on Cambridge Core. New Books in Late Antiquity is presented by Ancient Jew Review. Sabrina Inowlocki is a Senior Research Fellow Institute for Religion and Critical Inquiry (IRCI) at the Australian Catholic University. Michael Motia teaches in Classics and Religious Studies at UMass BostonSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

En la vida, todo funciona por ciclos, y nuestro organismo no es una excepción. Solemos pensar que simplemente dormimos 8 horas y ya está, pero en realidad atravesamos una serie de ciclos nocturnos que nos permiten descansar. Lo mismo ocurre con el ciclo menstrual femenino, nuestras hormonas y hasta nuestra temperatura corporal: todo sigue un ritmo biológico. Al entender esto, surge una pregunta importante: ¿Cómo afecta la dieta a todos estos ciclos? ¿Realmente importa si comemos en ciertos momentos del día y no en otros? Vamos a verlo. La Biología Detrás de los Horarios de Comida Existen evidencias sólidas que demuestran que el cuerpo se comporta de manera muy diferente dependiendo del momento del día. Si observamos el funcionamiento natural de nuestro organismo, encontramos datos reveladores: Vaciado gástrico: Es mucho más rápido y eficiente por la mañana. Secreción de insulina: La función de las células beta del páncreas (encargadas de secretar insulina) es un 15% más alta durante la mañana. Sensibilidad a la insulina: Somos más sensibles a esta hormona durante el día, lo que significa que necesitamos menos insulina para regular nuestra glucosa en sangre. Termogénesis: La quema de calorías inducida por los alimentos llega a ser hasta un 44% más baja por la noche en comparación con la mañana. Toda esta biología nos indica de forma evidente que tiene mucho más sentido concentrar nuestras comidas durante el día en lugar de hacerlo por la noche. Lo Que Nos Dice la Ciencia: Comer Antes vs. Comer Después Para respaldar estos principios biológicos, existen investigaciones muy claras sobre el impacto del reparto calórico a lo largo del día. Un conocido estudio del año 2013 comparó dos dietas con idéntica cantidad de calorías (1400 kcals) y macronutrientes. La única diferencia fue el horario de las comidas. Ambos grupos hicieron tres comidas al día, pero las distribuyeron de forma opuesta: Grupo A (Comida principal temprano): Desayuno de 700 kcal, comida de 500 kcal y cena de 200 kcal. Grupo B (Comida principal tarde): Desayuno de 200 kcal, comida de 500 kcal y cena de 700 kcal. Los resultados fueron contundentes. El grupo que consumió las comidas más grandes al principio del día perdió más del doble de peso (8,7 kg frente a 3,6 kg). Además, no solo mejoró la pérdida de grasa, sino que también mostraron mejores niveles de glucosa en sangre y una menor secreción de grelina, lo que se tradujo en menos sensación de hambre. El Impacto de la Hora de la Comida Principal Otro estudio realizado en Murcia (España) durante una intervención de pérdida de peso de 20 semanas dividió a los participantes en dos grupos: los que hacían su comida más grande antes de las 3:00 PM y los que la hacían después. Quienes comieron antes de las 3:00 PM lograron una mayor pérdida de peso y menor resistencia a la insulina. Posteriormente, el mismo equipo comparó los efectos de hacer esa comida principal a la 1:30 PM frente a las 4:30 PM. Como era de esperar, los que comieron a la 1:30 PM tuvieron una respuesta de glucosa mucho mejor. Al final, la famosa regla de las abuelas de «desayunar como un rey, comer como un príncipe y cenar como un mendigo» tiene todo el respaldo científico del mundo. El Peligro de los Ayunos Mal Planteados Durante los últimos años se ha puesto muy de moda el ayuno intermitente, especialmente la práctica de saltarse el desayuno para ir a trabajar sin comer. Sin embargo, se ha observado que las personas que hacen esto suelen tener peores respuestas de glucemia (estudio 1, estudio 2) en las comidas posteriores, aunque es cierto que el cuerpo tiende a adaptarse si se hace de forma constante. Lo verdaderamente crucial, hagas más o menos comidas, es mantener horarios constantes. Por otro lado, está ganando popularidad el ayuno nocturno extremo, como hacer la última comida a las 5:00 PM y no volver a comer hasta el día siguiente. Aunque biológicamente pueda parecer una buena estrategia, presenta dos grandes problemas: Es socialmente insostenible: A menos que vivas aislado, es muy difícil compaginar una cena a las 5:00 PM con una vida social normal. Perjudica el descanso: Al pasar tanto tiempo sin comer, tu glucemia baja. Para compensarlo, el cuerpo eleva hormonas glucemiantes como el cortisol y la adrenalina. Tener estas hormonas elevadas por la noche es una receta segura para despertarte de madrugada o no lograr un sueño profundo. Mi Estrategia Personal para Organizar las Comidas Muchas personas me comentan que al intentar cenar muy temprano, les cuesta mucho más dormir debido al hambre, lo que arruina su descanso. Por eso, mi recomendación es buscar un equilibrio. Mi enfoque consiste en hacer una cena relativamente temprana y de tamaño normal, generalmente más pequeña que la comida del mediodía, pero siempre adaptada a los requerimientos de mi plan de alimentación. No necesitas evitar los carbohidratos ni buscar alimentos milagrosos; simplemente debes comer lo que te corresponde según tus objetivos. Si necesitas estructurar tu alimentación, puedes usar el planificador nutricional para diseñar un plan a medida. Si pasan 2 o 3 horas desde la cena hasta el momento de ir a la cama y notas que el hambre puede comprometer tu sueño, te sugiero incluir un pequeño snack antes de acostarte. Aprendí esta estrategia de Scott Abel y más tarde de Diana Swarzthbein, que en uno de sus libros explicaba las desventajas de ayunar demasiado cerca de la hora de dormir. Un snack ideal y ligero podría ser una pieza de fruta y 15-20 gramos de frutos secos, siempre y cuando esté contemplado dentro de tu plan de alimentación. Y al día siguiente ya empiezas con tu primera comida por la mañana. Por ejemplo, en mi día a día, me levanto a las 7:00 AM, pero no desayuno hasta las 9:00 AM. Mi última comida es a las 9:00 PM. Así que, técnicamente, sin forzar ninguna «ventana de alimentación», termino haciendo un ayuno natural de 12 horas cada día. Realizo 4 comidas en horarios fijos diarios, inclinando el mayor volumen calórico hacia las horas diurnas, pero sin volverme loco tampoco. Es algo más simple de lo que puede parecer. De nuevo, solo tienes que hacerle caso a tu abuela: Desayuna como un rey, come como un príncipe y cena como un mendigo. Preguntas Frecuentes (FAQ) ¿Por qué es mejor comer más calorías durante el día que por la noche? El cuerpo humano está biológicamente mejor preparado para procesar alimentos durante el día. Por la mañana, el vaciado gástrico es mayor, las células que secretan insulina son un 15% más eficientes, somos más sensibles a la insulina y la termogénesis inducida por los alimentos es superior. Cenar de forma muy abundante empeora la gestión de la glucosa y dificulta la pérdida de peso. ¿Qué puedo comer antes de dormir si ceno temprano y me da hambre? Si tu cena fue temprana y sientes hambre antes de dormir, es recomendable tomar un pequeño snack para evitar que el cortisol y la adrenalina se eleven e interrumpan tu sueño. Una excelente opción es tomar una pieza de fruta acompañada de 15 o 20 gramos de frutos secos, asegurándote de que estas calorías estén incluidas en tu planificación nutricional diaria. ¿Importa el número de comidas que hago al día? No es tan determinante la cantidad de comidas que realices, sino la constancia en tus horarios. Tener horas fijas para comer todos los días mejora la respuesta metabólica del cuerpo, independientemente de si haces tres, cuatro o cinco comidas diarias. Origen

Agradece a este podcast tantas horas de entretenimiento y disfruta de episodios exclusivos como éste. ¡Apóyale en iVoox! - Por favor, inicia sesión en iVoox antes de escuchar o hacer comentarios. Los comentarios anónimos no son publicados. En esta entrega de Universo de Misterios, analizamos el origen de los planetas del Sistema Solar. Exploramos la hipótesis nebular, el papel fundamental del polvo estelar como núcleos de cristalización y el análisis de los meteoritos primitivos, como el de Allende, para comprender cómo se formaron los primeros sólidos. Un recorrido por la física de la nebulosa presolar, la formación de las estrellas T-Tauri y los procesos de acreción que dieron lugar a nuestro sistema planetario. Aunque a algunas personas, a veces, puede proporcionar una falsa sensación de alivio, la ignorancia nunca es deseable. Pero eso, tú ya lo sabes... Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

Una caries neandertal puede parecer poca cosa, hasta que revela que alguien intentó tratarla con herramientas de piedra. Hace 60.000 años, el dolor de muelas ya obligaba a buscar soluciones. Ese pequeño rastro en un diente abre una historia mucho más antigua de lo que imaginábamos. Y descubre más historias curiosas en el canal National Geographic y en Disney +. Learn more about your ad choices. Visit podcastchoices.com/adchoices

“Did the Early Church Apostatize?” This question opens a discussion on the perceived complexities of Church teachings compared to the simplicity of Jesus and the Apostles’ message. The conversation also addresses the Church’s transition to wealth and power, the authorization of a central teaching authority, and concerns about early Church Fathers blending doctrines. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 06:10 – Where Jesus and the Apostles taught a simple message of faith in Christ, direct prayer to God, and that all believers are equal, protestants and mormons will say, the Church taught a complex system of sacraments, prayer to saints, and obedience to a human priesthood. 14:00 – But rather than the poor and unencumbered faith of Jesus and the Apostles, the Church soon became rich and politically powerful. How does this not add up to a great apostasy? 24:05 – Where in the New Testament did Jesus or the Apostles authorize a central teaching authority (Magisterium) whose traditions carry equal weight to the written Word of God? 36:01 – Here’s one from the LDS: If the original Apostles were killed without passing on their priesthood keys, by what authority did later bishops perform valid baptisms or lead Christ’s Church? 47:50 – Didn’t early Church Fathers like Justin Martyr and Origen corrupt pure Christian doctrine by blending Hebrew scripture with Greek Hellenistic philosophy?

Mi invitada de hoy es Eufroisina Cruz. @eufrosinacruzEufrosina nació en Santa María Quiegolani, una comunidad zapoteca en la sierra de Oaxaca, donde le dijeron que por ser mujer no podía votar ni decidir. Se convirtió en la primera mujer indígena en presidir el Congreso de Oaxaca, impulsó la reforma al artículo 2° de la Constitución que reconoció el derecho de las mujeres indígenas a votar y ser votadas, y logró que México se convirtiera en el primer país de América Latina en castigar penalmente el matrimonio infantil. Es autora de Los sueños de la niña de la montaña, su historia forma parte del bestseller Cuentos de buenas noches para niñas rebeldes, y ha compartido escenarios con Michelle Obama y Malala Yousafzai.En este episodio hablamos del precio real de la rebeldía: de cómo se negocia con el propio miedo cuando hay amenazas de muerte de por medio, de cómo se perdona a un padre violento sin justificarlo, de la diferencia entre usos y costumbres y abusos y costumbres, de por qué los subsidios pueden hacer más daño que bien, y de la pregunta que atraviesa toda su vida: ¿quién tiene derecho a decidir por otro?Eufrosina Cruz aprendió a los 12 años que el origen explica muchas cosas, pero la decisión escribe el destino.Por favor ayúdame y sigue Cracks Podcast en YouTube aquí."Si eres consciente y no haces nada, se llama complicidad."-  Eufrosina Cruz @EufrosinaCruzComparte esta frase en TwitterEste episodio es presentado por Hospital Angeles Health System que cuenta con  el programa de cirugía robótica más robusto en el sector privado en México y por LegaLario la empresa de tecnología legal que ayuda a reducir costos y tiempos de gestión hasta un 80%.Qué puedes aprender hoyCómo cambiar tu historia cuando no hay opcionesCómo ocupar un espacio donde nadie cree que perteneces Cómo sostener una decisión correcta cuando el costo lo pagan los que más amas*Este episodio es presentado por Hospital Angeles Health SystemLos avances en cirugía robótica permiten intervenciones con menos sangrado, menos dolor, cicatrices más pequeñas y una recuperación más rápida.Hospital Angeles Health System tiene el programa de cirugía robótica más robusto en el sector privado en México. Cuenta con 13 robots DaVinci, el más avanzado del mundo y con el mayor número de médicos certificados en cirugía robótica ya que tiene el único centro de capacitación de cirugía robótica en el país.Este es el futuro de la cirugía. Si quieres conocer más sobre el programa de cirugía robótica de Hospital Angeles Health System y ver el directorio de doctores visita cracks.la/angeles*Este episodio es presentado por LegaLario.Si llevas tiempo escuchando Cracks, ya conoces a LegaLario. La plataforma que ayuda a tu empresa a firmar contratos, validar identidades y manejar documentos.Siguen haciendo eso, pero mejor.Hoy automatiza todo el proceso: onboarding, compliance, validación de identidad, gestión documental, extracción de datos, cotejos y validaciones con AI y firma electrónica, y ahora con agentes de inteligencia artificial integrados directo a tu operación que puedan interactuar de forma segura con más de 150 microservicios alrededor de documentos, validaciones, compliance e identidad digital.Para que tu empresa no solo sea más digital — sino más inteligente.Cientos de empresas en México ya están ahorrando hasta un 80% en tiempos de gestión. La pregunta es cuándo vas a ser tú.Entra aquí y empieza hoy.Dime qué piensas del episodio. Ve el episodio en Youtube

Para bajar de peso, la receta parece sencilla: come menos y muévete más. Pero por alguna razón, esto no siempre funciona. A lo largo de mi experiencia, he comprobado que a muchas personas les cuesta horrores perder peso, y una de las razones principales de esta dificultad no está en su esfuerzo actual, sino que se remonta a su adolescencia. Las estadísticas dicen que el 75% de los adolescentes con sobrepeso se convierten en adultos con sobrepeso, mientras que solo el 10% de los adolescentes en su peso ideal acaban desarrollando obesidad en la adultez. A simple vista, la explicación parece fácil y puramente conductual: los hábitos poco saludables se trasladan de la infancia a la madurez. Sin embargo, cuando decides cambiar de comportamiento y hacer las cosas bien, te encuentras con un componente fisiológico que hace que el proceso sea mucho más difícil de lo que debería. La Hiperplasia: Cuando tu Cuerpo Multiplica las Células Grasas Cuando somos jóvenes (niños y adolescentes), nuestro cuerpo está enormemente predispuesto a acumular grasa, tanto en cantidad como en el número de células donde esta se almacena. Estas células se llaman adipocitos. Durante estas etapas tempranas, el cuerpo genera un proceso llamado hiperplasia, lo que significa que estas células se replican a medida que engordas. Si tenías un adipocito, pasas a tener dos, luego cuatro, y así sucesivamente, porque en esa etapa el cuerpo está centrado en crear. Lo curioso y verdaderamente problemático de este mecanismo es que esas células nuevas que se crean no se destruyen NUNCA. El Efecto Globo de los Adipocitos Los ácidos grasos, generados por un superávit calórico (comer más de lo que tu cuerpo necesita, independientemente de si son grasas, carbohidratos o ultraprocesados), se almacenan en estos adipocitos. Cuantos más adipocitos tengas, más grasa corporal podrás acumular. Para entenderlo mejor, estas células grasas funcionan exactamente como globos: Si engordas (superávit calórico continuo), los globos se hinchan. Si adelgazas, los globos se deshinchan. La cantidad total de globos se mantiene fija en la adultez. Puedes perder grasa corporal y desinflar esos globos, pero jamás podrás eliminarlos. Incluso en personas con obesidad severa que se someten a cirugía bariátrica (llegando a perder hasta 18 puntos de IMC, lo que equivale a quitarse de encima el peso de otro ser humano), las células grasas disminuyen radicalmente de tamaño, pero siguen siendo exactamente las mismas en número. La Trampa de la Leptina: Más Células Grasas equivalen a Más Hambre Tener más adipocitos no solo implica tener más espacio para almacenar grasa, sino que también afecta directamente a la leptina, la principal hormona que nos dicta la saciedad. Para ilustrarlo, imagina que tu grasa es ropa y tus adipocitos son armarios: Si tienes un solo armario, estará lleno a rebosar. Si tienes dos armarios, la misma cantidad de ropa estará repartida y ninguno estará lleno. Con la grasa corporal ocurre igual. Si tienes tu grasa repartida en muchos adipocitos, ninguno de ellos estará completamente lleno. La trampa fisiológica es que la leptina se segrega principalmente cuando el adipocito está más lleno. Por tanto, a igual cantidad de grasa, la persona con más adipocitos (menos llenos) generará menos leptina, lo que se traduce en una mayor inclinación a seguir comiendo. En resumen: más adipocitos = más sitio para almacenar grasa = más apetito = más dificultad para adelgazar. La Falsa Ilusión de las Redes Sociales Sé que esto puede sonar pesimista. No tengo un método mágico para aniquilar las células grasas que generaste cuando eras niño y merendabas bollycaos. Yo mismo, hasta que pisé un gimnasio con 18 años, desayunaba todas las mañanas un tazón de leche con medio paquete de galletas. Nadie me explicó las consecuencias. Esta explicación biológica no es una excusa, sino un baño de realidad. Significa que los modelos despampanantes que ves en redes sociales vendiendo sus métodos seguramente tienen una genética y un desarrollo fisiológico que no tiene nada que ver con el tuyo. Compararte con ellos y esperar verte igual es frustrante y poco realista. Protege el Futuro: La importancia de ser un ejemplo para tus hijos La mayoría de quienes me seguís ya tenéis 30, 40 o 50 años. Evidentemente, no podemos viajar en el tiempo para cambiar lo que hicimos en el instituto. Sin embargo, muchos de vosotros sois padres o incluso abuelos. Lo que un niño hace hoy tiene consecuencias irreversibles en su adultez. Esos adipocitos que generen ahora les perseguirán toda la vida. La mejor forma de cuidar de su salud es siendo su ejemplo. Los hijos no aprenden de los consejos, aprenden de lo que ven en casa. Si has pensado en tirar la toalla con tu propio cuerpo porque a ti te da igual si estás más gordo o más delgado, al menos hazlo por ellos. Enséñales hábitos saludables hoy para evitarles esta carga metabólica en el futuro. Conclusión: Tu Trayectoria es lo Único que Importa Que perder peso te cueste más trabajo o más tiempo no significa que no puedas lograrlo. El déficit calórico sigue funcionando para ti. Todo el mundo puede perder grasa, desinflar esos adipocitos y alcanzar un peso correcto, manteniendo un perímetro de cintura equivalente a la mitad (o menos) de su altura, lo que se considera una proporción saludable. TODO el mundo puede llegar ahí. Habrá gente que llegue más rápido y otra que llegue más despacio, pero esto que has aprendido hoy te debe haber servido para darte cuenta que lo importante no es lo rápido que puedas llegar, sino la trayectoria que lleves. Porque una buena trayectoria más tarde o más temprano te acercará adonde quieres ir. Cuida de tu cuerpo y tu cuerpo cuidará de ti, Origen

Guerrero prepara a personas con discapacidad ante sismos Alertan por trata de personas tras terremoto en ColombiaOaxaca guarda el origen del reconocido Café PlumaMás información en nuestro podcast#grc

Hace dos años la pregunta era cuál chat de inteligencia artificial usar. Hoy es otra: ¿le seguimos escribiendo a un chat o ya le podemos delegar trabajo a algo que lo hace solo? En este episodio nos sentamos con Aníbal Ardid, programador y amigo, que hace cinco meses tiene corriendo Hermes: el agente de código abierto de Nous Research que se conecta a WhatsApp, Telegram o Discord, mantiene memoria entre conversaciones y crea sus propias habilidades cuando resuelve algo difícil. Hablamos de casos reales —desde las noticias que le llegan cada mañana hasta la cobranza de una PyME—, de cuánto cuesta realmente ponerlo a funcionar y, sobre todo, de dónde hay que tener cuidado. Porque acá no hay papelera de reciclaje. También presentamos un nuevo curso de Hermes Agent que va a estar disponible para los miembros de Pioneros PRO dentro de la plataforma. La barrera técnica bajó muchísimo. La que queda es saber qué delegar. Si querés pasar de entender la IA a aplicarla en tu trabajo o negocio, conocé Pioneros IA. Origen

Can we actually trust the New Testament as historical evidence? In Week 3 of Counterfeit, Copycat, or Christ?, we examine the case from the ground up—starting with some of Christianity's earliest creedal traditions, which preserve testimony about Jesus that circulated before the New Testament books themselves were written.We then tackle the manuscript evidence, the famous claim of “400,000 textual variants,” and the accusation that the Gospels were originally anonymous. From there, we examine the internal and external evidence for Matthew, Mark, Luke, and John, including manuscript attribution and testimony from early Christian writers such as Papias, Irenaeus, Clement, Tertullian, Origen, Eusebius, and others.The question isn't whether Christians simply believe the traditional authorship of the Gospels. The question is: What does the historical evidence actually say?

De un obispo del siglo IV a un ícono rojo del marketing global, la historia de Santa Claus es mucho más sorprendente de lo que parece.En este episodio de Interesante historia conoceremos sus raíces en San Nicolás, su paso por Sinterklaas y Father Christmas, y muestra cómo leyenda, religión y publicidad se mezclaron para crear al personaje navideño más famoso del mundo.Conviértete en un supporter de este podcast: https://www.spreaker.com/podcast/interesante-historia--5241488/support.

Power Rangers es una icónica serie de televisión nacida en los años noventa que combinó acción real, artes marciales y ciencia ficción, adaptando material de la franquicia japonesa Super Sentai.La historia sigue a un grupo de jóvenes elegidos para transformarse en héroes y defender al mundo de amenazas constantes, convirtiéndose rápidamente en un fenómeno cultural global.Sin embargo, detrás de su éxito y colorido universo, la serie ha estado rodeada por diversas tragedias reales que afectaron a algunos de sus actores a lo largo de los años. En este episodio repasamos los hechos que han contribuido a que Power Rangers no solo sea recordada como una franquicia emblemática de la televisión, sino también como una producción marcada por episodios oscuros fuera de la pantalla.Conviértete en un supporter de este podcast: https://www.spreaker.com/podcast/interesante-historia--5241488/support.

Sumate a Pioneros IA en https://pionerosia.com Durante diez años, en la fábrica de Sebastián se perdían cotizaciones por WhatsApp y por mail, sin que nadie llevara el seguimiento. Hoy, con inteligencia artificial y sin escribir una línea de código, armó desde un cotizador automático hasta su propio CRM de WhatsApp. En este episodio cuenta cómo pasó de depender de programadores externos a construir sus propias herramientas, por qué el verdadero salto es dejar de usar la IA como buscador y empezar a delegarle tareas reales, y cómo llegó a quedarse, por primera vez en una década, sin un solo lead pendiente de contactar. Una conversación con casos concretos, sin vueltas técnicas. Origen

Siempre se dice que lo difícil no es llegar, sino mantenerse. En mi experiencia, cuando hablamos del estado físico, esto es una realidad absoluta. La mayoría de las personas tienden a darle importancia a su cuerpo solo en momentos puntuales del año: llega el verano y quieren bajar de peso para verse bien, o termina el año y buscan limpiar los excesos de las fiestas. Al final, esto se convierte en una bola de nieve. No solo no estás mejor cada año, sino que vas a peor. Y en el mejor de los casos, si consigues ser fiel a tu «operación bikini», esa mejora te durará lo mismo que el moreno de la playa. Para liberarte de esta jaula y dejar de tratar tu cuerpo como un proyecto temporal de dos veces al año, voy a contarte el método exacto para mantener una buena forma física todo el año. El Primer Paso: Conseguir una Buena Forma Física (De Verdad) Básicamente, para mantener una buena forma física todo el año, lo primero que tienes que hacer es conseguirla. Pero, ¿Qué significa realmente estar en forma? No debes compararte con los físicos irreales de las redes sociales, muchas veces sostenidos por una genética excepcional o sustancias dopantes. En la academia, utilizamos dos marcadores objetivos y estáticos para medir esto: IMC (Índice de Masa Corporal): Relaciona tu peso y tu altura. Aunque es útil, no es totalmente fiable porque no nos dice nada sobre tu composición corporal. ICA (Índice Cintura-Altura): Relaciona el contorno de tu cintura con tu altura. Este marcador es mucho más relevante, ya que tu perímetro abdominal sí es un reflejo fiel de tu composición corporal. Para considerar que tienes una buena forma física, tu IMC óptimo debe estar por debajo de 25 y tu ICA por debajo de 50 (es decir, que tu cintura mida, como mucho, la mitad de tu altura). Fase 1: La Etapa de la Rigidez y el Sacrificio Llegar a esos marcadores es, irónicamente, la parte más fácil y a la vez la más difícil. Es fácil porque cualquiera puede hacer su vida miserable durante unos meses para perder peso, pero es difícil porque mantener esa miseria a largo plazo es inviable. Si quieres mejorar, hay una etapa inicial en la que debes sacrificar ciertas cosas y aprender a decir que no. Tienes que ser bastante estricto con tu alimentación, tus entrenamientos y tu descanso, pero especialmente tu alimentación. En esta fase inicial, debes olvidarte de las «comidas trampa» o los caprichos de fin de semana. Tu cuerpo, si tiene un sobrepeso considerable, no gestiona los excesos igual que un metabolismo optimizado. De hecho, el efecto térmico de los alimentos (las calorías que tu cuerpo gasta en digerir) puede llegar a ser del 25% en una persona con buena forma física, frente al 10% de media en alguien con sobrepeso. Esto significa que una comida libre le supone un 15% menos de calorías netas a una persona que está forma frete a una que no lo esté y que coma exactamente lo mismo. Fase 2: Flexibilidad y Ajustes Una vez que has logrado optimizar tu IMC (

- Por favor, inicia sesión en iVoox antes de escuchar o hacer comentarios. Los comentarios anónimos no son publicados. En esta entrega de Universo de Misterios, analizamos los enigmáticos fenómenos eléctricos que ocurren por encima de las nubes de tormenta, conocidos popularmente como duendes. Exploramos la historia de su descubrimiento, desde las primeras observaciones fortuitas hasta la confirmación científica mediante tecnología de vanguardia. Un recorrido por la física de los espectros rojos, los chorros azules y las bujías, desvelando cómo estos eventos luminosos transitorios actúan como mecanismos de equilibrio en nuestra atmósfera. Aunque a algunas personas, a veces, puede proporcionar una falsa sensación de alivio, la ignorancia nunca es deseable. Pero eso, tú ya lo sabes... Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

- Por favor, inicia sesión en iVoox antes de escuchar o hacer comentarios. Los comentarios anónimos no son publicados. En esta entrega de Universo de Misterios, analizamos el histórico evento Carrington de 1859, la tormenta solar más violenta documentada hasta la fecha. Exploramos qué son las manchas solares, cómo funcionan los ciclos de nuestra estrella y el riesgo real que supondría un fenómeno de esta magnitud para nuestra actual infraestructura tecnológica. Un recorrido por la física solar y las consecuencias de un impacto directo sobre la magnetosfera terrestre. Aunque a algunas personas, a veces, puede proporcionar una falsa sensación de alivio, la ignorancia nunca es deseable. Pero eso, tú ya lo sabes... Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

Hay cosas en tu empresa que hoy resolvés con una mezcla de WhatsApp, Excel y alguien que se acuerda de todo. No las digitalizaste porque contratar desarrollo era caro y lento, y el problema era demasiado chico para justificarlo. ChatGPT Sites mueve esa frontera. Describís lo que necesitás en lenguaje natural y ChatGPT arma una aplicación interna, con base de datos y todo, alojada y lista para compartir. En este episodio repaso qué es exactamente, los seis tipos de herramientas que publicó OpenAI como ejemplo, un caso real de alguien que la primera versión le salió mal (y por qué), y el criterio para decidir si esto sirve en tu empresa o si te conviene seguir con lo que tenés. La parte incómoda: la velocidad es una trampa si no sabés qué revisar. Si querés pasar de entender la IA a aplicarla en tu trabajo o negocio, conocé Pioneros IA. Origen