Podcasts about Personhood

What does it mean to be human, and why does that question matter so deeply in today's debates about abortion, bioethics, and personhood? In this episode of Native Exiles, Steve and Wyatt engage one of the most urgent moral and theological issues of our time: the sanctity of human life. Rather than beginning with political arguments or cultural talking points, they ground the conversation in the biblical vision of humanity as created in the image of God and known by Him from the very beginning. In the first half of the episode, Steve and Wyatt trace the theological foundations for the value of human life, from Genesis to the psalms and into the New Testament. Steve and Wyatt show how Scripture consistently affirms the dignity, worth, and moral significance of every human person, including the unborn. In the second half, the conversation turns to contemporary challenges, including abortion, medical technology, and shifting cultural definitions of life and autonomy. The discussion also addresses how the church can speak clearly and compassionately—upholding the sanctity of life while embodying grace, mercy, and hope for those touched by loss, fear, or difficult decisions. Also check out the link to the position papers which includes the paper on the Sanctity of Human Life. Native Exiles is a podcast from Alderwood Community Church, where we talk about following Jesus in the tension of being in the world but not of it. For more questions and inquiries, reach us at reachus@amcc.org or visit us on our website at nativeexiles.com.

For episode 236, we're excited to welcome Bill Laboon, VP of Ecosystem at Web3 Foundation, a nonprofit organization supporting the growth of the Polkadot and Kusama ecosystems.You'll learn:

Universal Salvation, part 4 Welcome back to Gnostic Insights. I'm going to do my best to wrap up this review of David Bentley Hart's book, That All Shall Be Saved, Heaven, Hell, and Universal Salvation. And I hope you understand, particularly those of you who are Christians that are listening to this, that I do all of this in the name of the Father. It's not to tear down Christianity. It's to uphold the mission of the Messiah, which has been lost over the past several hundred years of Christianity. And so this talk of universal salvation is a necessary component of believing in the glory of God. Because universal salvation of all souls, not only all humans, but the dogs, the cats, the birds, the grasses, all living things, have to return to the Father, or else the Anointed loses power. The Father loses parts of himself. Okay, let's get back to David Bentley Hart. So we're going to run through these four meditations that are the body of his book. The first meditation is, Who is God? He says, The New Testament, to a great degree, consists in the eschatological interpretation of Hebrew Scripture's story of creation, finding in Christ as eternal Logos and risen Lord, the unifying term of beginning and end. There's no more magnificent meditation on this vision than Gregory of Nyssa's description of the progress of all persons towards union with God in the one pleroma, the one fullness of the whole Christ. All spiritual wills moving, to use this loving image, from outside the temple walls to the temple precincts, and finally beyond the ages into the very sanctuary of the glory as one. Okay, let me jump in here to say, do you notice that the New Testament words, when you use the correct translations, are the same as the translations in our Tripartite Tractate of the Nag Hammadi? Logos is the eternal spirit of humanity and the risen Lord. The Fullness is the one pleroma, the whole Christ. And in this statement, it's saying that all that is spiritual, which includes the spirits that reside within each of us, will all move as one into the pleroma of the Christ. That's who Christ is to us. He's the head of our pleroma. And when I speak of pleromas, I always picture that pyramidal shape, that hierarchical shape, and the capstone is the head. We 2nd order powers are children of the 1st order powers. The 3rd order powers are the Army of Christ that have come to redeem us. When Paul spoke of this, he was applying it literally to the temple in Jerusalem, where there were the walls of the temple, and most of the people were outside of the walls, and some of the people were in the temple precincts. And finally, the very sanctuary of the glory, where only the priests were allowed. These are the three parts that were mentioned, and these are archetypal of the movement of humanity, Hart is saying, from the outside of the pleroma of the Christ, into the pleroma of the Christ, and then into the very glory of God through the Christ. On page 90, Hart says, If one truly believes that traditional Christian language about God's goodness and the theological grammar to which it belongs are not empty, then the God of eternal retribution and pure sovereignty proclaimed by so much of Christian tradition is not and cannot possibly be the God of self-outpouring love revealed in Christ. If God is the good creator of all, he must also be the savior of all without fail, who brings to himself all he has made, including all rational wills, and only thus returns to himself in all that goes forth from him. And that's the end of the chapter, Who is God? And that pretty much states my basic belief on why everyone is going to heaven, because we all come from the Father, and therefore we all must return to the Father because the Father cannot be diminished in any way. And if he lost us, he'd be diminished. Do you see? The second meditation is, What is Judgment? And the subtitle is A Reflection on Biblical Eschatology. And eschatology, that's one of those big theological words that just means the end times, the end of time. On page 93, Hart says, There's a general sense among most Christians that the notion of an eternal hell is explicitly and unremittingly advanced in the New Testament. And yet, when we go looking for it in the actual pages of the text, it proves remarkably elusive. The whole idea is, for instance, entirely absent from the Pauline corpus as even the thinnest shadow of a hint, nor is it anywhere patently present in any of the other epistolary texts. There is one verse in the Gospels, Matthew 25-46 that, traditionally understood, offers what seems the strongest evidence for the idea, but then now Hart's going to explain how that can't be true. And then he says there are also perhaps a couple of verses from Revelation, and he says nothing's clear in Revelation, so he's not going to go there. But, What in fact the New Testament provides us with are a number of fragmentary and fantastic images that can be taken in any number of ways, arranged according to our prejudices and expectations, and declared literal or figural or hyperbolic as our desires dictate. It's why people can make the case for eternal damnation, but you can also make the case for not eternal damnation, because it's so metaphorical. On page 94, Hart says, Nowhere is there any description of a kingdom of perpetual cruelty presided over by Satan, as though he were some kind of Chthonian god. On the other hand, however, there are a remarkable number of passages in the New Testament, several of them from Paul's writings, that appear instead to promise a final salvation of all persons and all things, and in the most unqualified terms. How did some images become mere images in the general Christian imagination, while others became exact documentary portraits of some final reality? If one can be swayed simply by the brute force of arithmetic, it seems worth noting that, among the apparently most explicit statements on the last things, the universalist statements are by far the more numerous. And then he lists a number of verses from the New Testament that speak of universal salvation, over 20 of them at least, and I'll give you just a couple. Romans 5.18 says, So then, just as through one transgression came condemnation for all human beings, so also through one act of righteousness came a rectification of life for all human beings. And jumping in from the Gnostic sense, he doesn't say the fall of one human, he doesn't say through Adam, he says one transgression—and we would call that one transgression the Fall of Logos, the fall of the Aeon, which is a higher order being than we are. Or Corinthians 15.22 says, For just as in Adam all die, so also in the anointed Christ all will be given life. I would say where it says for just as in Adam all die, it's not because Adam ate the apple, it's that we humans who are outside of the Christ, we're outside of the walls of the temple, we are in the pleroma of Adam—we are in the pleroma of human beings. When you accept the anointed, then you move into the pleroma, or you nest up higher into the pleroma of the Christ. That would be the Gnostic way of saying that. Second Corinthians 5.14 says, For the love of the anointed constrains us, having reached this judgment, that one died on behalf of all, all then have died. And of course that one is the Anointed, and He died on behalf of everyone. Or even Romans 11:32, For God shut up everyone in obstinacy, so that he might show mercy to everyone. And there's a long discussion in the chapter about how God's chosen—the original elect, that being the Hebrew nation—has been obstinate about accepting Jesus of Nazareth as the Anointed. And so he's saying that everyone is shut up in obstinacy, that's the Hebrews, so that he might show mercy to everyone. And that is, they're temporarily set up in obstinacy so that the message of the Anointed can be preached far and wide, before death and after death, we Gnostics would say, and not be just constrained to only the Hebrews. That's why the Hebrews are set aside for the moment, so that those outside the temple walls can also come to Christ. And then there are 19 more verses after this, and he lists them all between pages 96 and page 102. And if you are a theological scholar or a concerned Christian that wants to know if this is heresy or not, I really suggest you buy the book, That All Shall Be Saved, by David Bentley Hart, and read it carefully from cover to cover. Jumping to page 116, Hart says, There are those metaphors used by Jesus that seem to imply that the punishment of the world to come will be of only limited duration. For example, “if remanded to prison, you shall most certainly not emerge until you pay the very last pittance.” Or, “the unmerciful slave is delivered to the torturers until he should repay everything he owes.” And Hart says it seems as if this until should be taken with some seriousness. Some wicked slaves, moreover, “will be beaten with many blows, while others will be beaten with few blows.” Hart says, of course, everyone will be “salted with fire.” This fire is explicitly that of the Gehenna. But salting here is an image of purification and preservation, for salt is good. Gehenna is the Valley of Hinnom from the Old Testament, and that is where, outside of the city of Jerusalem, the refuse was burned, and even carrion and bodies were burned. And that is why it is considered to be a hellish place. And it has become a metaphor in the time of Jesus for the purging fire, the Aeonian chastening for the good. Hart says we might even find some support for the purgatorial view of the Gehenna from the Greek of Matthew 25:46, which is the supposedly conclusive verse on the side of the Infernalist Orthodoxy, where the word used for the punishment of the last day is kolasis, which most properly refers to remedial chastisement, rather than timoria, which more properly refers to retributive justice. So, the fire of the judgment. What is judgment? The fire is the chastening fire, the fire of personal guilt and remorse over the sins one has done, that causes one to repent and turn to redemption. Hart says, It is not clear in any event that the fourth gospel, [and the fourth gospel, that's the gospel of John, Matthew, Mark, Luke, and John], it is not clear in any event that the fourth gospel foretells any “last judgment,” in the sense of a real additional judgment that accomplishes more than has already happened in Christ. To see His words as pointing toward and fulfilled within his own crucifixion and resurrection, wherein all things were judged and all things redeemed. The kingdom has indeed drawn very near, and even now is being revealed. The hour indeed has come. The judge who is judged in our place is also the resurrection and the life that has always already succeeded and exceeded the time of condemnation. All of heaven and of hell meet in those three days. . . Hell appears in the shadow of the cross as what has always already been conquered, as what Easter leaves in ruins, to which we may flee from the transfiguring light of God if we so wish, but where we can never finally come to rest, for being only a shadow, it provides nothing to cling to. And he attributes that concept of hell being only a shadow to Gregory of Nyssa, although we would attribute it to the Tripartite Tractate of the Nag Hammadi which came before Gregory of Nyssa. Hell exists so long as it exists only as the last terrible residue of a fallen creation's enmity to God, the lingering effects of a condition of slavery that God has conquered universally in Christ and will ultimately conquer individually in every soul. This age has passed away already, however long it lingers on its own aftermath, and thus in the Age to Come, [and that's capital A, Age, which we would interpret as the Aeons to Come, the Aeonian Pleroma to Come], and beyond all ages, all shall come to the kingdom prepared for them from before the foundation of the world. And that's the chapter, What is Judgment? The third meditation or chapter of Hart is called What is a Person? A Reflection on the Divine Image. It says over and over in the Bible that we are made in the image of God. Man is made in the image of God. That is the divine image. On page 131, Hart says, Christians down the centuries have excelled at converting the good tidings of God's love in Christ into something dreadful, irrational, and morally horrid. [And we covered that in depth in the previous three episodes, if you want to go back there.] On page 132, Hart says, I suspect that no figure in Christian history has suffered a greater injustice as a result of the desperate inventiveness of the Christian moral imagination than the Apostle Paul, since it was the violent misprision of his theology of grace, starting with the great Augustine, it grieves me to say, that gave rise to almost all of these grim distortions of the Gospel. Aboriginal guilt, predestination, (ante praevisa merita), the eternal damnation of unbaptized infants, the real existence of vessels of wrath, and so on. All of these odious and incoherent dogmatic motifs, so to speak, and others equally nasty, have been ascribed to Paul. And yet, each and every one of them, not only is incompatible with the guiding themes of Paul's proclamation of Christ's triumph and of God's purpose in election, but is something like their perfect inversion. Well, isn't that interesting? Because we already know that the archons represent the inversions of the Aeons of the Pleroma. And so, although Hart doesn't realize he's implying this, to say that what has come down to us in Christian tradition through Augustine is the perfect inversion of what Paul was actually saying about universal salvation, which means, by definition, that it's the demiurgic or the archonic version of salvation. Isn't that interesting? I mean, that is what I have been implying, that what has been taken to be Christian tradition for the last couple of thousand years is actually a diminishment of the power of Christ and the power and love of the Father. By saying that people can be lost and condemned to eternal torture, that is sacrilegious to me. That is the heresy. And that is what Hart is saying here. He goes on to say on page 133, This is all fairly odd, really. Paul's argument in those chapters is not difficult to follow. What preoccupies him from beginning to end is the agonizing mystery that the Messiah of Israel has come, and yet so few of the children of the house of Israel have accepted the fact, even while so many from outside the covenant have. And Paul wonders, how is the promised Messiah rejected by so many, yet so many outside the temple walls have accepted the Messiah? There are far more Christians than there are Jews at the moment. Why is that? Paul was wondering. Hart says, Paul's is not an abstract question regarding which individual human beings are the saved and which are the damned. In fact, by the end of the argument, the former category, [that is the saved], proves to be vastly larger than that of the elect or the called, while the latter category, [that is the damned], makes no appearance at all. Jumping down the page, he says, “so then what if,” so now he's going to go ahead and quote Paul here, Romans 9:19, Paul says, So then what if God should show his power by preserving vessels suitable only for wrath, keeping them solely for destruction, in order to provide an instructive counterpoint to the riches of the glory he lavishes on vessels prepared for mercy, whom he has called from among the Jews and the Gentiles alike. For as it happens, rather than offering a solution to the quandary in which he finds himself, Paul is simply restating that quandary in its bleakest possible form, at the very brink of despair. He does not stop there, however, because he knows that this cannot be the correct answer. It is so obviously preposterous, in fact, that a wholly different solution must be sought, one that makes sense and that will not require the surrender either of Paul's reason or of his confidence in God's righteousness. Hence, contrary to his own warnings, Paul does indeed continue to question God's justice, and he spends the next two chapters unambiguously rejecting the provisional answer, the vessels of wrath hypothesis, altogether, so as to reach a completely different and far more glorious conclusion—God blesses everyone. Romans 10: 11, 12. And by the way, in Gnostic gospel, we would say the law is actually the Demiurge's rules for human behavior, because our self-will makes us otherwise uncontrollable. Because to the Father above, the only law is love. When we act out of love, all else follows. Going on, Hart says, As for the believing remnant of Israel, [Romans 11:5], it turns out that they have been elected not as the limited number of the saved within Israel, but as the earnest through which all of Israel will be saved. They are waiting for the Anointed to come and take the place of the King of Israel, King of the Jews. King of the Jews is one of the titles of the Messiah. That means the capstone of their pleroma. You see? It's all of these pyramidal shapes that are first designed up there in the Fullness of God, the pleroma. What Paul is saying is that the Jews that are in the pleroma of Israel, it's their remnant that makes them holy. It's their remnant that is the spiritual part, the higher part, the called part, the elect part of the pleroma of the nation of the Hebrews. And it is through those elect that all of the Jews will be saved, ultimately. Hart says, For the time being, true, a part of Israel is hardened, but this will remain the case only until the ”full entirety” [that is the pleroma] of the Gentiles enter in. The unbelievers among the children of Israel may have been allowed to stumble, but God will never allow them to fall. Hart's just saying that Israel's reluctance or slowness to believing that Jesus is the Messiah is just slowing down the progress of history to give everyone else a chance to catch up to it. Quoting Hart again, We're in Romans now, 11:11. This then is the radiant answer dispelling the shadows of Paul's grim what if in the ninth chapter of Romans. It's clarion negative. It turns out that there is no final illustrative division between the vessels of wrath and vessels of mercy. That was a grotesque, all too human thought that can now be chased away for good. God's wisdom far surpasses ours, and his love can accomplish all that it intends. “He has bound everyone in disobedience so as to show mercy to everyone.” [That's Romans 11:32.] All are vessels of wrath precisely so that all may be made vessels of mercy. . . That Paul's great attempt to demonstrate that God's election is not some arbitrary act of predilective exclusion, but instead a providential means for bringing about the unrestricted inclusion of all persons, has been employed for centuries to advance what is quite literally the very teaching that he went to such great lengths explicitly to reject. . . Yet this is still not my principal point. I want to say something far more radical. I want to say that there is no way in which persons can be saved as persons except in and with all other persons. This may seem an exorbitant claim, but I regard it as no more than an acknowledgment of certain obvious truths about the fragility, dependency, and exigency of all that make us who and what we are. Oh, this is a very interesting portion. Okay, listen to this. Jumping to page 149. No soul is who or what it is in isolation, and no soul's sufferings can be ignored without the sufferings of a potentially limitless number of other souls being ignored as well. And so it seems if we allow the possibility that even so much as a single soul might slip away unmourned into everlasting misery, the ethos of heaven turns out to be “every soul for itself”—which is also, curiously enough, precisely the ethos of hell. But Christians are obliged, it seems clear, to take seriously the eschatological imagery of scripture. And there all talk of salvation involves the promise of a corporate beatitude, a kingdom of love and knowledge, a wedding feast, a city of the redeemed, the body of Christ, which means that the hope Christians cherish must in some way involve the preservation of whatever is deepest in and most essential to personality rather than a perfect escape from personality. But finite persons are not self-enclosed individual substances. They are dynamic events of relation to what is other than themselves. And then Hart summons up the idea of a single recurrent image, he says, That of a parent whose beloved child has grown into quite an evil person, but who remains a parent nevertheless, and therefore keeps and cherishes countless tender memories of the innocent and delightful being that has now become lost in the labyrinth of that damaged soul. Is all of that, those memories, those anxieties and delights, those feelings of desperate love, really to be consigned to the fire as just so much combustible chaff? Must it all be forgotten or willfully ignored for heaven to enter into that parent's soul? And if so, is this not the darkest tragedy ever composed? And is God not then a tragedian utterly merciless in his poetic omnipotence? Who or what is that being whose identity is no longer determined by its relation to that child? [Skipping to page 153] Personhood as such is not a condition possible for an isolated substance. It is an act, not a thing. And it is achieved only in and through a history of relations with others. We are finite beings in a state of becoming, and in us there is nothing that is not an action, dynamism, an emergence into a fuller or a retreat into a more impoverished existence. And so, as I said in my first meditation, we are those others who make us. Spiritual personality is not mere individuality, nor is personal love one of its merely accidental conditions or extrinsic circumstances. A person is first and foremost a limitless capacity, a place where the all shows itself with a special inflection. We exist as the place of the other, to borrow a phrase from Michel de Certeau. Certainly, this is the profoundest truth in the doctrine of resurrection. That we must rise from the dead to be saved is a claim not simply about resumed corporeality, whatever that might turn out to be, but more crucially, about the fully restored existence of the person as socially, communally, corporately constituted. Each person is a body within the body of humanity, which exists in its proper nature only as the body of Christ. Well, that's pretty neat. See, we are nested fractal hierarchies of the pleroma of the Fullness of God. And if you've been with me a while, you know what that long and complicated sentence means. Picture a pyramidal shape, picture every living part of your body as building up the pyramid, and your conscious self is the capstone of that pleroma that makes up your body. Now, you are then nested along with all other humans into the pleroma of humanity, the body of humanity, also called the body of Adam. Just the way our cells nest up into building us, we nest up into building the great body of humanity. And then, Hart is saying this body of humanity exists in its proper nature only as the body of Christ, because when we then nest up and make Christ the king of our pleroma, we are nested into the Fullness of Christ. And that is what the final salvation resting point is. When we all finally pass through the final judgment and nest up into Christ, then we're all nested up into the pleroma, we're all nested up into the Son. And there we are. And we will still have our lives the way the Fullness has their lives. They dream together as one of paradise. And that's where we're headed. Hart says, Our personhood must truly consist not only in the immediate love of those close at hand, but also in our disposition toward those whom we, by analogy, care for from afar. Or even in the abstract, for the most essential law of charity, of love, when it is truly active, is that it must inexorably grow beyond all immediately discernible boundaries in order to be fulfilled and to continue to be active. And all of those in whom each of us is implicated, and who are implicated in each of us, are themselves in turn implicated and intertwined in countless others, and on and on without limit. We belong of necessity to an indissoluble co-inherence of souls. And I think that down here on the physical level, on the material plane, the demiurgic version of that shared coherence of all souls together is quantum entanglement. That's the Demiurge's material version of how we are implicated and intertwined with every other soul. And now he goes on to say something that's very Gnostic. On the next page, Hart says, There may be within each of us—indeed there surely is—that divine spark, that divine light or spark of nous or spirit or atman that is the abiding presence of God in us, the place of radical sustaining divine imminence, nearer to me than my inmost parts. But that light is the one undifferentiated ground of our existence, not the particularity of our personal existence, in and with one another. Oh, hey, there it is. That's what I'm always saying. This one spark, that's what we call the big S Self. And the particularity of our personal existence is what we here at Gnostic Insights label as our Ego. So we are made up of the Self that we share with all others and that we share with the Son, but we are also our own individual existence. That's why we can't just blink out into nothingness and not be missed, because we have our particularity, and it has its own place in the hierarchy. Then Hart says, But then this is to say that either all persons must be saved or that none can be. [He says,] God could, of course, erase each of the elect as whoever they once were by shattering their memories and attachments like the gates of hell and then raise up some other being in each of their places, thus converting the will of each into an idiot bliss stripped of the loves that made him or her this person, associations and attachments and pity and tenderness and all the rest. If that were the case, only in hell could any of us possess something like a personal destiny, tormented perhaps by the memories of the loves we squandered or betrayed, but not deprived of them altogether. [Jumping to 157, he says], I am not I in myself alone, but only in all others. If then anyone is in hell, I too am partly in hell. . . For the whole substance of Christian faith is the conviction that another has already and decisively gone down into that abyss for us to set all the prisoners free, even from the chains of their own hatred and despair, and hence the love that has made all of us who we are and that will continue throughout eternity to do so, cannot ultimately be rejected by anyone. Amen. And that's the end of the third meditation. Now the fourth meditation, we just don't even have time to get to. It's called, What is Freedom? And if you want to hear the fourth meditation in depth, please text me in the comments and ask for more David Bentley Hart That All Shall Be Saved. But as for now, this treatise on what is freedom? I'll actually just jump to the last page and skip all of the explanations. The fourth meditation, What is Freedom? is all about free will. I guess I'll include it in some future episode about free will and just quote Hart extensively in that episode. But to close it out, Hart says, It would make no sense to suggest that God, who is by nature not only the source of being, but also the good and the true and the beautiful and everything else that makes spirits exist as rational beings, would truly be all in all if the consummation of all things were to eventuate merely in a kind of extrinsic divine supremacy over creation. But God is not a god, [or as we would say, the God Above All Gods is not the Demiurge, is how we would put it in Gnostic terms]. And his final victory, as described in scripture, will consist not merely in his assumption of perfect supremacy over all, but also in his ultimately being all in all. Could there then be a final state of things in which God is all in all, while yet there existed rational creatures whose inward worlds consisted in an eternal rejection of and rebellion against God as the sole and consuming and fulfilling end of the rational will's most essential nature? If this fictive and perverse interiority were to persist into eternity, would God's victory over every sphere of being really be complete? Or would that small miserable residual flicker of Promethean defiance remain forever as the one space in creation from which God has been successfully expelled? Surely it would, so it too must pass away. All right, that ends this long episode, because I was trying to wrap up the entire book, which I almost did. Write to me, tell me what you think of this sort of thing. I'd especially like to hear from people who used to be Christians, or who were raised in the church, and who fell away from the church because of some of these very problems and conundrums that we've been talking about for the last four episodes. God bless us all, and onward and upward! If you find these gnostic insights meaningful, please donate to the cause. Cyd pays for these podcasts out of her retirement money, and the well is running dry. If I am to keep this up, I need your financial assistance as well as your good company. I thank my (very few) paid subscibers from the bottom of my heart to the top of my pleroma. Please help. Please enable JavaScript in your browser to complete this form.Name *FirstLastEmail *Stripe Credit Card *Choose your item *Item A - $10.00Item B - $25.00Item C - $50.00Total$0.00Submit

Universal Salvation, part 4 Welcome back to Gnostic Insights. I'm going to do my best to wrap up this review of David Bentley Hart's book, That All Shall Be Saved, Heaven, Hell, and Universal Salvation. And I hope you understand, particularly those of you who are Christians that are listening to this, that I do all of this in the name of the Father. It's not to tear down Christianity. It's to uphold the mission of the Messiah, which has been lost over the past several hundred years of Christianity. And so this talk of universal salvation is a necessary component of believing in the glory of God. Because universal salvation of all souls, not only all humans, but the dogs, the cats, the birds, the grasses, all living things, have to return to the Father, or else the Anointed loses power. The Father loses parts of himself. Okay, let's get back to David Bentley Hart. So we're going to run through these four meditations that are the body of his book. The first meditation is, Who is God? He says, The New Testament, to a great degree, consists in the eschatological interpretation of Hebrew Scripture's story of creation, finding in Christ as eternal Logos and risen Lord, the unifying term of beginning and end. There's no more magnificent meditation on this vision than Gregory of Nyssa's description of the progress of all persons towards union with God in the one pleroma, the one fullness of the whole Christ. All spiritual wills moving, to use this loving image, from outside the temple walls to the temple precincts, and finally beyond the ages into the very sanctuary of the glory as one. Okay, let me jump in here to say, do you notice that the New Testament words, when you use the correct translations, are the same as the translations in our Tripartite Tractate of the Nag Hammadi? Logos is the eternal spirit of humanity and the risen Lord. The Fullness is the one pleroma, the whole Christ. And in this statement, it's saying that all that is spiritual, which includes the spirits that reside within each of us, will all move as one into the pleroma of the Christ. That's who Christ is to us. He's the head of our pleroma. And when I speak of pleromas, I always picture that pyramidal shape, that hierarchical shape, and the capstone is the head. We 2nd order powers are children of the 1st order powers. The 3rd order powers are the Army of Christ that have come to redeem us. When Paul spoke of this, he was applying it literally to the temple in Jerusalem, where there were the walls of the temple, and most of the people were outside of the walls, and some of the people were in the temple precincts. And finally, the very sanctuary of the glory, where only the priests were allowed. These are the three parts that were mentioned, and these are archetypal of the movement of humanity, Hart is saying, from the outside of the pleroma of the Christ, into the pleroma of the Christ, and then into the very glory of God through the Christ. On page 90, Hart says, If one truly believes that traditional Christian language about God's goodness and the theological grammar to which it belongs are not empty, then the God of eternal retribution and pure sovereignty proclaimed by so much of Christian tradition is not and cannot possibly be the God of self-outpouring love revealed in Christ. If God is the good creator of all, he must also be the savior of all without fail, who brings to himself all he has made, including all rational wills, and only thus returns to himself in all that goes forth from him. And that's the end of the chapter, Who is God? And that pretty much states my basic belief on why everyone is going to heaven, because we all come from the Father, and therefore we all must return to the Father because the Father cannot be diminished in any way. And if he lost us, he'd be diminished. Do you see? The second meditation is, What is Judgment? And the subtitle is A Reflection on Biblical Eschatology. And eschatology, that's one of those big theological words that just means the end times, the end of time. On page 93, Hart says, There's a general sense among most Christians that the notion of an eternal hell is explicitly and unremittingly advanced in the New Testament. And yet, when we go looking for it in the actual pages of the text, it proves remarkably elusive. The whole idea is, for instance, entirely absent from the Pauline corpus as even the thinnest shadow of a hint, nor is it anywhere patently present in any of the other epistolary texts. There is one verse in the Gospels, Matthew 25-46 that, traditionally understood, offers what seems the strongest evidence for the idea, but then now Hart's going to explain how that can't be true. And then he says there are also perhaps a couple of verses from Revelation, and he says nothing's clear in Revelation, so he's not going to go there. But, What in fact the New Testament provides us with are a number of fragmentary and fantastic images that can be taken in any number of ways, arranged according to our prejudices and expectations, and declared literal or figural or hyperbolic as our desires dictate. It's why people can make the case for eternal damnation, but you can also make the case for not eternal damnation, because it's so metaphorical. On page 94, Hart says, Nowhere is there any description of a kingdom of perpetual cruelty presided over by Satan, as though he were some kind of Chthonian god. On the other hand, however, there are a remarkable number of passages in the New Testament, several of them from Paul's writings, that appear instead to promise a final salvation of all persons and all things, and in the most unqualified terms. How did some images become mere images in the general Christian imagination, while others became exact documentary portraits of some final reality? If one can be swayed simply by the brute force of arithmetic, it seems worth noting that, among the apparently most explicit statements on the last things, the universalist statements are by far the more numerous. And then he lists a number of verses from the New Testament that speak of universal salvation, over 20 of them at least, and I'll give you just a couple. Romans 5.18 says, So then, just as through one transgression came condemnation for all human beings, so also through one act of righteousness came a rectification of life for all human beings. And jumping in from the Gnostic sense, he doesn't say the fall of one human, he doesn't say through Adam, he says one transgression—and we would call that one transgression the Fall of Logos, the fall of the Aeon, which is a higher order being than we are. Or Corinthians 15.22 says, For just as in Adam all die, so also in the anointed Christ all will be given life. I would say where it says for just as in Adam all die, it's not because Adam ate the apple, it's that we humans who are outside of the Christ, we're outside of the walls of the temple, we are in the pleroma of Adam—we are in the pleroma of human beings. When you accept the anointed, then you move into the pleroma, or you nest up higher into the pleroma of the Christ. That would be the Gnostic way of saying that. Second Corinthians 5.14 says, For the love of the anointed constrains us, having reached this judgment, that one died on behalf of all, all then have died. And of course that one is the Anointed, and He died on behalf of everyone. Or even Romans 11:32, For God shut up everyone in obstinacy, so that he might show mercy to everyone. And there's a long discussion in the chapter about how God's chosen—the original elect, that being the Hebrew nation—has been obstinate about accepting Jesus of Nazareth as the Anointed. And so he's saying that everyone is shut up in obstinacy, that's the Hebrews, so that he might show mercy to everyone. And that is, they're temporarily set up in obstinacy so that the message of the Anointed can be preached far and wide, before death and after death, we Gnostics would say, and not be just constrained to only the Hebrews. That's why the Hebrews are set aside for the moment, so that those outside the temple walls can also come to Christ. And then there are 19 more verses after this, and he lists them all between pages 96 and page 102. And if you are a theological scholar or a concerned Christian that wants to know if this is heresy or not, I really suggest you buy the book, That All Shall Be Saved, by David Bentley Hart, and read it carefully from cover to cover. Jumping to page 116, Hart says, There are those metaphors used by Jesus that seem to imply that the punishment of the world to come will be of only limited duration. For example, “if remanded to prison, you shall most certainly not emerge until you pay the very last pittance.” Or, “the unmerciful slave is delivered to the torturers until he should repay everything he owes.” And Hart says it seems as if this until should be taken with some seriousness. Some wicked slaves, moreover, “will be beaten with many blows, while others will be beaten with few blows.” Hart says, of course, everyone will be “salted with fire.” This fire is explicitly that of the Gehenna. But salting here is an image of purification and preservation, for salt is good. Gehenna is the Valley of Hinnom from the Old Testament, and that is where, outside of the city of Jerusalem, the refuse was burned, and even carrion and bodies were burned. And that is why it is considered to be a hellish place. And it has become a metaphor in the time of Jesus for the purging fire, the Aeonian chastening for the good. Hart says we might even find some support for the purgatorial view of the Gehenna from the Greek of Matthew 25:46, which is the supposedly conclusive verse on the side of the Infernalist Orthodoxy, where the word used for the punishment of the last day is kolasis, which most properly refers to remedial chastisement, rather than timoria, which more properly refers to retributive justice. So, the fire of the judgment. What is judgment? The fire is the chastening fire, the fire of personal guilt and remorse over the sins one has done, that causes one to repent and turn to redemption. Hart says, It is not clear in any event that the fourth gospel, [and the fourth gospel, that's the gospel of John, Matthew, Mark, Luke, and John], it is not clear in any event that the fourth gospel foretells any “last judgment,” in the sense of a real additional judgment that accomplishes more than has already happened in Christ. To see His words as pointing toward and fulfilled within his own crucifixion and resurrection, wherein all things were judged and all things redeemed. The kingdom has indeed drawn very near, and even now is being revealed. The hour indeed has come. The judge who is judged in our place is also the resurrection and the life that has always already succeeded and exceeded the time of condemnation. All of heaven and of hell meet in those three days. . . Hell appears in the shadow of the cross as what has always already been conquered, as what Easter leaves in ruins, to which we may flee from the transfiguring light of God if we so wish, but where we can never finally come to rest, for being only a shadow, it provides nothing to cling to. And he attributes that concept of hell being only a shadow to Gregory of Nyssa, although we would attribute it to the Tripartite Tractate of the Nag Hammadi which came before Gregory of Nyssa. Hell exists so long as it exists only as the last terrible residue of a fallen creation's enmity to God, the lingering effects of a condition of slavery that God has conquered universally in Christ and will ultimately conquer individually in every soul. This age has passed away already, however long it lingers on its own aftermath, and thus in the Age to Come, [and that's capital A, Age, which we would interpret as the Aeons to Come, the Aeonian Pleroma to Come], and beyond all ages, all shall come to the kingdom prepared for them from before the foundation of the world. And that's the chapter, What is Judgment? The third meditation or chapter of Hart is called What is a Person? A Reflection on the Divine Image. It says over and over in the Bible that we are made in the image of God. Man is made in the image of God. That is the divine image. On page 131, Hart says, Christians down the centuries have excelled at converting the good tidings of God's love in Christ into something dreadful, irrational, and morally horrid. [And we covered that in depth in the previous three episodes, if you want to go back there.] On page 132, Hart says, I suspect that no figure in Christian history has suffered a greater injustice as a result of the desperate inventiveness of the Christian moral imagination than the Apostle Paul, since it was the violent misprision of his theology of grace, starting with the great Augustine, it grieves me to say, that gave rise to almost all of these grim distortions of the Gospel. Aboriginal guilt, predestination, (ante praevisa merita), the eternal damnation of unbaptized infants, the real existence of vessels of wrath, and so on. All of these odious and incoherent dogmatic motifs, so to speak, and others equally nasty, have been ascribed to Paul. And yet, each and every one of them, not only is incompatible with the guiding themes of Paul's proclamation of Christ's triumph and of God's purpose in election, but is something like their perfect inversion. Well, isn't that interesting? Because we already know that the archons represent the inversions of the Aeons of the Pleroma. And so, although Hart doesn't realize he's implying this, to say that what has come down to us in Christian tradition through Augustine is the perfect inversion of what Paul was actually saying about universal salvation, which means, by definition, that it's the demiurgic or the archonic version of salvation. Isn't that interesting? I mean, that is what I have been implying, that what has been taken to be Christian tradition for the last couple of thousand years is actually a diminishment of the power of Christ and the power and love of the Father. By saying that people can be lost and condemned to eternal torture, that is sacrilegious to me. That is the heresy. And that is what Hart is saying here. He goes on to say on page 133, This is all fairly odd, really. Paul's argument in those chapters is not difficult to follow. What preoccupies him from beginning to end is the agonizing mystery that the Messiah of Israel has come, and yet so few of the children of the house of Israel have accepted the fact, even while so many from outside the covenant have. And Paul wonders, how is the promised Messiah rejected by so many, yet so many outside the temple walls have accepted the Messiah? There are far more Christians than there are Jews at the moment. Why is that? Paul was wondering. Hart says, Paul's is not an abstract question regarding which individual human beings are the saved and which are the damned. In fact, by the end of the argument, the former category, [that is the saved], proves to be vastly larger than that of the elect or the called, while the latter category, [that is the damned], makes no appearance at all. Jumping down the page, he says, “so then what if,” so now he's going to go ahead and quote Paul here, Romans 9:19, Paul says, So then what if God should show his power by preserving vessels suitable only for wrath, keeping them solely for destruction, in order to provide an instructive counterpoint to the riches of the glory he lavishes on vessels prepared for mercy, whom he has called from among the Jews and the Gentiles alike. For as it happens, rather than offering a solution to the quandary in which he finds himself, Paul is simply restating that quandary in its bleakest possible form, at the very brink of despair. He does not stop there, however, because he knows that this cannot be the correct answer. It is so obviously preposterous, in fact, that a wholly different solution must be sought, one that makes sense and that will not require the surrender either of Paul's reason or of his confidence in God's righteousness. Hence, contrary to his own warnings, Paul does indeed continue to question God's justice, and he spends the next two chapters unambiguously rejecting the provisional answer, the vessels of wrath hypothesis, altogether, so as to reach a completely different and far more glorious conclusion—God blesses everyone. Romans 10: 11, 12. And by the way, in Gnostic gospel, we would say the law is actually the Demiurge's rules for human behavior, because our self-will makes us otherwise uncontrollable. Because to the Father above, the only law is love. When we act out of love, all else follows. Going on, Hart says, As for the believing remnant of Israel, [Romans 11:5], it turns out that they have been elected not as the limited number of the saved within Israel, but as the earnest through which all of Israel will be saved. They are waiting for the Anointed to come and take the place of the King of Israel, King of the Jews. King of the Jews is one of the titles of the Messiah. That means the capstone of their pleroma. You see? It's all of these pyramidal shapes that are first designed up there in the Fullness of God, the pleroma. What Paul is saying is that the Jews that are in the pleroma of Israel, it's their remnant that makes them holy. It's their remnant that is the spiritual part, the higher part, the called part, the elect part of the pleroma of the nation of the Hebrews. And it is through those elect that all of the Jews will be saved, ultimately. Hart says, For the time being, true, a part of Israel is hardened, but this will remain the case only until the ”full entirety” [that is the pleroma] of the Gentiles enter in. The unbelievers among the children of Israel may have been allowed to stumble, but God will never allow them to fall. Hart's just saying that Israel's reluctance or slowness to believing that Jesus is the Messiah is just slowing down the progress of history to give everyone else a chance to catch up to it. Quoting Hart again, We're in Romans now, 11:11. This then is the radiant answer dispelling the shadows of Paul's grim what if in the ninth chapter of Romans. It's clarion negative. It turns out that there is no final illustrative division between the vessels of wrath and vessels of mercy. That was a grotesque, all too human thought that can now be chased away for good. God's wisdom far surpasses ours, and his love can accomplish all that it intends. “He has bound everyone in disobedience so as to show mercy to everyone.” [That's Romans 11:32.] All are vessels of wrath precisely so that all may be made vessels of mercy. . . That Paul's great attempt to demonstrate that God's election is not some arbitrary act of predilective exclusion, but instead a providential means for bringing about the unrestricted inclusion of all persons, has been employed for centuries to advance what is quite literally the very teaching that he went to such great lengths explicitly to reject. . . Yet this is still not my principal point. I want to say something far more radical. I want to say that there is no way in which persons can be saved as persons except in and with all other persons. This may seem an exorbitant claim, but I regard it as no more than an acknowledgment of certain obvious truths about the fragility, dependency, and exigency of all that make us who and what we are. Oh, this is a very interesting portion. Okay, listen to this. Jumping to page 149. No soul is who or what it is in isolation, and no soul's sufferings can be ignored without the sufferings of a potentially limitless number of other souls being ignored as well. And so it seems if we allow the possibility that even so much as a single soul might slip away unmourned into everlasting misery, the ethos of heaven turns out to be “every soul for itself”—which is also, curiously enough, precisely the ethos of hell. But Christians are obliged, it seems clear, to take seriously the eschatological imagery of scripture. And there all talk of salvation involves the promise of a corporate beatitude, a kingdom of love and knowledge, a wedding feast, a city of the redeemed, the body of Christ, which means that the hope Christians cherish must in some way involve the preservation of whatever is deepest in and most essential to personality rather than a perfect escape from personality. But finite persons are not self-enclosed individual substances. They are dynamic events of relation to what is other than themselves. And then Hart summons up the idea of a single recurrent image, he says, That of a parent whose beloved child has grown into quite an evil person, but who remains a parent nevertheless, and therefore keeps and cherishes countless tender memories of the innocent and delightful being that has now become lost in the labyrinth of that damaged soul. Is all of that, those memories, those anxieties and delights, those feelings of desperate love, really to be consigned to the fire as just so much combustible chaff? Must it all be forgotten or willfully ignored for heaven to enter into that parent's soul? And if so, is this not the darkest tragedy ever composed? And is God not then a tragedian utterly merciless in his poetic omnipotence? Who or what is that being whose identity is no longer determined by its relation to that child? [Skipping to page 153] Personhood as such is not a condition possible for an isolated substance. It is an act, not a thing. And it is achieved only in and through a history of relations with others. We are finite beings in a state of becoming, and in us there is nothing that is not an action, dynamism, an emergence into a fuller or a retreat into a more impoverished existence. And so, as I said in my first meditation, we are those others who make us. Spiritual personality is not mere individuality, nor is personal love one of its merely accidental conditions or extrinsic circumstances. A person is first and foremost a limitless capacity, a place where the all shows itself with a special inflection. We exist as the place of the other, to borrow a phrase from Michel de Certeau. Certainly, this is the profoundest truth in the doctrine of resurrection. That we must rise from the dead to be saved is a claim not simply about resumed corporeality, whatever that might turn out to be, but more crucially, about the fully restored existence of the person as socially, communally, corporately constituted. Each person is a body within the body of humanity, which exists in its proper nature only as the body of Christ. Well, that's pretty neat. See, we are nested fractal hierarchies of the pleroma of the Fullness of God. And if you've been with me a while, you know what that long and complicated sentence means. Picture a pyramidal shape, picture every living part of your body as building up the pyramid, and your conscious self is the capstone of that pleroma that makes up your body. Now, you are then nested along with all other humans into the pleroma of humanity, the body of humanity, also called the body of Adam. Just the way our cells nest up into building us, we nest up into building the great body of humanity. And then, Hart is saying this body of humanity exists in its proper nature only as the body of Christ, because when we then nest up and make Christ the king of our pleroma, we are nested into the Fullness of Christ. And that is what the final salvation resting point is. When we all finally pass through the final judgment and nest up into Christ, then we're all nested up into the pleroma, we're all nested up into the Son. And there we are. And we will still have our lives the way the Fullness has their lives. They dream together as one of paradise. And that's where we're headed. Hart says, Our personhood must truly consist not only in the immediate love of those close at hand, but also in our disposition toward those whom we, by analogy, care for from afar. Or even in the abstract, for the most essential law of charity, of love, when it is truly active, is that it must inexorably grow beyond all immediately discernible boundaries in order to be fulfilled and to continue to be active. And all of those in whom each of us is implicated, and who are implicated in each of us, are themselves in turn implicated and intertwined in countless others, and on and on without limit. We belong of necessity to an indissoluble co-inherence of souls. And I think that down here on the physical level, on the material plane, the demiurgic version of that shared coherence of all souls together is quantum entanglement. That's the Demiurge's material version of how we are implicated and intertwined with every other soul. And now he goes on to say something that's very Gnostic. On the next page, Hart says, There may be within each of us—indeed there surely is—that divine spark, that divine light or spark of nous or spirit or atman that is the abiding presence of God in us, the place of radical sustaining divine imminence, nearer to me than my inmost parts. But that light is the one undifferentiated ground of our existence, not the particularity of our personal existence, in and with one another. Oh, hey, there it is. That's what I'm always saying. This one spark, that's what we call the big S Self. And the particularity of our personal existence is what we here at Gnostic Insights label as our Ego. So we are made up of the Self that we share with all others and that we share with the Son, but we are also our own individual existence. That's why we can't just blink out into nothingness and not be missed, because we have our particularity, and it has its own place in the hierarchy. Then Hart says, But then this is to say that either all persons must be saved or that none can be. [He says,] God could, of course, erase each of the elect as whoever they once were by shattering their memories and attachments like the gates of hell and then raise up some other being in each of their places, thus converting the will of each into an idiot bliss stripped of the loves that made him or her this person, associations and attachments and pity and tenderness and all the rest. If that were the case, only in hell could any of us possess something like a personal destiny, tormented perhaps by the memories of the loves we squandered or betrayed, but not deprived of them altogether. [Jumping to 157, he says], I am not I in myself alone, but only in all others. If then anyone is in hell, I too am partly in hell. . . For the whole substance of Christian faith is the conviction that another has already and decisively gone down into that abyss for us to set all the prisoners free, even from the chains of their own hatred and despair, and hence the love that has made all of us who we are and that will continue throughout eternity to do so, cannot ultimately be rejected by anyone. Amen. And that's the end of the third meditation. Now the fourth meditation, we just don't even have time to get to. It's called, What is Freedom? And if you want to hear the fourth meditation in depth, please text me in the comments and ask for more David Bentley Hart That All Shall Be Saved. But as for now, this treatise on what is freedom? I'll actually just jump to the last page and skip all of the explanations. The fourth meditation, What is Freedom? is all about free will. I guess I'll include it in some future episode about free will and just quote Hart extensively in that episode. But to close it out, Hart says, It would make no sense to suggest that God, who is by nature not only the source of being, but also the good and the true and the beautiful and everything else that makes spirits exist as rational beings, would truly be all in all if the consummation of all things were to eventuate merely in a kind of extrinsic divine supremacy over creation. But God is not a god, [or as we would say, the God Above All Gods is not the Demiurge, is how we would put it in Gnostic terms]. And his final victory, as described in scripture, will consist not merely in his assumption of perfect supremacy over all, but also in his ultimately being all in all. Could there then be a final state of things in which God is all in all, while yet there existed rational creatures whose inward worlds consisted in an eternal rejection of and rebellion against God as the sole and consuming and fulfilling end of the rational will's most essential nature? If this fictive and perverse interiority were to persist into eternity, would God's victory over every sphere of being really be complete? Or would that small miserable residual flicker of Promethean defiance remain forever as the one space in creation from which God has been successfully expelled? Surely it would, so it too must pass away. All right, that ends this long episode, because I was trying to wrap up the entire book, which I almost did. Write to me, tell me what you think of this sort of thing. I'd especially like to hear from people who used to be Christians, or who were raised in the church, and who fell away from the church because of some of these very problems and conundrums that we've been talking about for the last four episodes. God bless us all, and onward and upward! If you find these gnostic insights meaningful, please donate to the cause. Cyd pays for these podcasts out of her retirement money, and the well is running dry. If I am to keep this up, I need your financial assistance as well as your good company. I thank my (very few) paid subscibers from the bottom of my heart to the top of my pleroma. Please help. Please enable JavaScript in your browser to complete this form.Name *FirstLastEmail *Stripe Credit Card *Choose your item *Item A - $10.00Item B - $25.00Item C - $50.00Total$0.00Submit

Your Feminist Buzzkills are pouring out all the latest abobo-related tea that is bound to curdle your girdle! Nobody is coming to save us, folks—we're doing the damn thing ourselves.  Lizz and Moji lay out how the Trump administration is using a law written to protect abortion providers to prosecute Don Lemon!  And Texas continues to Texas, as The Turning Point USA-ssholes at Texas Tech are out here banning the speech of abortion providers on their campus. And in other “Texas-men-pissing-us-off” news: another Lone Star loser is testing the misogynistic waters of shiny new anti-abobo law that allows him to sue a California doctor for legally prescribing abortion pills to his girlfriend.  Creeps need some hobbies y'all. GUEST ROLL CALL  Karen Thompson,  Legal Director of Pregnancy Justice, is in the house! Karen is sounding the alarm with Lizz and Moji on pregnancy criminalization as she dives into the overt and covert ways this government is policing pregnancy outcomes—information we ALL need to know! PLUS! Abby Govindan is here!Do not fear—Buzzkills have comedy, m'dear! The comedian and writer stops by to share how she navigates the world as a child of immigrants and gives a sneak peek into her new solo show, “Pushing 30”.  Times are heavy, but knowledge is power, y'all. We gotchu.  OPERATION SAVE ABORTION: You can still join the 10,000+ womb warriors fighting the patriarchy by clicking HERE to for past Operation Save Abortion trainings, your toolkit, marching orders, and more. HOSTS:Lizz Winstead IG: @LizzWinstead Bluesky: @LizzWinstead.bsky.socialMoji Alawode-El IG: @Mojilocks Bluesky: @Mojilocks.bsky.social SPECIAL GUESTS:Karen Thompson IG/FB: @PregnancyJust Bluesky: @amazonatty.bsky.social / @PregnancyJustAbby Govindan IG/Youtube: @AbbyGovindan GUEST LINKS:Pregnancy Justice WebsiteDONATE: Pregnancy JusticeREPORT: Pregnancy Justice's New “After Pregnancy Loss” ReportAbby Govindan's WebsiteAbby Govindan's Linktree NEWS DUMP:Political Commentators Debate Ethics of AbortionTexas Tech Cancels Abortion Rights Advocate's Speech After TPUSA PressureAs Male Birth Control Gets Closer to Reality, Men Are Lining up for Clinical Trials‘We're Going to Disrupt This Country': Pardoned Anti-Abortion Activists Plot Mass Clinic ProtestsPam Bondi Is Using the Face Act Against Don Lemon for a Reason — and It's Not Public SafetyProtecting Doctors From Texas's Bounty Hunter Law EPISODE LINKS:TICKETS: Michael Shannon & Jason Narducy TourADOPT-A-CLINIC: Our Justice in Minnesota's mutual aid drive 6 DEGREES: Celebrities Remember Catherine O'Hara Operation Save AbortionExpose Fake ClinicsBUY AAF MERCH!EMAIL your abobo questions to The Feminist BuzzkillsAAF's Abortion-Themed Rage Playlist FOLLOW US:Listen to us ~ FBK Podcast Instagram ~ @AbortionFrontBluesky ~ @AbortionFrontTikTok ~ @AbortionFrontFacebook ~ @AbortionFrontYouTube ~ @AbortionAccessFront TALK TO THE CHARLEY BOT FOR ABOBO OPTIONS & RESOURCES HERE!PATREON HERE! Support our work, get exclusive merch and more! DONATE TO AAF HERE!ACTIVIST CALENDAR HERE!VOLUNTEER WITH US HERE!ADOPT-A-CLINIC HERE!GET ABOBO PILLS FROM PLAN C PILLS HERE! When BS is poppin', we pop off! Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Hour 3 of the Thursday Bob Rose Show, on the continuing leftwing demonization of Melania Trump's documentary, projecting their hatred for her husband on the first lady. Are the same proponents of women's rights rejecting Melania's intelligence and independent thought? Plus, the morning's biggest stories for 2-5-26.

Join us for a conversation on EFS with Kyle Claunch, Associate Professor of Christian Theology at the Southern Baptist Theological Seminary.   Detailed Analytical Outline: "Everything You Need to Know About EFS and The Trinity | Kyle Claunch | #100" This outline structures the podcast episode chronologically by timestamp, providing a summary of content, key theological arguments, analytical insights (e.g., strengths of positions, biblical/theological connections, and implications for Trinitarian doctrine), and notable quotes. The discussion centers on Eternal Functional Submission (EFS, also termed Eternal Submission of the Son [ESS] or Eternal Relations of Authority and Submission [ERAS]), its biblical basis, critiques, and broader Trinitarian implications. Host Sean Demars interviews Kyle Claunch, a theologian offering a non-EFS perspective rooted in classical Trinitarianism (e.g., Augustine, Athanasius). The tone is conversational, humble, and worship-oriented, emphasizing the doctrine's gravity (per Augustine: "Nowhere else is a mistake more dangerous"). Introduction and Setup (00:10–01:48) Content Summary: Episode opens with music and host introduction. Sean Demars welcomes first-time guest Kyle Claunch (noting a prior unreleased recording). Light banter references mutual acquaintance Jim Hamilton (a repeat guest) and a breakfast discussion on Song of Solomon. Transition to topic: the Trinity, with humorous acknowledgment of its complexity. Key Points: Shoutout to Hamilton as the "three-timer" on the show; playful goal of featuring Kenwood elders repeatedly. Tease of future episodes on Song of Solomon, Ecclesiastes, Psalms. Analytical Insights: Establishes relational warmth and insider Reformed/Baptist context (e.g., Kenwood Baptist Church ties). Frames Trinity discussion as high-stakes yet accessible, aligning with podcast's "Room for Nuance" ethos—nuanced, non-polemical engagement. Implications: Builds trust for dense theology, reminding listeners of communal discipleship. Notable Quote: "Nothing better to talk about... Nowhere else is a mistake more dangerous, Augustine says about the doctrine of the trinity." (01:33) Opening Prayer (01:48–02:29) Content Summary: Claunch prays for accurate representation of God, protection from error, and edification of listeners (believers to worship, unbelievers to Christ). Key Points: Gratitude for knowing God as Father through Son by Spirit; plea for words and meditations to be acceptable (Psalm 19:14 echo). Analytical Insights: Models Trinitarian piety—prayer invokes all persons, underscoring episode's theme of relational unity over hierarchical submission. Strengthens devotional framing, countering potential abstraction in doctrine. Notable Quote: "May the saints who hear this be drawn to worship. May those that don't know you be drawn to want to know you through your son Jesus." (02:07–02:29) Interview Origin and Personal Context (02:29–04:18) Content Summary: Demars recounts how Hamilton recommended Claunch as a counterpoint to Owen Strawn's EFS views (from a prior episode on theological retrieval). Demars shares his wavering stance on EFS (initial acceptance, rejection, ambivalence—like amillennialism) and seeks Claunch's help to "land" biblically. Key Points: EFS as a debated topic in evangelical circles; Claunch's approach ties to retrieval. Demars' vulnerability: Desire for settled conviction on God's self-revelation. Analytical Insights: Highlights EFS debate's live-wire status in Reformed theology (post-2016 surge via Ware, Grudem). Demars' "help me land" plea humanizes the host, inviting listeners into personal theological pilgrimage. Implication: Doctrine as transformative, not merely academic—echoes Augustine's "discovery more advantageous" (later referenced). Notable Quote: "Part of this is really just being like dear brother Kyle help me like land where I need to land on this." (03:53) Defining EFS/ESS/ERAS (04:18–07:01) Content Summary: Claunch defines terms: EFS (eternal functional submission of Son/Spirit to Father per divine nature); ESS (eternal submission of Son); ERAS (eternal relations of authority/submission, per Ware). Contrasts with incarnational obedience (uncontroversial for creatures). Key Points: Eternal (contra-temporal, constitutive of God's life); not limited to human nature. Biblical focus on Son, but extends to Spirit; relations as "godness of God" (Father-Son-Spirit distinctions). Analytical Insights: Clarifies nomenclature's evolution (avoiding "subordinationism" heresy). Strength: Steel-mans EFS as biblically motivated, not cultural. Weakness: Risks blurring persons' equality if submission is essential. Connects to classical taxonomy (one essence, three persons via relations). Notable Quote: "This relation of authority and submission then is internal to the very life of God and as such is constitutive of what it means for God to be God." (06:36) Biblical Texts for EFS: Steel-Manning Arguments (07:01–14:34) Content Summary: Claunch lists key texts EFS advocates use, steel-manning sympathetically. John 6:38 (07:35): Son came "not to do my own will, but the will of him who sent me"—roots in pre-incarnate motive. Sending Language (09:04): Father sends Son (never reverse); implies authority-obedience. Father-Son Names (09:43): Eternal sonship entails biblical patriarchal authority. 1 Cor 11:3 (10:04): "God [Father] is the head of Christ"—parallels man-woman headship (authority symbol). 1 Cor 15:24–28 (13:13): Future subjection of Son to Father ("eternity future" implies past). Key Points: EFS holders (e.g., Ware, Grudem—Claunch's friends/mentor) prioritize Scripture; not anti-Trinitarian. Analytical Insights: Effective charity—affirms motives (biblicism) while previewing critiques. Texts highlight economic Trinity (missions reveal immanent relations). Implication: If valid, EFS grounds complementarity in creation (e.g., gender roles via 1 Cor 11). But risks Arianism echoes if submission essentializes inequality. Notable Quote: "They believe this because they are convinced that this is what the Bible teaches... It's a genuine desire to believe what the Bible says." (14:15) Critiquing EFS Texts: Governing Principles (14:52–19:02) Content Summary: Claunch introduces "form of God/form of servant" rule (Augustine, Phil 2:6–8) and unity of God (one essence, attributes, acts). Applies to texts, emphasizing incarnation. John 6:38 (15:11): Incarnational (Son assumes human will to obey as Last Adam); "not my own will" implies distinct (human-divine) wills, not eternal submission. Compares to Gethsemane (Lk 22:42), Phil 2 (obedience as "became," not eternal), Heb 5:8 (learns obedience via suffering). Key Points: Obedience creaturely (Adam failed, Christ succeeds); EFS demands discrete divine wills, contradicting one will/power (inseparable operations). Analytical Insights: Augustinian rule shines—resolves tensions without modalism/Arianism. Strength: Harmonizes canon (analogy of Scripture). Implication: Protects active obedience's soteriological role (imputed righteousness). Weakness in EFS: Overlooks hypostatic union's permanence. Notable Quote: "Obedience is something he became, not something he was." (35:15) Inseparable Operations and Unity (19:02–28:18) Content Summary: One God = one almighty/omniscient/will (Athanasian Creed); external acts (ad extra) undivided (e.g., creation, resurrection appropriated to persons but shared). EFS's "distinct enactment" incoherent—submission requires discrete wills, implying polytheism. Submission entails disagreement possibility, undermining unity. Key Points: Appropriation (e.g., Father elects, but all persons do); one will upstream from texts. Analytical Insights: Core classical rebuttal—echoes Cappadocians vs. Arius (one ousia, three hypostases). Strength: Biblical (e.g., Jn 1 creation triad). Implication: Safeguards monotheism; critiques social Trinitarianism/EFS as quasi-polytheistic. Ties to procession (relations without hierarchy). Notable Quote: "If God's knowledge and mind understanding will is all one then the very idea... that you could have one divine person... have authority and the other... not have the same authority... Seems to be a category mistake." (24:41–25:14) Further Critiques: Sending, Headship, Future Submission (28:18–50:07) Content Summary: Sending (42:30): Not command (Aquinas/Augustine); missions reveal processions (eternal generation), not authority (analogical, e.g., adult "sending" without hierarchy). 1 Cor 11:3 (46:34): Incarnational (Christ as mediator); underdetermined text, informed by whole Scripture. 1 Cor 15 (48:10): Post-resurrection = ongoing hypostatic union (God-man forever submits as creature). Spirit's "Obedience" (49:26): No biblical texts; EFS extension illogical (Spirit unincarnate). Jn 16:13 ("not... on his own authority") mistranslates—Greek "from himself" denotes procession, not submission (parallels Jn 5:19–26 on Son's generation). Key Points: Obedience emphasis on Son's humanity for redemption; Spirit's mission unified (takes Father's/Son's). Analytical Insights: Devastating on Spirit—exposes EFS asymmetry. Strength: Exegetical precision (Greek apo heautou). Implication: EFS risks divinizing hierarchy over equality; retrieval favors Nicene grammar. Notable Quote: "There's not one single biblical text that uses the language of authority, submission, obedience in relation to the spirit." (50:07) Processions, Personhood, and Retrieval Tease (50:07–1:10:04) Content Summary: Persons = rational subsistences (Boethius); distinction via relations/processions (Father unbegotten, Son generated, Spirit spirated—not three wills/agents). Demars probes: Processions define persons (Son from Father, Spirit from both?). Claunch: Analogical, not creaturely autonomy. Teases retrieval discussion for future episode. Key Points: Creator-creature distinction; via eminentia/negativa for terms like "person." God unlike us—worship response to mystery. Analytical Insights: Clarifies hypostases vs. prosopa; counters social Trinitarianism. Strength: Humility amid density ("take your sandals off"). Implication: EFS confuses economic/immanent Trinity; retrieval recovers Nicene subtlety vs. modern individualism. Notable Quote: "The distinction is in the relation only... The ground of personhood is the divine nature." (1:03:07–1:03:32) Eschatological Reflection and Heaven (1:10:04–1:13:39) Content Summary: Demars: Perpetual learning in heaven? Claunch: Infinite expansion (Edwards' analogy—expanding vessel in God's love); Augustine: Laborious but advantageous pursuit. Key Points: Glorified knowledge joyful, finite yet ever-growing; press on (Hos 4:6). Analytical Insights: Pastoral pivot—doctrine doxological, not despairing. Ties to episode's awe: Trinity as eternal discovery. Notable Quote: "Nowhere else is a mistake more dangerous or the task more laborious or the discovery more advantageous." (1:13:11) Rapid-Fire Q&A (1:13:55–1:20:14) Content Summary: Fun segment: Favorites (24, Spurgeon/Piper sermons, Tolkien, It's a Wonderful Life, mountains, wine, licorice hate, fly, morning person, etc.). Ends with straw holes trick (one). Key Points: Reveals Claunch's tastes (e.g., Owen's works as "systematic theology," "Immortal, Invisible" hymn for funeral—mortality vs. God's eternity). Analytical Insights: Humanizes expert; hymn choice reinforces theme (Psalm 90 echo). Lightens load post-depth. Closing Prayer (1:20:14–1:21:04) Content Summary: Demars thanks God for Claunch's clarity; prays for his influence in church/academy. Key Points: Blessing for edification, glory. Analytical Insights: Bookends with prayer—Trinitarian focus implicit. Overall Analytical Themes: Claunch's non-EFS view upholds Nicene equality via processions/operations, critiquing EFS as well-intentioned but incoherent (risks subordinationism). Episode excels in balance: exegetical rigor, historical retrieval (Augustine/Aquinas/Owen), pastoral warmth. Implications: Bolsters complementarianism without Trinitarian cost; urges humility in mystery. Ideal for theology students/pastors navigating debates.  

Drawing on recent exhibitions, this podcast explores how contemporary artists approach personhood not as a fixed identity, but it's something relational experimental and lived.

Dr. Khaldoun Sweis came onto the podcast to discuss a variety of topics related to artificial intelligence and personhood. Dr. Khaldoun Sweis' Website: https://logicallyfaithful.com/ ----------------------------- SOCIAL MEDIA --------------------------- Twitter: https://twitter.com/AApologetics Facebook: https://www.facebook.com/adherentapol... Instagram: https://www.instagram.com/adherentapo... TikTok: https://www.tiktok.com/@adherentapologetics

1/16/26 - What does it really mean to defend life, and where, exactly, is the line being drawn? Jim Havens and Fr. Stephen Imbarrato offer a direct and unfiltered examination of the question many avoid asking: Why not personhood now? Moving beyond slogans and incremental talking points, they analyze specific clips and public statements from political leaders such as Donald Trump and Ron DeSantis alongside religious voices, including Pope Leo XIV, to expose how ambiguity, compromise, and strategic silence continue to shape the public conversation on abortion. Grounded in Catholic moral theology, natural law, and the Church's consistent teaching on life from conception, the discussion presses into whether delayed personhood is a prudential strategy or a moral failure. With concrete examples, hard distinctions, and pastoral urgency, we challenge Catholics to examine whether defending the unborn “eventually” is compatible with proclaiming their full dignity now.

 Why “home” is a somatic experience, not just a locationPersona vs personhood — and why the difference mattersThe danger of self-awareness without relationshipWhy stewardship is a better metaphor than ownershipHow shame becomes the most familiar somatic stateWhy healing must be titrated, not rushedThe cost of progress-driven spirituality and productivity cultureReintegrating younger selves instead of rejecting themVisibility, integrity, and the courage to expand again—carefully    Links For Justin:Read Justin's SubstackOrder In The Low - NEW Book with Scott EricksonCoaching with JustinOrder In Rest - New Book of PoemsOrder Sacred StridesJustinMcRoberts.comSupport this podcastNEW Single - Let GoNEW Music - Sliver of HopeNEW Music - The Dood and The BirdThe Book - It Is What You Make itHearts and Minds Amazon Barnes and Noble

This episode explores the dark and often untold history of medical experimentation on enslaved Black people inAmerica, particularly focusing on the exploitation of Black women. The host discusses how enslaved peoplewere legally considered property rather than human beings, which allowed doctors and medical professionals toperform painful experimental surgeries without anesthesia or consent. The episode specifically highlights Dr. J.Marion Sims, often called the "father of modern gynecology," who performed repeated experimental surgerieson enslaved women in Alabama between 1845-1849. The host emphasizes that this series will present factual,researched information about Black history that is rarely taught, encouraging listeners to understand the fullscope of historical trauma and injustice.

In this episode I explore the idea of occupational personhood are people with dementia often sustain identity through former work roles. The episode also looks ahead to her recognising compressed forms of identity might inform future approaches to documentation, digital health and language based support tools. The role of creativity in this situation is explored.

In this special episode, host Peter Bauman (Le Random's editor in chief) speaks with Paul Seidler and Paul Kolling from art collective terra0 about their project Autonomous Forest (2025)⁠. They cover the nearly decade-long journey from ⁠white paper (2016)⁠ as university students to the project's NFT launch in December 2025.The collective shares how the original idea in the white paper mutated with projects like Flowertokens, Premna Deamon and now Autonomous Forest. They also cover why working through German law and smart contracts creates better frameworks than pure speculation, how the project evolved from startup pitches to nonprofit governance, and what it means to build living systems that exist outside economic (and human) exploitation.Monday's Le Random Editorial on "Standout Artwork of 2025"Thursday's Le Random Editorial: "Zero 10 Part 1: Beeple Casts a Spell" by Kevin BuistChapters:

After a three-year interim, Dad and I finally return to Reinhold Niebuhr's magisterial work, The Nature and Destiny of Man, first delivered as the Gifford Lectures in 1939, then revised and published in 1943. In this episode on vol. 2, we discuss what Dad cribbed from Niebuhr upon his first reading this book 55 years ago (!), the question of metanarratives and what we can (and can't) know about history, why the atonement is necessary, and of course, Sarah's favorite topic, the Parousia of Christ. This year of podcasting ends not with a whimper, but a bang! Looking toward an EIGHTH year of Queen of the Sciences? Show your support by becoming a Patron! Notes: 1. Related episodes: Niebuhr on the Nature of Man, Resurrection according to Macrina and Nyssa, Before Auschwitz, Doctrine to Bible (and Back Again), Cybertech and Personhood, Propaganda, The Image of God 2. Antti Raunio, "Martin Luther and Love" 3. Need more on communism? Try this very digestible approach in Sarah's memoir, I Am a Brave Bridge, about the Hinlicky family's year in Slovakia just after the fall of the iron curtain 4. Need more on the Parousia? Sarah's Forty Facets of the Ascension is now out on all platforms! And, guess what, lots on the Parousia in her Seven Ways of Looking at the Transfiguration, too!  

We're finishing the year by squaring the circle and chatting again to Dr. Quentin Genuis ahead of his J-Term class at Regent on Addiction, Personhood and Christian Communities. Quentin has just released a book, Recovering People: Addiction, Personhood and the Life of the Church, distilling insights and stories from his work as an emergency doctor, his theological training and experience learning in community in the Downtown Eastside in Vancouver. Quentin speaks compassionately and insightfully about addictions, their causes and consequences, and the ways that churches and communities can attend to the underlying hunger for connection that persons with addictions fear to lose in the process of recovery. Quentin also has wise words for church leaders, family and friends of persons with addictions, and careful reflections on why an understanding of human sin and the practice of confession are levellers in creating a context of hospitality and refuge. Quentin will be launching his book in partnership with the Regent Bookstore on February 10, 2026, so look out for more information in the coming months. Quentin's BioDr. Quentin Genuis is an Emergency Physician at St. Paul's Hospital and a Scholar in Residence at Regent College. He holds a Master of Letters in Theology from the University of St. Andrews. His academic interests include palliative care, biomedical ethics, personal autonomy, and addiction. He is the author of a forthcoming book on Addiction and the Church. Previous Podcast AppearancesEthical Issues in Healthcare (May 2025)Regent College Podcast Thanks for listening. Please like, rate and review us on your podcast platform of choice and share this episode with a friend. Follow Us on Social Media Facebook Instagram Youtube Keep in Touch Regent College Summer Programs Regent College Newsletter

Hope's husband, Cogen, returns to the show for a unique discussion on the portrayal of animal personhood in media. They delve into the evolution of children's entertainment and examine the representation of animals as individual, intelligent persons. Cogen and Hope explore how the depiction of animal personhood in these films has shaped our perception of animals. From Mickey Mouse to Charlotte's Web and the Muppets, they examine how we have come to empathize with animals and recognize their emotional nature and how far we still have to go.Films discussed:Early Mickey Mouse CartoonsBambiDumboThe Fox and the HoundBeauty and the BeastPrincess and the Frog101 DalmatiansThe Secret of NIHMCharlotte's WebBabeFinding NemoFinding DoryMoanaLucaBrother BearKung Fu PandaThe Lion KingThe Muppets

Dr. Stephan Blackwood joins the show to explore how language shapes consciousness, how words reveal the structure of reality, and why meaning is inseparable from relationship. They discuss the logic of reciprocity, the metaphysics of personhood, why civilization depends on truthful speech, and how distortion of language leads to confusion, tyranny, and cultural decay. Stephan explains how grammar and ontology mirror each other, how the Trinity reveals the deepest pattern of relational being, and why we can only know ourselves through our relationships with others — and with the divine. Dr. Stephan Blackwood is a philosopher, cultural critic, and co-founder of Ralston College, whose work focuses on the intersection of theology, art, and human purpose. // GUEST // Website: ⁠https://www.ralston.ac/⁠ X: ⁠https://x.com/stephenblackwd⁠ YouTube: ⁠https://www.youtube.com/@RalstonCollegeSavannah⁠ // SPONSORS // Heart and Soil Supplements (use discount code BREEDLOVE): https://heartandsoil.co/ Blockware Solutions: https://mining.blockwaresolutions.com Onramp: https://onrampbitcoin.com/?grsf=breedlove Mindlab Pro: https://www.mindlabpro.com/breedlove The Farm at Okefenokee: https://okefarm.com/ Club Orange: https://www.cluborange.org/ // PRODUCTS I ENDORSE // Protect your mobile phone from SIM swap attacks: https://www.efani.com/breedlove Lineage Provisions (use discount code BREEDLOVE): https://lineageprovisions.com/?ref=breedlove Colorado Craft Beef (use discount code BREEDLOVE): https://coloradocraftbeef.com/ Salt of the Earth Electrolytes: http://drinksote.com/breedlove Jawzrsize (code RobertBreedlove for 20% off): https://jawzrsize.com // UNLOCK THE WISDOM OF THE WORLD'S BEST NON-FICTION BOOKS // https://course.breedlove.io/ // SUBSCRIBE TO THE CLIPS CHANNEL // /@robertbreedloveclips2996 // TIMESTAMPS // 0:00 – WiM Episode Trailer 1:21 – The Power of Language & the Structure of Reality 12:44 – How Grammar Reflects Being 24:02 – Personhood, Meaning & Relational Existence 33:18 – How Language Shapes Consciousness 38:17 – Heart and Soil Supplements 39:17 – Mine Bitcoin with Blockware Solutions 40:18 – The Crisis of Meaning in Modern Culture 52:11 – The Collapse of Shared Language 1:03:59 – Reciprocity & the Law That Governs Reality 1:17:40 – How Tyranny Begins with Language Corruption 1:33:15 – Onramp Bitcoin Custody 1:34:12 – Mind Lab Pro Supplements 1:35:22 – Truth as the Foundation of Civilization 1:55:40 – The Purpose of Human Speech 2:13:20 – The Farm at Okefenokee 2:14:29 – The Trinity & the Structure of Personhood 2:28:03 – Why Real Communication Requires Sacrifice 2:37:42 – Club Orange 2:38:09 – Culture, Identity & the Need for Shared Meaning 3:04:14 – Efani: Protect Yourself From SIM Swaps 3:05:20 – Unlock the Wisdom of the Best Non-Fiction Books // PODCAST // Podcast Website: https://whatismoneypodcast.com/ Apple Podcast: https://podcasts.apple.com/us/podcast… Spotify: https://open.spotify.com/show/25LPvm8… RSS Feed: https://feeds.simplecast.com/MLdpYXYI // SUPPORT THIS CHANNEL // Bitcoin: 3D1gfxKZKMtfWaD1bkwiR6JsDzu6e9bZQ7 Sats via Strike: https://strike.me/breedlove22 Paypal: https://www.paypal.com/paypalme/RBreedlove Venmo: https://account.venmo.com/u/Robert-Br… // SOCIAL // Breedlove X: https://x.com/Breedlove22 WiM? X: https://x.com/WhatisMoneyShow LinkedIn: https://linkedin.com/in/breedlove22 Instagram: https://instagram.com/breedlove_22 TikTok: https://tiktok.com/@robert_breedlove Substack: https://breedlove22.substack.com All My Work: https://linktr.ee/robertbreedlove #language #whatismoney #philosophy #reciprocity #WiM

11/21/26 - We explore the growing movement for legal and spiritual recognition of every pre-born child as a human person made in the image of God. As personhood becomes an increasingly urgent topic in the public square, we reflect on the Church's clear and unwavering teaching that human life must be protected from the moment of conception. We also highlight recent signs of hope, such as the National Men's March in Boston, where faithful men gathered to pray, repent, and publicly witness to the dignity of unborn children. We examine why personhood matters, how Catholics can effectively articulate the truth in a culture confused about the value of human life, and what concrete steps believers can take to build a society that recognizes, protects, and cherishes every human person, no matter how small.

What is consciousness, really - and why have centuries of science and philosophy still not resolved it? In this episode of Mind-Body Solution, Dr Tevin Naidu is joined by Dr Elly Vintiadis, philosopher at the intersection of mind, cognitive science, psychiatry, and metaphysics. Together, we explore the foundations, limits, and future of theories of consciousness - and why our scientific worldview may need a major conceptual upgrade.This episode is part of a special series in collaboration with the Mind-at-Large Project: a three-year international initiative, spanning conferences, films, and media, investigating consciousness and its role in reality. It seeks to challenge the prevailing materialist paradigm and expand our understanding of mind across scales, from neurons to ecosystems, from individuals to the cosmos itself. A collaboration between philosophers, scientists, and scholars rethinking the nature of consciousness, reality, and beyond. Mind-at-Large Abstract Submission Guidelines: https://ctr4process.org/mind-at-large/submit/TIMESTAMPS:(00:00) — Intro & Welcome(00:30) — Mind-at-Large: A Call for Submissions(03:30) — How Materialism Became Our Default(06:13) — A Brief History of the Mind–Body Debate(11:14) — Why We Have 360 Theories of Consciousness(12:08) — Do We Need a Conceptual Revolution?(16:12) — Clinical Practice & The Limits of Reductionism(17:47) — Why Society Wants “Quick Fix” Psychiatry(18:05) — Is Consciousness Fundamental or Emergent?(20:59) — Beyond the Brain: Embodiment & Electromagnetic Fields(22:49) — Why Theories of Consciousness Actually Matter(23:03) — Mental Disorders: Biological, Social, or Normative?(26:19) — Why Biomarkers in Psychiatry Keep Failing(29:07) — How Substance Metaphysics Misleads Us(34:00) — Phenomenal Variation & Altered States(39:05) — Philosophy's Job: Synthesizing the Ways of Knowing(41:14) — Introspection vs Experiment: Are Both Valid?(52:30) — Animal Minds, Moral Status & Personhood(1:07:42) — Cautious Pluralism & Open Questions(1:15:22) — ConclusionEPISODE LINKS:- Mind-at-Large Project Playlist: https://youtube.com/playlist?list=PLPacM28YkMQCHdQl2_3OvDmHPl6jJRJcz&si=MxhDoX6bJjkEzMXK- Mind-at-Large Project: https://mindatlargeproject.com- Mind-at-Large Abstract Submission Guidelines: https://ctr4process.org/mind-at-large/submit/- Elly's Website: https://ellyvintiadis.com/- Elly's X: https://twitter.com/EllyVintiadis- Elly's LinkedIn: https://www.linkedin.com/in/elly-vintiadis-21a78817/- Elly's Publications: https://scholar.google.com/citations?user=mV7LCQwAAAAJ&hl=enCONNECT:- Website: https://mindbodysolution.org - YouTube: https://youtube.com/@mindbodysolution- Podcast: https://creators.spotify.com/pod/show/mindbodysolution- Twitter: https://twitter.com/drtevinnaidu- Facebook: https://facebook.com/drtevinnaidu - Instagram: https://instagram.com/drtevinnaidu- LinkedIn: https://linkedin.com/in/drtevinnaidu- Website: https://tevinnaidu.com=============================Disclaimer: The information provided on this channel is for educational purposes only. The content is shared in the spirit of open discourse and does not constitute, nor does it substitute, professional or medical advice. We do not accept any liability for any loss or damage incurred from you acting or not acting as a result of listening/watching any of our contents. You acknowledge that you use the information provided at your own risk. Listeners/viewers are advised to conduct their own research and consult with their own experts in the respective fields.

11/20/25 - Today on The Simple Truth, Jim Havens recaps the Men's March to Abolish Abortion as well as the Rally for Personhood. If you enjoy The Simple Truth and the other great Catholic programs from The Station of the Cross, please consider making a donation of any size to support our apostolate! As a 501(c)(3) not for profit organization, your donations are tax deductible and help us to continue spreading the Gospel to the airwaves for years to come! To donate, call 1-877-711-8500, visit thestationofthecross.com, or use your iCatholicRadio mobile app! We also offer a great assortment of thank-you gifts, which can be viewed at thestationofthecross.com! Thank you for your generosity!

We Happy Few are here for Season 11, Episode 22. We are battling towards the end of the season. Liz tells the story of Cécile Fatiman, a Vodou priestess and Haitian revolutionary. Research LinksEzili Ge Rouge – OCCULT WORLDEncyclopedia Of African Religion : Free Download, Borrow, and Streaming : Internet ArchiveEzili Dantor - WikipediaVodou and History on JSTOR1 PERVERTING HAITI: The Transnational Imperialist Discourse of the Black Republic as the Premodern Land of “Voodoo/Vaudoux” The Transnational Imperialist Discourse of the Black Republic as the Premodern Land of “Voodoo/Vaudoux” from The Sexual Politics of Empire: Postcolonial Homophobia in Haiti on JSTOR4 Performing Diaspora: The Science of Speaking for Haiti The Science of Speaking for Haiti from Undisciplined: Science, Ethnography, and Personhood in the Americas, 1830-1940 on JSTORMythologizing the Lwa Demanbre: A Thought Experiment in the Nineteenth-Century History of Vodou A Thought Experiment in the Nineteenth-Century History of Vodou on JSTORRestoring Haitian Women's Voices and Verbalizing Sexual Trauma in "Breath, Eyes, Memory" on JSTORColonial Hell and Female Slave Resistance in Saint-Domingue on JSTORIn Her Own Image: Slave Women and the Re-imagining of the Polish Black Madonna as Ezili Dantò, the Fierce Female Lwa of Haitian Vodou

AI is powerful—but it's not a person. In this episode, Joe Rockey and Father Boniface Hicks cut through hype and fear to frame AI as a tool in service of human creativity and relationship, not a replacement for them. We explore how parents and educators can guide kids wisely, why presence beats perfection, and how prudent governance and virtuous use turn technology into a channel for love. Throughout, we hold the three lenses: honesty with self, charity with others, under a living relationship with God.Key IdeasPersonhood vs. tools: AI can assist; it cannot love, intend, or take responsibility—only persons do.Formation first: families, schools, and parishes can coach attention, boundaries, and creative habits so tech serves growth.Create, then edit: let AI help with drafts or analysis, but keep the human voice, judgment, and accountability.Presence > polish: prefer relational availability over endless “optimization”; use tech to free time for people.Prudence and trust: welcome governance and guardrails; cultivate virtue so our choices—online and offline—reflect the Gospel.Links & ReferencesHoly See, Dicastery for the Doctrine of the Faith & Dicastery for Culture and Education, Antiqua et nova. Note on the Relationship Between Artificial Intelligence and Human Intelligence (Jan 28, 2025) — official Vatican text: https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_en.htmlCTAIf this helped, please leave a review or share this episode with a friend.Questions or thoughts? Email FatherAndJoe@gmail.comTagsFather and Joe, Joe Rockey, Father Boniface Hicks, artificial intelligence, Antiqua et nova, Vatican AI note, human dignity, personhood, creativity, editing workflows, parenting, education, formation, attention, boundaries, prudence, governance, virtue, moral responsibility, presence over perfection, relationships, technology as tool, discernment, accountability, spiritual growth, relationship with God, relationship with self, relationship with others, Benedictine spirituality, practical spirituality, Catholic podcast, work and family life, ethics, builders of AI, trust and safety

11/7/25 - Jim Havens and Father Stephen Imbarrato, co-founders of the National Men's March to Abolish Abortion and Rally for Personhood, look back on a powerful weekend in Boston, Massachusetts — a gathering of thousands of men of faith who marched, prayed, and publicly witnessed to the truth that abortion is the preeminent moral crisis of our time. Jim and Father Imbarrato share firsthand accounts from the event, including moments of deep prayer and repentance and bold preaching on the streets of Boston. They reflect on how the men's public witness is awakening hearts, inspiring conversion, and calling the Church to greater courage in defending the unborn. From the opening prayers outside the Planned Parenthood clinic to the mass march and the rally in Boston Common, this recap captures the energy, unity, and spiritual conviction that marked the weekend. The hosts also discuss what's next for the Men's March movement and issue a call to action for men across the country to rise up, take responsibility, and lead their families and communities in the defense of life.

President Donald Trump sounds 2026 campaign themes in a speech in Miami. This week on the Inside Florida Politics podcast, USA Today Network - Florida's Antonio Fins, John Kennedy and Ana Goni-Lessan discuss the impact of Tuesday's elections, moves in the Sunshine State to further restrict reproductive rights and the big push to end property taxes across the state.

Attorney, award-winning blogger, and AI expert Ralph Losey's curated and vetted podcast features his Anonymous Podcasters as they do a deep dive on Ralph's EDRM blog post titled "From Ships to Silicon: Personhood and Evidence in the Age of AI."

Bernardo Kastrup is a Dutch philosopher and computer scientist recognised for his contributions to consciousness studies, notably through his formulation of analytic idealism—a variant of metaphysical idealism rooted in the analytic tradition.Buy his books here.Timestamps:0:00 - What is the World Really Made Of?7:11 - Qualities vs Quantities9:45 - Can Materialism Explain Anything?25:06 - Is There More Than What We Perceive?33:57 - Can We Exist Without a Brain?42:15 - What is Personhood?48:35 - Consciousness is not the Self54:46 - Why is Mental Activity Localised?01:10:39 - Why Panpsychism Doesn't Make Sense01:22:20 - Distinguishing Idealism and Panpsychism01:32:20 - Are There Distinctions Between Material Objects?01:39:14 - The Illusion of the Self01:46:16 - The Biggest Misunderstanding of Analytical Idealism

10/30/25 - Jim Havens sits down with pro-life powerhouse Pam Stenzel to preview this weekend's National Men's March to Abolish Abortion and Rally for Personhood, a bold public witness calling men of faith to rise up and lead in the defense of life. Pam shares how this movement is awakening Catholic and Christian men across the nation to take responsibility, speak truth, and stand for the dignity of every human person from conception to natural death. From the streets to the steps of the rally, this conversation exposes what's really at stake in today's battle for life, and how courage, repentance, and authentic manhood are key to ending abortion in America.

Much of modern science, as well as impersonalist Vedānta, drains the universe of relationship—one by reducing consciousness to brain chemistry, the other by dissolving all individuality into a single awareness that fears "the Other." In this episode, Raghunath and Kaustubha unpack Śrīmad-Bhāgavatam 10.13.54 to reveal a living, personal cosmos where consciousness, choice, and grace are real. Along the way they tackle the "no free will" debate, revisit C. S. Lewis's vision of a haunted but living world, and show how seeing personhood behind everything restores meaning, ethics, and wonder to our lives. ********************************************************************* LOVE THE PODCAST? WE ARE COMMUNITY SUPPORTED AND WOULD LOVE FOR YOU TO JOIN! Go to https://www.wisdomofthesages.com WATCH ON YOUTUBE: https://youtube.com/@WisdomoftheSages LISTEN ON ITUNES: https://podcasts/apple.com/us/podcast/wisdom-of-the-sages/id1493055485 CONNECT ON FACEBOOK: https://facebook.com/wisdomofthesages108 ********************************************************************* Join the Gita Collective Whatsapp channel: https://whatsapp.com/channel/0029VbAxNYgJuyAJR8SHhy2j

Much of modern science, as well as impersonalist Vedānta, drains the universe of relationship—one by reducing consciousness to brain chemistry, the other by dissolving all individuality into a single awareness that fears "the Other." In this episode, Raghunath and Kaustubha unpack Śrīmad-Bhāgavatam 10.13.54 to reveal a living, personal cosmos where consciousness, choice, and grace are real. Along the way they tackle the "no free will" debate, revisit C. S. Lewis's vision of a haunted but living world, and show how seeing personhood behind everything restores meaning, ethics, and wonder to our lives. ********************************************************************* LOVE THE PODCAST? WE ARE COMMUNITY SUPPORTED AND WOULD LOVE FOR YOU TO JOIN! Go to https://www.wisdomofthesages.com WATCH ON YOUTUBE: https://youtube.com/@WisdomoftheSages LISTEN ON ITUNES: https://podcasts/apple.com/us/podcast/wisdom-of-the-sages/id1493055485 CONNECT ON FACEBOOK: https://facebook.com/wisdomofthesages108 ********************************************************************* Join the Gita Collective Whatsapp channel: https://whatsapp.com/channel/0029VbAxNYgJuyAJR8SHhy2j

Kelley Fox and Rev. Terry Williams address the irony of so-called “personhood laws” that claim to support a moral agenda while actually stripping citizens of bodily autonomy and reproductive freedom. Addressing the immorality of elevating the state-dictated privilege of zygotes above the constitutional rights of pregnant persons, this episode dives into the religious manipulation that underlies legal personhood strategies as used by anti-abortion lobbyists and ideologues. Taking Ohio as a model case, Kelley and Rev. Terry detail how special interest groups and the politicians in their pockets push personhood for embryos while ignoring the basic demands of living, breathing children and adults in unholy and altogether dangerous ways.   Links to discussed content:  Ohio Lawmakers reintroduce Fetal Personal Bill: https://ohiocapitaljournal.com/2025/10/08/ohio-republican-lawmakers-look-to-regulate-abortion-push-against-constitutional-amendment/ Ohio GOP anti-abortion politics resurface at Statehouse after a few years in retreat: https://signalohio.org/ohio-gop-anti-abortion-politics-resurface-at-statehouse/ House Bill 370: www.legislature.ohio.gov/legislation/136/hb370/documents HB 370 Text: https://search-prod.lis.state.oh.us/api/v2/general_assembly_136/legislation/hb370/00_IN/pdf/ When Fetuses Gain Personhood: Understanding the Impact on IVF, Contraception, Medical Treatment, Criminal Law, Child Support, and Beyond: www.pregnancyjusticeus.org/wp-content/uploads/2023/05/fetal-personhood-with-appendix-UPDATED-1.pdf Ohio's Largest Bribery Scheme: www.washingtonpost.com/nation/2020/07/22/ohio-house-speaker-arrested-republican/ How 'fetal personhood' in Alabama's IVF ruling evolved from fringe to mainstream: www.npr.org/2024/03/14/1238102768/fetal-personhood-alabama-ivf Killing the Black Body, by Dorothy Roberts: www.penguinrandomhouse.com/books/155575/killing-the-black-body-by-dorothy-roberts/ Personhood Measures Issue Brief: www.acog.org/advocacy/abortion-is-essential/trending-issues/issue-brief-personhood-measures Kipling, the 'White Man's Burden,' and U.S. Imperialism: https://monthlyreview.org/articles/kipling-the-white-mans-burden-and-u-s-imperialism/ Music by Korbin Jones

Fetal personhood is one of those doctrines that have moved from the fringes of the conservative legal movement (and even from the fringes of right wing theology) to the center. While it is not clear how much support there is at the US Supreme Court for the idea that fetuses are people and have rights under the 14th Amendment, this once-obscure doctrine has been filtering into abortion and pregnancy criminalization since the Dobbs decision. In this episode, Moira walks Adrian through the strange history of this doctrine, and through its awful consequences for pregnant people or those who can become pregnant. (Content Warning: discussions of pregnancy loss and sexual violence)Here is a list of the books we relied on in researching this episode -- all of these are very much worth your time:Mary Ziegler, Persohood: The New Civil War Over Reproduction (2025)Jennifer Holland, Tiny You: A Western History of the Anti-Abortion Movement (2020) (you can also watch a 2021 conversation between Adrian, Jennifer Holland and Melissa Murray here)Leslie J. Reagan, When Abortion was a Crime (new edition 2022)Michelle Goodwin, Policing the Womb (2022)Lauren Berlant, The Queen of America Goes to Washington City (1997)Pregnancy Justice, Pregnancy as a Crime: A Preliminary Report on the First Year After Dobbs

The mid-life update we've all been waiting for.

“No man is an island,” wrote poet John Donne in the 1600s, and these words still ring true today. However, much of our modern analysis and study of ourselves is turned entirely within. We focus on our needs, wants, and abilities rather than how we interact with others. How much does this individualistic view limit our ability to understand ourselves Read More › Source

AI chatbots may already be the largest providers of mental health services in the United States, raising big questions about safety, effectiveness, and oversight. Dr. Rick and Forrest are joined by Dr. Nick Jacobson to explore the risks and opportunities of AI therapy: Can a chatbot be good at therapy? Will it replace human therapists? What about AI psychosis? How should we think about privacy, bias, and regulation? Is this a silver bullet for mental health access, or are we just opening a new can of worms? About our Guest: Nick is associate professor of biomedical data science, psychiatry, and computer science at Dartmouth, and directs the AI and Mental Health Laboratory there. He's also the developer of Therabot, a generative AI therapy chatbot that predates ChatGPT, and he's one of the first researchers to run a clinical trial on AI therapy. Key Topics: 02:35: Is AI going to replace human therapists? 05:00: Risks of using ChatGPT as your therapist, and general vs. therapy-specific AI 14:30: What should people be worried about? 19:14: Is AI good at therapy? 29:58: Bias, values, and “who's watching the watchers” 39:17: Is there something unique about a human therapist? 52:21: Oversight and the self-driving car analogy 1:00:51: Personhood, consciousness, and risks of anthropomorphizing AI 1:11:00: Recap Support the Podcast: We're now on Patreon! If you'd like to support the podcast, follow this link. Sponsors If you have ADHD, or you love someone who does, I'd recommend checking out the podcast ADHD aha! Level up your bedding with Quince. Go to Quince.com/BEINGWELL for free shipping on your order and three hundred and sixty-five -day returns. Join hundreds of thousands of people who are taking charge of their health. Learn more and join Function at functionhealth.com/BEINGWELL. Listen now to the Life Kit podcast from NPR. Go to Zocdoc.com/BEING to find and instantly book a top-rated doctor today. Sign up for a one-dollar-per-month trial period at shopify.com/beingwell. Learn more about your ad choices. Visit megaphone.fm/adchoices

Send us a textIn this enlightening conversation, J Raad, shares his profound insights on spiritual awakening, the influence of reptilian forces, and the nature of consciousness. He emphasizes the importance of overcoming fear, recognizing the power within, and the journey towards enlightenment. The discussion delves into practical steps for awakening, the role of light and dark forces, and the characteristics of enlightened beings. J encourages listeners to reconnect with their inner selves and explore the vast potential of their consciousness.takeawaysThe body is a vehicle for consciousness, not the essence of self.Awakening involves recognizing and overcoming internal fears.Reptilian influences can manifest as entity attachments in our lives.Spiritual evolution requires devotion and focus on inner truth.Children need time to adapt to the physical experience and reconnect with spirit.The ego is a limited form of consciousness that keeps us in fear.You can shift timelines by adjusting your focus and priorities.Enlightenment is about living as presence, not as ego.Crystals can enhance spiritual abilities and connection to consciousness.The universe communicates through numbers and symbols, revealing deeper truths.

In this conversation, Reagan Kramer and Attorney Melissa Coleman discuss the profound themes of mercy, forgiveness, and the spiritual battles we face in times of grief and tragedy. They reflect on the recent events that have shaken our world and emphasize the importance of trusting God, extending mercy to others, and staying on mission despite the challenges. Melissa shares her personal journey of faith and the process of becoming unoffendable through Christ, highlighting the significance of using Jesus' mercy to heal and forgive. The dialogue emphasizes the necessity of living free from shame and condemnation, and the practical steps one can take to navigate emotional trials and extend mercy to others. They also touch on the concept of spiritual deliverance and the legal grounds that the enemy may have in our lives, advocating for a life of authenticity and transparency in our relationship with God and others.The conversation encourages listeners to acknowledge injustices, fight for the freedom of others, and love their enemies, reminding us that we are all called to extend the same mercy that we have received from God. They discuss the importance of addressing past traumas and injustices, establishing strong emotional borders, and the transformative power of mercy in healing relationships. More from the Revelations Podcast hosted by Reagan Kramer: Website | Instagram | Apple Podcast | YoutubeMelissa Coleman: mcoleman@colemanlaw.us.comBecome Part of Our Mission! Support The Revelations Podcast:Your support fuels our mission to share transformative messages of hope and faith. Click here to learn how you can contribute and be part of this growing community!Resources This Episode is brought to you by Advanced Medicine AlternativesGet back to the active life you love through natural & regenerative musculoskeletal healing: https://www.georgekramermd.com/ 00:00The Mission of Mercy in a Divided World12:54Choosing Mercy Over Offense16:32The Process of Forgiveness20:15The Power of Jesus' Mercy26:04Breaking Free from Bondage31:38Living Without Condemnation35:10Establishing Strong Borders in Our Lives55:20Understanding Mercy and Trials57:18Practical Steps for a Speedy Trial01:01:10The Power of Naming Injustices01:07:01Extending Mercy and Breaking Chains01:10:12Living Authentically in the Light01:15:53Deliverance Through Mercy01:20:02Closing Prayer and EncouragementSample Prayers to Use In the Courts of HeavenReleasing mercy over theperpetrators in my lifeLoving Father and Righteous Judge, I summons ______ (name) to the heavenly courts. ________(name), I charge you with: 1)_______ (offense #1); 2)_______ (offense #2); and 3) _______ (offense #3). You are guilty of these charges and you deserve to be punished. HOWEVER, because Jesus chose to give mercy to me for a debt I could never repay, I choose to give Jesus' mercy to you for your offenses against me. Jesus, I ask that you not count _____'s (name) sins against him/her. I relinquish my claim on every injustice _____ (name) committed against me, and I transfer jurisdiction of these matters to Jesus. ____ (name), you owe me nothing. I hereby break the power of condemnation off of you, _____(name), and I declare you acquitted, forgiven and free. I also hereby break every tie I have had with the accuser against _____ (name). Enemy, you no longer have power over me and no legal right to torment me. I will not be lured back in by you or commit double jeopardy. I break off my relationship with you now against ____ (name) for good. Father God, I trust you to restore to me all that was stolen, and I now choose to partner with You for ____ (name), and I ask that you bless him/her with every heavenly blessing. (Get specific as you pray for them with a clean heart!).  

The development of what we call "self" and how inner feelings began to dominate and define identity. A look through philosophers and occultists who ushered in the sexual revolution and the aftermath we still experience today. This is all contrasted with an Orthodox view of personhood and freedom. Support the showVisit Our Site // Grab Some Merch // Become A Patreon Member

What is the POINT of a solid, well installed, Choral/Vocal Pedagogy for young people? Why does it matter? Just to make good performers? Or is it something deeper… The episode is the sixth part of a series titled “The First Days of Choir,” inspired by Harry Wong’s educational text “The First Days of School.” In … Continue reading "The First Days of Choir Part 6: Installing a Personhood Curriculum"

This episode is particularly important. We are in a time where women's rights over their bodily autonomy are being threatened and denied. Scott Ruskay-Kidd is an expert on fetal personhood law and debates and joins us to discuss the history and relevance of the term “fetal personhood” in today's society.We hope you gain as much from this episode as we did. We understand this may be a sensitive issue for many people; we ask that you listen with an open mind. About Scott Ruskay-Kidd:Scott Ruskay-Kidd is a Lecturer-in-Law at Columbia Law School, where he teaches about gender and sexuality law, among other things.  Scott previously was a Senior Attorney for Judicial Strategy at the Center for Reproductive Rights, where he led the amicus brief strategy in the last successful defense of the constitutional right to abortion in the U.S. Supreme Court. Beforehand, Scott practiced commercial litigation at Kramer Levin LLP and Debevoise & Plimpton LLP.  Scott began his career as a judicial clerk in the U.S. District Court for the Southern District of New York and the U.S. Court of Appeals for the Second Circuit.  Scott is a graduate of Harvard College and Columbia Law School.About the Show:There's a Word For That! is a weekly podcast that centers around a different word or expression each episode. Host Suzanne Dressler believes in pushing the envelope to explore why and how we use words and the ways this impacts our lives. With a diverse assortment of intelligent, creative, and exciting guests, TAWFT! will force you to analyze and consider words in an entirely original and eye-opening way. Even better? NOTHING is off-limits.Where to Find Me:InstagramTwitterFacebook

Lindsey N. Kingston's new book, Fully Human: Personhood, Citizenship, and Rights (Oxford UP, 2019) interrogates the idea of citizenship itself, what it means, how it works, how it is applied and understood, and where there are clear gaps in that application. This is a wide-ranging, rigorously researched examination of citizenship, statelessness, and human movement. And it is vitally relevant to contemporary discussions of immigration, supranationalism, understandings of national borders, and concepts of belonging. Not only does Kingston delve into theoretical concepts of citizenship and statelessness, she also integrates analyses of various kinds of hierarchies of personhood in context of these broader issues. The research also includes explorations of nomadic people, indigenous nations, and "second class" citizens in the United States within this theoretical framework of citizenship and statelessness. This careful and broad analysis defines the novel idea of ‘functional citizenship', which is both theoretical and practical in considering citizenship and statelessness in our modern world. Fully Human focuses on the promises and protections that are outlined in the 1948 Universal Declaration of Human Rights, unpacking the protection gaps and difficulties that have become clearer and more acute in this era of globalization and security concerns, and highlighting some of the key problems with the current human rights regimes that are in place. 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

      All Home Care Matters and our host, Lance A. Slatton (@lanceaslatton) were honored to welcome Andrew Karesa CEO and Founder of @bluebellvillage as guest to the show.     About Andrew Karesa:   Andrew Karesa is a member of the Muskeg Lake Cree Nation and a proud husband and father of two young sons.   After witnessing how his family coped to support his grandmother with her Alzheimer's diagnosis, Andrew realized he needed to take action. This inspired the creation of blueBell Village, aimed at Restoring the Personhood and Independence of those living with dementia™. With blueBell, Andrew has seen lives transformed for both individuals living with dementia and their caregivers, and he is passionate about fostering a world where care is tailored to each individual's needs.   Additionally, he is pursuing his doctorate at the University of Calgary, where his research explores Indigenous entrepreneurship in the health sector, with a particular focus on the role of data in new venture creation. Andrew also holds an MBA from the University of Alberta. Before founding blueBell Village, he worked as a practicing engineer in the energy sector.     About blueBell Village:   blueBell Village is a health innovation company rooted in Indigenous values, dedicated to transforming the dementia care experience for families and caregivers. Founded in Canada, blueBell Village focuses on bridging clinical best practices with cultural and community-based knowledge to improve quality of life for people living with dementia—particularly in underserved and Indigenous communities.   Its flagship tool, blueBell Connect, is a digital support platform that helps care teams deliver personalized, culturally appropriate, and clinically grounded care. Unlike traditional caregiver tools, Connect doesn't just share information—it guides action. It enables caregivers to coordinate with one another, share updates in real time, and receive recommendations that are tailored to the specific needs, routines, and cultural contexts of the individual they support. With a focus on inclusion, personalization, and dignity, blueBell Village is building tools that meet people where they are—and helping communities take care of their own.        

Fetal personhood, in short, labels a pregnancy as a person. It is the idea that anything a person is legally entitled to, a fetus is, as well. Karen Thompson, Legal Director at Pregnancy Justice and Garin Marschall, co-founder of Patient Forward, sit down to talk with us about viability, state involvement in pregnancies, and criminalization. Fetal personhood tracks alongside viability, which is the point in a pregnancy's gestation in which the government recognizes personhood. Since Roe, and long before, viability limits became enshrined in law. Dobbs has now dropped all the guardrails. 41 states currently ban abortion at some point in pregnancy - including six states that have enshrined viability limits in their state constitutional amendments. The granting of state power over pregnant people at a certain point has profound implications for criminalization—including for behaviors during pregnancy, pregnancy outcomes, and threats to bodily autonomy and diminished rights of pregnant people. For more information, check out Well...Adjusting: https://podcasts.apple.com/us/podcast/well-adjusting/id1649386566Support the showFollow Us on Social: Twitter: @rePROsFightBack Instagram: @reprosfbFacebook: rePROs Fight Back Bluesky: @reprosfightback.bsky.social Buy rePROs Merch: Bonfire store Email us: jennie@reprosfightback.comRate and Review on Apple PodcastThanks for listening & keep fighting back!

In this episode of Boom! Lawyered Summer Session, Imani and Jess dive into the attacks on birthright citizenship and unpack the absurd constitutional arguments conservatives are making to advance these attacks. They are joined by Lourdes Rivera, president of Pregnancy Justice, who connects birthright citizenship to the movement to establish legal personhood rights for fertilized eggs, zygotes, and fetuses. Rivera also explains how conservatives are misusing the 14th Amendment to lob political attacks on bodily autonomy. Episodes like this take time, research, and a commitment to the truth. If Boom! Lawyered helps you understand what's at stake in our courts, chip in to keep our fearless legal analysis alive. Become a supporter today.Imani is relaunching her column! AngryBlackLady Chronicles will drop in September 2025. Sign up for our newsletters here to read it first.

In this episode of Boom! Lawyered Summer Session, Imani and Jess dive into the attacks on birthright citizenship and unpack the absurd constitutional arguments conservatives are making to advance these attacks. They are joined by Lourdes Rivera, president of Pregnancy Justice, who connects birthright citizenship to the movement to establish legal personhood rights for fertilized eggs, zygotes, and fetuses. Rivera also explains how conservatives are misusing the 14th Amendment to lob political attacks on bodily autonomy. Episodes like this take time, research, and a commitment to the truth. If Boom! Lawyered helps you understand what's at stake in our courts, chip in to keep our fearless legal analysis alive. Become a supporter today.Imani is relaunching her column! AngryBlackLady Chronicles will drop in September 2025. Sign up for our newsletters here to read it first.

Join Eric, @CSIBillCrane, @TimAndrewsHere, @Autopritts, @JaredYamamoto, Greg, and George LIVE on 95.5 WSB from 3pm-7pm as they chat about Kamala's Announcement, The Knucklehead Fed, Drew Barrymore's Wellness Room and so much more! *New episodes of our sister shows: The Popcast with Tim Andrews and The Nightcap with Jared Yamamoto are available as well!

Today's episode of We Should Get Out More features an interview with Andy Crouch, one of the central thought leaders of this series, whose work we've been studying together. He's a partner for theology and culture at Praxis and the author of several books like “The Tech-Wise Family” and “The Life We're Looking For.” Today, Andy and John discuss the intersection of technology and human flourishing. Tune in for a chat about how our “glowing rectangles” (as Andy refers to smartphones) are sometimes forming us in ways we're not fully aware of. Become New is here to help you grow spiritually one day at a time.