Podcasts about scholars

Welcome to Day 2891 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – When Myth Remembers: The Case for the Supernatural in History. Wisdom-Trek Podcast Script - Day 2891 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2891 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons can be found on his website   theologyinfive.com.   Today's lesson is titled:  When Myth Remembers: The Case for the Supernatural in History. Modern thinking often treats myths as primitive fiction, old stories made up to explain what ancient people didn't understand. This is a shallow and deeply flawed view. A myth, in its original form, was never just a tale. It was a framework for understanding reality. Myths carried the collective memory, theology, morality, and worldview of a people group. They encoded truth, not always literal in every detail, but meaningful, historical, and often rooted in real events, places, and supernatural encounters. To dismiss myths because they involve divine beings or miracles is to miss their purpose. Ancient people did not separate the sacred from the secular. Their myths reflected how they understood the world and how they encountered powers beyond it. The first segment is: Historical Memory Preserved in Myth Some myths are poetic versions of real events. The story of the Trojan War, once thought to be legend, gained new weight when archaeological discoveries confirmed the existence of a city that fits Homer's description of Troy. Likewise, while the legends of King Arthur are wrapped in fantasy, they are likely based on a real post-Roman warlord who resisted Saxon invaders. Even in Scripture, the events that modern critics label “mythic” often show clear signs of historical anchoring. The global flood, the destruction of Sodom, the Tower of Babel, and the conquest of Canaan are presented not as metaphors but as real acts of God in human history. These accounts, though cosmic in scope, are rooted in geography, time, and national memory. The second segment is: Myth as Cultural Lens Myths also reveal what mattered most to a people. Norse mythology, shaped by harsh winters and unrelenting violence, emphasizes cold, fate, and struggle. Mesopotamian myths center on divine kingship and cycles of fertility, reflecting the importance of rivers, temples, and crops. These stories do not just preserve events; they preserve the lens through which cultures viewed divine activity. In the Bible, this same pattern holds. Its creation narrative, flood story, and judgments are not recycled myths but deliberate responses to the surrounding pagan world. Scripture confronts and corrects the worldview embedded in other myths. It does not borrow their gods. It defeats them. The third segment is: The Modern Turn Against the Supernatural The rejection of mythic material as a source of truth is not ancient. It is modern. It was not the biblical writers or the early Church who dismissed the supernatural. That rejection began in earnest during the eighteenth and nineteenth centuries, when Western intellectual culture began shifting under the influence of the Enlightenment. The Enlightenment exalted reason, skepticism, and empirical science. Thinkers like David Hume and Immanuel Kant argued that miracles violated the laws of nature and were therefore unreliable as historical events. Supernatural claims were relegated to the realm of fiction or psychological projection. This created a new definition of truth, one that excluded divine intervention, spiritual beings, and cosmic conflict. In the nineteenth century, these assumptions were applied to the Bible through the historical-critical method. Scholars such as Julius Wellhausen dissected Scripture not as divine revelation but as a collection of evolving mythologies shaped by human communities. The creation narrative, the flood, the Tower of Babel, and the miracles of Jesus were no longer treated as actual events but as religious poetry or borrowed legends. In this model, myth was not something to be trusted. It was something to be deconstructed. Even movements that sought to preserve the value of myth, such as Romanticism, did so by redefining it. Myths were not allowed to speak about divine realities. Instead, they were reduced to metaphors for the human condition. Their theological and historical weight was stripped away in favor of psychological interpretation. The fourth segment is: Augustine's Overcorrection: From Mysticism to Minimalism But the groundwork for this modern rejection of mythic material was laid even earlier. Augustine of Hippo, one of the most influential theologians in Christian history, had once been deeply involved in Manichaeism, a mystical cult that emphasized a cosmic struggle between light and darkness. After leaving the cult and converting to Christianity, Augustine understandably sought to distance himself from the elaborate supernatural systems he had once embraced. However, in doing so, he overcorrected. He rejected many established supernatural interpretations of Scripture, favoring more allegorical and philosophical approaches. Influenced by Neoplatonism, Augustine prioritized abstract spiritual realities over tangible supernatural beings. He reinterpreted Genesis 6, for example, not as a rebellion of divine beings, but as a moral tale about the intermarriage of the godly and ungodly. Though Augustine never denied God's power or the reality of miracles, his discomfort with mythic material and his desire for theological respectability led him to downplay or spiritualize the cosmic conflict found in much of the Bible. His influence steered much of Western theology away from the ancient worldview that accepted divine councils, rebellious spirits, and supernatural intervention as real components of history. This theological shift made it easier for Enlightenment thinkers to later dismiss myth outright. The supernatural had already been contained and abstracted. In many ways, the modern rejection of myth did not begin with science. It began with Augustine's reaction against his own past. The fifth segment is: The Myth That Was True and the Myths That Remembered Not all myths are lies. Many are distorted memories of real events, echoes of a spiritual history that the nations once knew but later twisted. The flood, the divine rebellion, the rise of giants, the war among the gods, these appear in cultures across the globe not because they were invented out of thin air, but because they preserve fragments of true events. The nations remembered the rebellion of the sons of God, but they passed it down in corrupted form. They remembered divine judgments, but attached them to false deities. Their stories are not false because they are myth. They are flawed because they lost the context of Yahweh's supremacy. In the twentieth century, this idea was captured powerfully in a conversation between J.R.R. Tolkien and C.S. Lewis. At the time, Lewis still considered myths to be beautiful lies, moving, meaningful, but ultimately untrue. Tolkien challenged that view. He explained that myths resonate because they point to something real. Humanity tells stories of gods and sacrifice and resurrection because it dimly remembers. Made in the image of a Creator who speaks through story, we carry within us a longing for the true version of the story all nations once knew. Tolkien told Lewis, “The story of Christ is a myth working on us in the same way as the others, but with this tremendous difference: it really happened.” The point was not that the other myths were worthless, but that they were shadows. The gospel is the fulfillment of what all the others pointed toward. It is not myth in the modern sense of fiction, but myth in the ancient sense of divine reality revealed in story. Where the nations preserved pieces of divine truth wrapped in confusion, Scripture restores the original pattern. Where paganism elevates rebel gods and obscures justice, the Bible reorients the mythic structure around Yahweh, the Most High. It does not erase the mythic imagination. It redeems it. The sixth segment  is: Yahweh Is Not Bound by the System He Created A major reason people reject mythic material is the presence of supernatural events. Miracles, divine appearances, and acts of judgment are written off as fabrications because they do not conform to natural law. But that objection is built on a misunderstanding of who Yahweh is. If we believe that Yahweh is...

The world is obsessed with the World Cup. Soccer, or what most of the world calls football, is the most popular sport across the globe. And no event captures more attention than the World Cup. And the host of the World Cup has the global attention on them throughout the tournament. This year's tournament is the first to be hosted by three different countries, the United States, Mexico and Canada. It is a remarkable opportunity to build a nation's image and reputation and build goodwill. But has this year's World Cup and the controversies around it enhanced the images of these three nations? In particular, the tournament is taking place during a war where the country the US attacked, Iran, is playing in the US. Visa issues to enter the United States have dominated the news. And the high price of tickets for events have resulted in empty seats in stadiums. On today's show, we will explore what is being called the “most political World Cup in history” and its impact on the hosts of the event. [ dur: 58mins. ] Nick Cull is Professor of Public Diplomacy, Global Communication Policy Fellow, Center for Communication Leadership and Policy at the University of Southern California. He is the author of Reputational Security: Refocusing Public Diplomacy for a Dangerous World. Simon Rofe is the world's first Professor of Sports Diplomacy at Cernegie School of Sport at Leeds Beckett University. He is a leading expert in Sports Diplomacy. He is the author of Sport and Diplomacy: Games Within Games. Daniel T. Durbin is a professor of communication and director of the Institute of Sports, Media and Society at the USC Annenberg School of Communications. He is the author of “The Rules of Sport and the Rule of Rhetoric: Sport as Performative Public Discourse”. Lindsay Krasnoff Clinical Assistant Professor Preston Robert Tisch Institute for Global Sport at New York University. She is the author of Basketball Empire: France and the Making of a Global NBA and WNBA and The Making of Les Bleus: Sport in France, 1958-2010 A note: we are recording this on Friday, June 19. This program is produced by Ankine Aghassian, Doug Becker and Sudd Dongre. Politics and Activism, Society and Culture, Organized Sports

Australia Awards Scholars Carmela Barcelona (right) and Sherylove Utida (left) share how the knowledge, skills and perspectives they gained while studying in Australia are helping shape their work in the Philippines. Their stories highlight the concept of “brain gain” and how international education can contribute to positive change in public health, education and community development. - Mula sa public health hanggang sa edukasyon at real estate develpment, ibinahagi ng dalawang Australia Awards Scholars kung paano nila ginagamit sa Pilipinas ang mga kaalaman at karanasang natutunan sa Australia. isang pagtalakay sa konsepto ng "brain gain" at kung paano nagiging daan ang edukasyon sa positibong pagbabago at pag-unlad ng mga komunidad.

fWotD Episode 3332: Atlanta Compromise Welcome to featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Friday, 19 June 2026, is Atlanta Compromise.The Atlanta Compromise (also known as accommodation or accommodationism) was a proposal put forth in 1895 by African American leader Booker T. Washington in a speech he gave at the Cotton States and International Exposition. He urged Black Southerners to accept segregation and to temporarily refrain from campaigning for equal rights, including the right to vote. In return, he advocated that Black people would receive basic legal protections, access to property ownership, employment opportunities, and vocational and industrial education. Upon the speech's conclusion, the white attendees gave Washington a standing ovation.Under the direction of Washington's Tuskegee Machine organization, the Compromise was the dominant policy pursued by Black leaders in the South from 1895 to 1915. During this period, the educational infrastructure for Black people improved, with a focus on vocational schools and schools for children. However, Southern states continued to aggressively adopt Jim Crow laws which codified segregation in nearly all aspects of life. Violence against Black people continued: over fifty Black people were lynched most years until 1922. Beginning around 1910 – contrary to the advice offered by Washington in his speech – millions of African Americans began migrating northward, relocating to major urban centers in the North.The proposal was met with opposition from other Black leaders – most notably W. E. B. Du Bois – who rejected the Compromise's emphasis on accommodation, and instead advocated for full civil rights and the immediate end of segregation. From 1903 until Washington's death in 1915, the two figures engaged in an extended public debate over the direction of African American advancement. In 1905, opponents of the Compromise formed the Niagara Movement, which served as the forerunner to the National Association for the Advancement of Colored People (NAACP), established in 1909.The Atlanta Compromise ultimately failed to end segregation or secure equal rights for Black people in the South; those goals were not significantly advanced until the civil rights movement of the 1960s. Historians continue to debate the effectiveness of Washington's strategy as a means of advancing racial equality. In the first half of the 20th century, opinion was shaped by the views of Du Bois, who maintained that direct protest was a more effective path to equality than accommodation. Scholarship in the latter half of the century was more sympathetic to Washington, with many arguing that the overwhelming political and economic dominance of white society left him with no alternative. Scholars have also analyzed whether Washington's advocacy of accommodation reflected a genuine personal conviction or – conversely – was a tactical response to the social and political constraints of his time.This recording reflects the Wikipedia text as of 00:06 UTC on Friday, 19 June 2026.For the full current version of the article, see Atlanta Compromise on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Salli.

Subscribe and Watch Interviews LIVE : On YOUTUBE.com/StandUpWithPete ON SubstackStandUpWithPete Stand Up is a daily podcast. I book,host,edit, post and promote new episodes with brilliant guests every day. This show is Ad free and fully supported by listeners like you! Please subscribe now for as little as 5$ and gain access to a community of over 750 awesome, curious, kind, funny, brilliant, generous souls Aaron David Miller is a senior fellow at the Carnegie Endowment for International Peace, focusing on U.S. foreign policy. He has written five books, including his most recent, The End of Greatness: Why America Can't Have (and Doesn't Want) Another Great President (Palgrave, 2014) and The Much Too Promised Land: America's Elusive Search for Arab-Israeli Peace (Bantam, 2008). He received his PhD in Middle East and U.S. diplomatic history from the University of Michigan in 1977. Between 1978 and 2003, Miller served at the State Department as an historian, analyst, negotiator, and advisor to Republican and Democratic secretaries of state, where he helped formulate U.S. policy on the Middle East and the Arab-Israel peace process, most recently as the senior advisor for Arab-Israeli negotiations. He also served as the deputy special Middle East coordinator for Arab-Israeli negotiations, senior member of the State Department's policy planning staff, in the Bureau of Intelligence and Research, and in the office of the historian. He has received the department's Distinguished, Superior, and Meritorious Honor Awards. Miller is a member of the  Council on Foreign Relations, and formerly served as resident scholar at the Georgetown Center for Strategic and International Studies. He has been a featured presenter at the World Economic Forum and leading U.S. universities. Between 2003 and 2006 he served as president of Seeds of Peace, a nonprofit organization dedicated to empowering young leaders from regions of conflict with the leadership skills required to advance reconciliation and coexistence. From 2006 to 2019, Miller was a public policy scholar; vice president for new initiatives, and director of the Middle East program at the Woodrow Wilson International Center for Scholars. Miller is a global affairs analyst for CNN. His articles have appeared in the New York Times, Washington Post, Politico, Foreign Policy, USAToday, and CNN.com. He is a frequent commentator on NPR, BBC, and Sirius XM radio.   On YOUTUBE.com/StandUpWithPete ON SubstackStandUpWithPete Listen rate and review on Apple Podcasts Listen rate and review on Spotify Pete On Instagram Pete on Blue Sky Pete on Threads Pete on Tik Tok Pete on Twitter Pete Personal FB page Stand Up with Pete FB page Gift a Subscription https://www.patreon.com/PeteDominick/gift Send Pete $ Directly on Venmo All things Jon Carroll Buy Ava's Art Subscribe to Piano Tuner Paul Paul Wesley on Substack Listen to Barry and Abigail Hummel Podcast Listen to Matty C Podcast and Substack Follow and Support Pete Coe

On this morning's show... More on the report into governance in Bord Bia with Imelda Walsh of the IFA... Shane Ross on his Book RTE: Saints, Scholars and Scandals... It's Men's Mental Health week we will hear from another contributor on that... Many private home buyers feeling squeezed out by the State and Investors. Cllr Seamie Morris will discuss... The Sinn Fein Bill on abortion waiting times... A brand-new celebration of film, storytelling and creativity is coming to Nenagh this September.. Gardening with Ultan..

The War between Israel and the US on one side and Iran and Lebanon on the other is in its fourth month. Despite claims from the White House that a deal is imminent, the war and the destruction have continued. Indeed the concept of a cease fire is undermined with every attack. The global economy is struggling with the increased energy costs due to the closing of the Straits of Hormuz. And people continue to die. So on today's show we update the news on the war, explore any potential pathways to end the war and examine the impact of the war particularly on both Iran and Lebanon. [ dur: 58mins. ] Yeghia Tashjian is the Regional and International Affairs Cluster Coordinator of Issam Fares Institute for Public Policy & International Affairs (IFI) and a part time Instructor at American University of Beirut. He is the author “The International North-South Transport Corridor and the Belt and Road Initiative in the South Caucasus,” published in the edited volume of Routledge Handbook of China’s Belt and Road Initiative in Eurasia (2025). Ervand Abrahamian is Professor Emeritus at City University of New York. He is the author of A History of Modern Iran and Inventing the Axis of Evil: The Truth About North Korea, Iran and Syria. Stephen Zunes is a Professor of Politics at the University of San Francisco. He is the author of numerous publications including Tinderbox: U.S. Middle East Policy and the Roots of Terrorism, Western Sahara: War, Nationalism and Conflict Irresolution co-authored with Jacob Mundy. This program is produced by Ankine Aghassian, Doug Becker and Sudd Dongre. Politics and Activism, War / Weapons, Middle East, Iran, Israel, Lebanon , US

America is celebrating it's 250th birthday. Despite what you may have been taught in school, it is crystal clear that God was behind the foundation of America. Want proof? Mike Slater chats with American University professor Daniel Dreisbach, who lays out the evidence.

America is celebrating it's 250th birthday. Despite what you may have been taught in school, it is crystal clear that God was behind the foundation of America. Want proof? Mike Slater chats with American University professor Daniel Dreisbach, who lays out the evidence.

In this episode, we examine a striking shift in biblical scholarship: fewer and fewer experts now affirm that Jesus is the only true God. I compare two major surveys published in 2025 that reveal the same trend among everyday American Bible readers — a clear majority no longer believe Jesus is God. At the same time, interest in Unitarianism is surging. To view the video version of this episode, go here: https://youtu.be/T8JAgnMkDbw                      Visit Amazon to buy your copy of A Systematic Theology of the Early Church: https://amzn.to/47jldOc    Visit Amazon to buy your copy of Wisdom Christology in the Gospel of John: https://amzn.to/3JBflHb     Visit Amazon to buy your copy of The Son of God: Three Views of the Identity of Jesus: https://amzn.to/43DPYey    To support this podcast, donate here: https://www.paypal.me/10mintruthtalks    Episode notes: https://docs.google.com/document/d/1xzfMzFxgH-5OI3S2UkW4BBYKBll2SlaZwkU8YIjVSns/edit?usp=sharing    Subscribe on YouTube: https://www.youtube.com/@BiblicalUnitarianPodcast        Follow on Instagram: https://Instagram.com/biblicalunitarianpodcast  Follow on X (Twitter): https://twitter.com/OneGodPodcast  

At a Minnesota Masonic Charities scholarship event, the CEO explains a scholarship program designed to recognize everyday kindness by having students nominate a peer and share the award. The program's purpose is to uncover and celebrate stories of service that often go unnoticed, highlighting how simple actions can create ripple effects across schools and communities. Throughout the night, several nominations are read and discussed, featuring special young people who consistently put others first through inclusion, support during difficult times, volunteering, leadership, and service to people with disabilities, younger students, seniors, and community organizations. Families and guests reflect on the values behind these actions and the importance of compassion, forgiveness, and noticing those who feel alone. The event concludes by thanking attendees and encouraging future students to keep nominating quiet difference-makers.

Two time Emmy and Peabody Award winning Documentary Filmmaker Deeyah Khan has dedicated over a decade of her life to making empathetic and unflinching films which deal with some of the most important and polarizing issues confronting our world today; extremism, violence against women, inequality, racism and social exclusion.Deeyah has filmed with:battle-hardened jihadis, members of armed militia groups, American domestic terrorists and white supremacists, And through these encounters she's had illuminating and often surprising results. After spending a number of months filming with members of the United States' largest neo-Nazi organization, three high-ranking figures, including the leader, left the movement and rejected its white supremacist ideology. All of them crediting their encounters with Deeyah as the catalyst for them to leave.Today we'll engage in a deep and moving discussion about what Deeyah has learned from her unique and extraordinary experiences. Learnings that in essence come back to the power and potential of:Radical curiosity,Deep listening,Choosing Love,And having a fierce and unwavering commitment to center the inherent dignity of all human beings.This is the final conversation in our mini series on Love. A four letter word that is perhaps one of the most complicated in our culture,and yet simultaneously may be the most important practice for our time. This series, which has been years in the making ultimately brought together some of the world's leading:Peace and reconciliation workers, Conflict transformation experts,Scholars on compassion, altruism, and generosity,Storytellers,Writers, FilmmakersAnd spiritual teachers To unpack how Love, as Deeyah so beautifully puts it,"Is, and has always been, the great interrupter." Love is what can help to break cycles of violence, hatred, and polarization.Love is what connects us.Love is what liberates.Love is what heals.Love is what brings us back to each other. And Choosing Love is exactly what these times are calling for. For more on Deeyah, her films, music, and other offerings please visit deeyah.com Did you find this episode inspiring? Here are other conversations from our mini-series on Love:On the Possibility of Meeting Hate with Love | Dr. Barbara TintOn Love and the Illusion of Separateness | Elias AmidonOn Awakening, Belonging, and Love | Henry ShukmanOn Love, Storytelling, and Radical Curiosity | Baktash AhadiOn the Power of Love | Stephen G. PostEnjoying the show? Please rate it wherever you listen to your podcasts!Thanks for listening!Support the show

We're joined by Dina Dow, director of evangelization and catechesis in the Diocese of Baton Rouge, with segment from the USCCB Plenary Assembly where they will consecration our nation to the Sacred Heart of Jesus. Dr. Mark Williams, superintendent of Catholic schools in the Diocese of Houma-Thibodaux joins us with a final update as superintendent. He will also inform us about Aspiring Scholars Program and how it's helping families put their children in Catholic schools. Scott and Elisabeth Williams, co-founders of Catholic Concepts, talk about good Father's Day gifts.

Classical wisdom should illuminate humanity's path forward and address key questions of our time, including how to keep our world in peace and order, according to an initiative announced at the closing ceremony of the Second World Conference of Classics in Athens, Greece, on Wednesday.周三，第二届世界古典学大会在希腊雅典落下帷幕，会上发布一项倡议。该倡议提出，古典智慧应为人类前行之路指引方向，并解答当今时代的核心问题，其中就包括如何维护世界的和平与秩序。Surrounded by stunning frescoes depicting Prometheus stealing the fire to enlighten the human world at the Academy of Athens, over 200 scholars from Asia, Europe, America and Africa engaged in in-depth discussions to reach the consensus regarding the role of classical studies in safeguarding the future of humanity.雅典学院内，精美壁画描绘着普罗米修斯盗火启迪人间的场景。来自亚、欧、美、非四大洲的200余名学者在此展开深入探讨，就古典学研究在守护人类未来中扮演的角色达成共识。"Only by knowing where we come from can we understand where we stand today and where we are heading," said the initiative.倡议中写道：知来路，方能明当下、知前行。It urged "harnessing the power of virtues in classical wisdom" to remain steadfast on the right course of civilization, "promoting friendship and coexistence" to build a home for our shared future of humanity, "safeguarding peace and order" to strengthen the foundations of future security, and "cultivating humanistic values in the digital age" to guide technological progress.倡议呼吁：汲取古典智慧中的美德力量，坚守文明正道；倡导友好共处，共建人类命运共同体；维护和平秩序，筑牢未来安全根基；培育数字时代的人文价值，引领科技向善发展。"We are confident that classical studies will provide an inexhaustible source of wisdom and strength for humanity's peace, development and shared future," it said.倡议表示：我们坚信，古典学研究将为人类的和平、发展与共同未来，源源不断地提供智慧与力量。Scholars told China Daily that it was the right time for Chinese and Greek academies to co-host the conference in Athens, which is also a symbolic city of dialogue in ancient history, as the world experiences fundamental changes and rising conflicts of interests and ideologies.多位学者在接受《中国日报》采访时表示，当下世界格局发生深刻变革，利益与意识形态冲突不断加剧，中希学界携手在雅典举办此次大会恰逢其时。雅典自古便是文明对话的象征之城。Roger Ames, humanities chair professor at Peking University and vice-president of the International Confucian Association, said the world should congratulate China for helping to shift the world's conversation from geopolitics to civilization.北京大学人文讲席教授、国际儒学联合会副会长罗杰·艾姆斯表示，中国推动全球议题从地缘政治转向文明交流，值得世界为之称赞。"What China has been doing for the last 20 years is promoting a civilizational dialogue where we talk not about money and military power, but about family, values, shared histories, and what we want for our grandchildren," he added.他补充道：“过去二十年间，中国一直在推动文明对话。对话的核心不再是财富与军力，而是家庭、价值观、共同的历史，以及我们想留给后代的未来。”Amphilochios Papathomas, a professor of ancient Greek literature and papyrology at the National and Kapodistrian University of Athens, said the escalation of conflicts can be avoided through dialogue.雅典国立及卡波迪斯特里亚大学古希腊文学与纸草学教授安菲洛希奥斯·帕帕索马斯认为，依靠对话能够避免冲突不断升级。"What we have learned from classical authors, like Thucydides, is that we have to be very cautious to avoid a military and political escalation," he said.他说：“从修昔底德等古典先贤的著作中我们领悟到，必须谨言慎行，防止军事与政治冲突持续升级。”Papathomas added that the peaceful shift in the balance of power between the United Kingdom and the United States in the early 20th century showed it was possible to avoid the "Thucydides Trap" of military conflict because the two countries had mutual respect.帕帕索马斯还提到，20世纪初英美两国实现权力格局的和平更迭，印证了只要两国相互尊重，就能够规避引发军事冲突的“修昔底德陷阱”。"If we achieve that between East and West by studying Eastern classics and Western classics, we will be able to get rid of this 'Thucydides Trap' and construct a very peaceful and prosperous future for the generations to come," he said.他表示：“倘若东西方能够通过研习东西方经典做到彼此尊重，就能跳出‘修昔底德陷阱'，为子孙后代打造一个和平繁荣的未来。”Hu Yujuan, a senior researcher at the Chinese Academy of Social Sciences' Institute of World History, said that war cannot be ended by war but by love and benevolence.中国社会科学院世界历史研究所资深研究员胡玉娟表示，以战止战终无出路，唯有仁爱方能终结纷争。She noted that the ancient Roman Empire once revered Mars, the god of war, and achieved only a temporary form of "peace through war". However, after turning to worship Venus, the goddess of love, it entered a period of lasting stability known as the "Pax Romana", a roughly 200-year era of peace and stability.她指出，古罗马帝国曾尊崇战神玛尔斯，依靠战争换来的和平转瞬即逝。而当帝国转而信奉爱神维纳斯后，便迎来了长达约两百年、长治久安的“罗马和平”时代。"Classical wisdom tells us that violence cannot resolve all conflicts," Hu said. "Only the power of love can eliminate conflict and lead to harmony."胡玉娟说道：“古典智慧昭示我们，暴力无法化解所有矛盾。唯有爱的力量，才能消弭纷争、促成和谐。”1. illuminate /ɪˈluːmɪneɪt/照亮；阐明，启迪2. fresco /ˈfreskəʊ/壁画3. consensus /kənˈsensəs/共识，一致意见4. inexhaustible /ˌɪnɪɡˈzɔːstəbl/用不完的；源源不断的5. escalation /ˌeskəˈleɪʃn/升级，加剧6. benevolence /bəˈnevələns/仁爱，善心，仁慈

Does building housing near rail stations reduce driving, even if it prices out lower-income residents? Dan Chatman's research suggests the answer hinges not on who lives there, but on how much housing gets built. Chatman, D. G., Xu, R., Park, J., & Spevack, A. (2019). Does Transit-Oriented Gentrification Increase Driving? Journal of Planning Education and Research, 39(4), 482-495. https://journals.sagepub.com/doi/abs/10.1177/0739456X19872255Chatman, Dan (2015) Does Transit-Oriented Development Need the Transit? Access Magazine. https://accessmagazine.org/fall-2015/does-transit-oriented-development-need-the-transit/Chatman, D. G., Rodynansky, S., Boarnet, M., Comandon, A., Snyder, B., Patel, K., & Atkins, J. (2025). Assessing the Quantification Methodology for the Affordable Housing and Sustainable Communities Program. https://escholarship.org/uc/item/99j4s0bp

One of the most mysterious texts in the world lives here in Connecticut. The Medieval Voynich Manuscript is at the Beinecke Library at Yale University. Scholars have been trying for over a century to decipher it. This hour, we look at the Voynich and at other examples of mysterious manuscripts from around the world. GUESTS: Lisa Fagin Davis: Professor of Practice in Manuscript Studies at the Simmons University School of Library and Information Science and Executive Director of the Medieval Academy of America Garry J. Shaw: Author and journalist covering archaeology, history, and world heritage. His newest book is Cryptic: From Voynich to the Angel Diaries, the Story of the World's Mysterious Manuscripts David Weinberg: Podcast producer and writer. He is lead instructor for the Transom Traveling Workshops. He formerly worked at Marketplace and KCRW. He produced an episode about "Louie Louie" for the podcast Lost Notes MUSIC FEATURED (in order): Lost in Translation – The Neighbourhood Columba aspexit, BN 54 – Christopher Page, Emma Kirkby, Gothic Voices Secret Messages – Juliana Hatfield The Book of Love – Mike Doughty The Philosopher’s Stone – Van Morrison Louie, Louie – The Kingsmen Louie, Louie – The Sandpipers Join the conversation on Facebook and Twitter. Subscribe to The Noseletter, an email compendium of merriment, secrets, and ancient wisdom brought to you by The Colin McEnroe Show. The Colin McEnroe Show is available as a podcast on Apple Podcasts, Spotify, Amazon Music, TuneIn, Listen Notes, or wherever you get your podcasts. Subscribe and never miss an episode! Colin McEnroe and Dylan Reyes contributed to this show, which originally aired on October 29, 2025.Support the show: http://www.wnpr.org/donateSee omnystudio.com/listener for privacy information.

fWotD Episode 3323: Amalthea (mythology) Welcome to featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Wednesday, 10 June 2026, is Amalthea (mythology).In Greek mythology, Amalthea or Amaltheia (Ancient Greek: Ἀμάλθεια) is the figure most commonly identified as the nurse of Zeus during his infancy. She is described either as a nymph who raises the child on the milk of a goat or, in some accounts from the Hellenistic period (c. 323–30 BC) onwards, as the goat itself.From as early as the 6th century BC, there survive references to the "horn of Amalthea" (known in Latin as the cornucopia), a magical horn said to be capable of producing endless amounts of any food or drink desired. In a narrative attributed to the mythical poet Musaeus and dating to around the 4th century BC, Amalthea, a nymph, nurses the infant Zeus and owns a goat which is terrifying in appearance. After Zeus reaches adulthood, he uses the goat's skin as a weapon in his battle against the Titans (the earlier generation of gods). The first known author to describe Amalthea as a goat is the 3rd-century BC poet Callimachus, who presents a rationalised version of the myth in which Zeus is fed on Amalthea's milk. Aratus, also writing in the 3rd century BC, identifies Amalthea with the star Capella, and describes her as "Olenian" (the meaning of which is unclear).Scholars disagree as to when the tale of Zeus's upbringing was first merged with that of the magical horn. They are explicitly combined by the Roman poet Ovid (1st century BC/AD), whose story of Zeus's nursing weaves together elements from multiple accounts. A passage from a marginal note in a manuscript of Aratus's version has been taken as evidence that the two myths may have been connected prior to Ovid. In the Fabulae, a 2nd-century AD mythological handbook, Amalthea hides the infant in a tree and gathers the Kouretes to dance noisily, so that the child's crying cannot be heard. Other accounts of Zeus's upbringing describe Amalthea as related to Melisseus, the mythical king of Crete, including an Orphic version of the story.Among the few surviving representations of Amalthea in ancient art is a 2nd-century AD marble relief which represents her as a goat suckling Zeus, behind two dancing Kouretes. She is also depicted on multiple coins and medallions from the Roman Empire. Between the 16th and 18th centuries, she was the subject of works by painters such as Giorgio Vasari and Jacob Jordaens, and sculptors such as Gian Lorenzo Bernini and Pierre Julien.This recording reflects the Wikipedia text as of 01:13 UTC on Wednesday, 10 June 2026.For the full current version of the article, see Amalthea (mythology) on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm standard Russell.

Jerry spoke to former Government Minister Shane Ross about his new book, titled "RTÉ: Saints, Scholars, and Scandals", which tells the story of the state broadcaster all the way back to the 1960s.

The Holy Trinity is both one God and a community. Scholars have often reflected on this by exploring the ways people should live in communities. They have said that, like God, people are not meant to be alone. People should work together and simultaneously be one. In this episode, Jonathan and Seth talk about the community that exists within us. We have multiple selves, differing perspectives even in our own minds, and different ways we interact with others. Again, those are all us! What would it look like for them to live in harmony, supporting, encouraging, and dancing with one another as the Trinity does? We're glad you're with us! Jonathan and Seth talk about the movie Inside Out. If you have strong feelings about Inside Out or the many "yous" that you contain, we'd love to hear from you.

The Routledge Handbook to Auschwitz-Birkenau (Routledge, 2026) examines Auschwitz-Birkenau as both a site and a symbol of Nazi genocide. Scholars from a range of disciplinary perspectives consider Auschwitz's history by engaging with Holocaust historiography and its place in Holocaust memory and representation, illustrating their mutual influence. The chapters bring new insights to topics that other studies of Auschwitz have explored before, such as the Sonderkommando, the Czech family camp, and literary representations of Auschwitz. Other chapters cover recent developments and more neglected areas, such as the experience and memory of Romani prisoners, the fate of Soviet prisoners of war, and Auschwitz's presence on social media. The handbook also responds to a number of recent trends and new paradigms in Holocaust Studies, including contributions from the fields of Environmental Studies, Spatial Studies, and Gender Studies. 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

The Routledge Handbook to Auschwitz-Birkenau (Routledge, 2026) examines Auschwitz-Birkenau as both a site and a symbol of Nazi genocide. Scholars from a range of disciplinary perspectives consider Auschwitz's history by engaging with Holocaust historiography and its place in Holocaust memory and representation, illustrating their mutual influence. The chapters bring new insights to topics that other studies of Auschwitz have explored before, such as the Sonderkommando, the Czech family camp, and literary representations of Auschwitz. Other chapters cover recent developments and more neglected areas, such as the experience and memory of Romani prisoners, the fate of Soviet prisoners of war, and Auschwitz's presence on social media. The handbook also responds to a number of recent trends and new paradigms in Holocaust Studies, including contributions from the fields of Environmental Studies, Spatial Studies, and Gender Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The Routledge Handbook to Auschwitz-Birkenau (Routledge, 2026) examines Auschwitz-Birkenau as both a site and a symbol of Nazi genocide. Scholars from a range of disciplinary perspectives consider Auschwitz's history by engaging with Holocaust historiography and its place in Holocaust memory and representation, illustrating their mutual influence. The chapters bring new insights to topics that other studies of Auschwitz have explored before, such as the Sonderkommando, the Czech family camp, and literary representations of Auschwitz. Other chapters cover recent developments and more neglected areas, such as the experience and memory of Romani prisoners, the fate of Soviet prisoners of war, and Auschwitz's presence on social media. The handbook also responds to a number of recent trends and new paradigms in Holocaust Studies, including contributions from the fields of Environmental Studies, Spatial Studies, and Gender Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

The Routledge Handbook to Auschwitz-Birkenau (Routledge, 2026) examines Auschwitz-Birkenau as both a site and a symbol of Nazi genocide. Scholars from a range of disciplinary perspectives consider Auschwitz's history by engaging with Holocaust historiography and its place in Holocaust memory and representation, illustrating their mutual influence. The chapters bring new insights to topics that other studies of Auschwitz have explored before, such as the Sonderkommando, the Czech family camp, and literary representations of Auschwitz. Other chapters cover recent developments and more neglected areas, such as the experience and memory of Romani prisoners, the fate of Soviet prisoners of war, and Auschwitz's presence on social media. The handbook also responds to a number of recent trends and new paradigms in Holocaust Studies, including contributions from the fields of Environmental Studies, Spatial Studies, and Gender Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

The Routledge Handbook to Auschwitz-Birkenau (Routledge, 2026) examines Auschwitz-Birkenau as both a site and a symbol of Nazi genocide. Scholars from a range of disciplinary perspectives consider Auschwitz's history by engaging with Holocaust historiography and its place in Holocaust memory and representation, illustrating their mutual influence. The chapters bring new insights to topics that other studies of Auschwitz have explored before, such as the Sonderkommando, the Czech family camp, and literary representations of Auschwitz. Other chapters cover recent developments and more neglected areas, such as the experience and memory of Romani prisoners, the fate of Soviet prisoners of war, and Auschwitz's presence on social media. The handbook also responds to a number of recent trends and new paradigms in Holocaust Studies, including contributions from the fields of Environmental Studies, Spatial Studies, and Gender Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/genocide-studies

The Routledge Handbook to Auschwitz-Birkenau (Routledge, 2026) examines Auschwitz-Birkenau as both a site and a symbol of Nazi genocide. Scholars from a range of disciplinary perspectives consider Auschwitz's history by engaging with Holocaust historiography and its place in Holocaust memory and representation, illustrating their mutual influence. The chapters bring new insights to topics that other studies of Auschwitz have explored before, such as the Sonderkommando, the Czech family camp, and literary representations of Auschwitz. Other chapters cover recent developments and more neglected areas, such as the experience and memory of Romani prisoners, the fate of Soviet prisoners of war, and Auschwitz's presence on social media. The handbook also responds to a number of recent trends and new paradigms in Holocaust Studies, including contributions from the fields of Environmental Studies, Spatial Studies, and Gender Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

In this episode of Shadows to Substance, Pastor George Sayour explores one of the most remarkable themes in the Gospel of John: Jesus Christ as the true temple of God. Far more than a collection of miracles and teachings, John's Gospel presents Jesus as the fulfillment of the tabernacle, the temple, the sacrifices, and the entire system of Old Covenant worship. From "the Word became flesh and dwelt among us" to the empty tomb, John reveals that everything pointed to Christ. Scholars have long noted John's extensive use of temple imagery to portray Jesus as God's ultimate dwelling place among His people. Join us as we trace these connections throughout John's Gospel and discover how the shadows of the Old Testament find their substance in Jesus Christ.

In this episode of Shadows to Substance, Pastor George Sayour explores one of the most remarkable themes in the Gospel of John: Jesus Christ as the true temple of God. Far more than a collection of miracles and teachings, John's Gospel presents Jesus as the fulfillment of the tabernacle, the temple, the sacrifices, and the entire system of Old Covenant worship. From "the Word became flesh and dwelt among us" to the empty tomb, John reveals that everything pointed to Christ. Scholars have long noted John's extensive use of temple imagery to portray Jesus as God's ultimate dwelling place among His people. Join us as we trace these connections throughout John's Gospel and discover how the shadows of the Old Testament find their substance in Jesus Christ.Watch all of our videos and subscribe to our channel for the latest content >HereHere

In this episode of Shadows to Substance, Pastor George Sayour explores one of the most remarkable themes in the Gospel of John: Jesus Christ as the true temple of God. Far more than a collection of miracles and teachings, John's Gospel presents Jesus as the fulfillment of the tabernacle, the temple, the sacrifices, and the entire system of Old Covenant worship. From "the Word became flesh and dwelt among us" to the empty tomb, John reveals that everything pointed to Christ. Scholars have long noted John's extensive use of temple imagery to portray Jesus as God's ultimate dwelling place among His people. Join us as we trace these connections throughout John's Gospel and discover how the shadows of the Old Testament find their substance in Jesus Christ.

Africa once again has an Ebola outbreak. At this point, it is centered in the so-called Greak Lakes region, with the largest number of cases in the Democratic Republic of the Congo. Uganda has also seen several cases. Sadly this is not new news. But it takes place in the context of a weakened World Health Organization, with the US withdrawal, and a stark memory of the Covid outbreaks. It also is exacerbated by the shuttering of USAID and severe cuts in health funding from the Trump Administration. The United States is insisting that any American that tests positive for the virus would be treated outside of the country, provoking protests in East Africa such as in Kenya. So is the Ebola outbreak a potential pandemic? What has been the most effective means to treat these kinds of outbreaks. And how does it influence the current intense discourses about health care delivery and wellness in the United States. [ dur: 58mins. ] Heather Wipfli is Professor and Clark Leadership Chair in Global Health at the University of Maryland. She is the co-author of Investigating global mental health: Contributions from political science and Network influences on policy implementation: Evidence from a global health treaty. And she has extensive experience in Uganda. Lawrence Gostin is Faculty Director of the O'Neill Institute for National and Global Health Law and is the Founding O'Neill Chair in Global Health Law at Georgetown Law. He is the co-editor of Global Health Security: A Blueprint for the Future and Global Health Law & Policy: Ensuring Justice for a Healthier World (2023). And he is working with the WHO and the Intergovernmental Negotiation Body (INB) to draft a Pandemic Treaty. His opinion posted in Washington Post titled – “Don’t tell Trump, but the U.S. is still a WHO member” and in The Hill where he co-authored  “America's wrong and unlawful response to Ebola must pivot“. Amesha Adalja, Senior Scholar at the Johns Hopkins Center for Health Security, an Adjunct Assistant Professor at the Johns Hopkins Bloomberg School of Public Health. He is the author of Recognition and Management of Infectious Bio-threats and Emerging Pathogens and AI and the Future of Medical Countermeasures to Protect Against Biological Threats. He has served on US government panels tasked with developing guidelines for the treatment of plague, botulism, and anthrax in mass casualty settings, the system of care for infectious disease This program is produced by Ankine Aghassian, Doug Becker and Sudd Dongre. Health, Infectious Diseases, Public Health and Safety, Uganda, Democratic Republic of the Congo

Send us Fan MailWelcome to Grounded, where women and men of all ages, nationalities, and backgrounds gather together with me, Dr. Barbara Morgan Gardner and my guests as we strive to build a bedrock understanding of the life and teachings of Jesus Christ and become more like Him. Today, join me, Jenet Erickson, W. Justin Dyer, and David Dollahite in this special episode as we discuss an important new study!Read the full study here: https://byustudies.byu.edu/online-book/117Grounded Podcast Instagram: https://www.instagram.com/thegroundedpodcast_/Grounded Podcast Facebook: https://www.facebook.com/TheGroundedPodcast?mibextid=LQQJ4dBarbara Morgan Gardner Instagram: https://www.instagram.com/drbarbaramorgangardner/?hl=enBarbara Morgan Gardner Facebook: https://www.facebook.com/barbara.morgan.37051/Support the show

Our first-ever podcast guest, John Taft, returns nearly 100 episodes later. John is a Vice Chair of Baird. He was previously the CEO of RBC's U.S. wealth management business through the Great Financial Crisis, overseeing nearly 7,000 employees and almost $300 billion in assets. He chaired SIFMA, the leading securities industry trade association, and testified before Congress during the post-crisis reforms.John has spent more than 40 years in finance, but he didn't start there. He set out to be a newspaper journalist. Then, on a reporting assignment in Lowell, Massachusetts, he watched community leaders use the tools of finance to rebuild a burnt-out industrial city — and realized he didn't just want to write about that work; he wanted to do it.John wrote Stewardship: Lessons Learned from the Lost Culture of Wall Street, followed by A Force for Good: How Enlightened Finance Can Restore Faith in Capitalism. Today he's helping oversee $560B in assets, writes the blog Finance for the Greater Good, and is one of three founding members of the Scholars of Finance Advisory Board.In this episode, John returns to discuss what he's seen happen to the industry — and where it needs to go next. He and Ross dig into the financialization of the economy, the "disease of grandiosity" infecting leaders across sectors, and why financial services have grown larger than necessary to serve the real economy. They get to the productive heart of finance — what John calls "helping real people in the real world solve real problems and achieve real goals" — and the speculative noise crowding it out, from prediction markets and zero-day options to leveraged inverse ETFs and much of the digital asset ecosystem. They also explore AI's coming impact on capital allocation, the widening gap between rich and poor, and why John believes the next ten years will demand more stewardship from finance, not less.Meet John John Taft is a Vice Chair of Baird and a member of the firm's Executive Committee. Earlier in his career, he was a managing director at Piper, Jaffray & Hopwood; president and CEO of Voyageur Asset Management; president and CEO of Dougherty Summit Securities; and a consultant at Deloitte & Touche. He currently serves on the boards of Riverfront Investment Group, Octavus Group, Baird Trust, and Sagard.John holds a B.A. magna cum laude, Phi Beta Kappa, from Yale University, and a master's degree in public and private management from the Yale School of Organization and Management. He serves as Vice Chair of the Minneapolis Foundation, is an active member of the Itasca Project, and is an Executive in Residence at the Wake Forest University Center for the Study of Capitalism.He credits his family — including his great-grandfather, 27th U.S. President William Howard Taft — for instilling the core values that shape his definition of business success and his belief in the importance of treating every person with dignity.

Former independent politician Shane Ross spoke to Neil about his book.

In this episode of CCA on the Air, Midwest Region Alliance Engagement Director Nichole Mann takes listeners inside Cuyahoga Community College (Tri-C) in Cleveland, Ohio, for a conversation that came straight out of CCA's Complete College Photo Library project. She sits down with Dr. Connie Kassor, Chair of the Jack, Joseph, and Morton Mandel Humanities Center and Mandel Scholars Academy, and Morgan Dillard, a Tri-C theater student and Mandel Scholar, to talk about what it really looks like when a program gets belonging right. Dr. Kassor breaks down how the academy's cohort model, humanities curriculum, and "Cleadership" activities build community, drive persistence, and connect students to the city they call home. Morgan offers her own powerful perspective, tracing her path from discovering the program through TRIO, to acing honors courses she never thought she'd take, to earning a spot in the Continuing Scholars program with a potential full scholarship to Cleveland State's Honors College on the horizon. Don't sleep on community colleges. Don't sleep on the humanities. This episode makes the case for both.

The Latter-day Saint tradition features a prodigious number of eloquent speakers and famous speeches — from Brigham Young's sermons to Mitt Romney's "Faith in America" address. But how does this tradition, especially with its lack of formal homiletical training, boast such a rich, deeply ingrained, and democratic culture of public address?On today's episode of Scholars & Saints, host Nicholas Shrum probes these questions with Professor Richard Benjamin Crosby and PhD Student Isaac James Richards, editors of Latter-Day Eloquence: Two Centuries of Mormon Oratory (University of Illinois Press, 2026). Crosby and Richards discuss the oratorical culture in which Latter-day Saints are raised, as well as the different rhetorical topics commonly employed in public addresses, such as rhetorics of exaltation, Zion, and peculiarity. They also examine the adaptation of Mormon rhetoric and public image in response to cultural assimilation, as well as the impacts of the digital age on Latter-day Saint oratory and communication.Richard Benjamin Crosby is Associate Professor of English at Brigham Young University, where he studies and teaches rhetorical theory and practice, with an interest in political and religious communication.Isaac James Richards is a PhD Student in Communication Arts and Sciences at the Pennsylvania State University. He studies the history and theory of writing, rhetoric, media, and communication, with particular attention to the intersection of memory, religion, and democracy.

Mohnish Pabrai's Q&A session with Dakshana scholars at the JNV Bangalore Urban, Karnataka, India on December 25, 2025.                        (00:00:00) - Introduction (00:00:31) - Charlie Munger's mental models (00:05:40) - The Karam Yogi model; Mukesh Ambani & Jio (00:09:45) - Books: Time travel for entrepreneurs (00:12:01) - The Founders Podcast (00:16:01) - Giving back through Dakshana (00:20:29) - Upanishads: Your deepest desire is your destiny (00:24:13) - Building Dakshana: Cloned from the Super 30 model (00:33:32) - Follow your passion, success follows naturally (00:35:10) - With hard work think smart (00:36:42) - Clone smartly, compete confidently (00:39:05) - Technology is overrated, follow your passion (00:42:48) - Growth begins outside comfort zone; Toastmasters (00:46:25) - Cloning Dakshana from Super 30; Anand Kumar (00:50:36) - Human reciprocation mental model (00:57:28) - Execution and determination make the idea successful (01:00:29) - Life's reverses; Charlie's No self-pity mode The contents of this audio are for educational and entertainment purposes only, and do not purport to be, and are not intended to be financial, legal, accounting, tax, or investment advice. Investments or strategies that are discussed may not be suitable for you, do not take into account your particular investment objectives, financial situation, or needs, and are not intended to provide investment advice or recommendations appropriate for you. Before making any investment or trade, consider whether it is suitable for you and consider seeking advice from your own financial or investment adviser.

What in the world happens during a class called “Memory Period”? Is simply memorizing facts enough education for young students?Today, we chat with Yolanda Statema about the value of this class for grammar students and how its influence can benefit your entire family! We also talk about what methods of memorization ‘stick' the best and what to do if your child happens to not be into singing memory songs.Want to explore Memory Period for yourself? Check out the available class times at https://vpsa.veritaspress.com/catalog 

California has a state GDP of $4.25 trillion dollars. This is over $1 trillion more than the second largest state, Texas, with $2.9 trillion. If it were its own country, it would be the 4th largest GDP in the world (just past Japan and behind only Germany, China, and the US). It is the largest state by population, with just over 39 million. It's over 12% of the total population. And it is holding a primary for state offices. Governor Gavin Newsom is term limited out and the field for Governor is vast. And California has a primary system where the top 2 in votes proceed to the general election regardless of party. On today's show we will explore the Gubernatorial primary and the issues this state faces. [ dur: 28mins. ] Christian Grose is Professor of Political Science and Public Policy at the University of Southern California. He is the Academic Director of the USC Schwarzenegger Institute for State and Global Policy. He is the co-author of Independent Redistricting Commissions Increase Voter Perceptions of Fairness and Local Election Administrators in the United States: The Frontline of Democracy. Los Angeles is the second largest city in America. It has a $14.8 billion budget. As an entertainment capital, its developments are often national news. It is an incredibly diverse city with a history of a disconnection between the power of City Hall and the needs of its population. And it has a primary election coming up to elect a mayor. Karen Bass, the current mayor, is running for re-election. She is leading in polls but has high disapproval ratings. A leftist critic of her administration is running. And a former reality show personality is also running. So today we examine the LA mayor race, and the history of the office as one of limited power. [ dur: 30mins. ] Matthew Barreto is Professor of Political Science and Chicana/o Studies at UCLA and the faculty director of the UCLA Voting Rights Project. He is the author of Ethnic Cues: The role of shared ethnicity in Latino political behavior and co-author of Race, Class, and Precinct Quality in American Cities with David Leal. Isaac Hale is Assistant Professor of Politics at Occidental College. He is co-author of “Interest Group Influence on Preferences for New Voting Rights Legislation in a Polarized Environment” and “Resentment & Democratic Politics: The Role of Racial Resentment in Motivating Electoral Participation.” This program is produced by Ankine Aghassian, Doug Becker and Sudd Dongre. Economics, Politics and Activism, Homelessness, Elections, Califiornia, Los Angeles

The Avalanches comparten "Every Single Weekend" con Jamie XX, como invitado. Una canción refrescante y contagiosa cuyo germen encontramos en un interludio de "In Wawes", el disco que Jamie XX publicó en 2024 y que contiene "All Your Children" con la colaboración, precisamente, de The Avalanches. El resultado es un pelotazo muy veraniego que protagoniza este podcast junto a lo nuevo de Kelela, Kim Petras, Kneecap y los barceloneses, Demá.   KELELA - Point BlankZAHARA - MarimachoKIM PETRAS - DTLAMALA GESTIÓN - Hacemos lo que PodemosMGMT - KidsFONTAINES D.C. - Boys In The Better LandCARLANGAS - Si Lo Sé No VengoKNEECAP - Smugglers & Scholars (feat. Killer Mike)ECCA VANDAL - Bleed But Never DieFOO FIGHTES - Caught In The EchoDEMÀ- LlàstimaTHE AVALANCHES - Every Single Weekend (ft. Jamie XX)JAMIE XX - All Your Children (ft The Avalanches)TRUENO, MARÍA BECERRA - 90'BAD BUNNY - Café con RonEscuchar audio

Audio Transcript How are we this morning? Excellent. All right. It's my privilege to bring the word to you this morning, so let's get into it. Recently I read a story about a young man who never wanted to be a soldier. He had no visions of fame or ambitions of glory. When his father announced that he'd secured him an appointment to West Point, the boy protested. He wanted to be a farmer or perhaps work the river trade. But his father was not a man to be argued with, and so the 17 year old boarded a coach east. Sick with dread, he got off to a rough start. Through a clerical error, his name was copied incorrectly and it would stick permanently. He hated the academy. He finished 21st of 39 cadets, distinguished only in horsemanship and mathematics. The Mexican War found him a reluctant quartermaster, competent, but unnoticed afterward posted to lonely garrisons on the Pacific coast. Far from his wife Julia and the children he barely knew, he began to drink. In 1854, facing either court martial or resignation over his drinking, he resigned his commission in disgrace and went home with empty pockets. What followed were the worst years of his life. He tried farming on land his father in law gave him outside St. Louis, and the crops failed. He hauled firewood through the city streets in a worn army overcoat, occasionally passing former West Point classmates who looked away embarrassment. He pawned his gold watch one Christmas to buy presents for his children. He tried bill collecting and was terrible at it. He tried real estate and failed at that, too. By 1860, at 38 years old, he was working at a clerk in his younger brother's leather goods store in Galena, Illinois, earning $800 a year. He was a man whose life, by every visible measure, had failed. Then Fort Sumter fell. The quiet clerk who couldn't sell harnesses turned out to understand something that most West Point polished generals did not. The war was not about elegant maneuvers or reputation, but about pressing forward relentlessly, accepting losses and refusing to stop. Donaldson, Shiloh, Vicksburg, Chattanooga, the Wilderness, Appomattox. The failures had taught him things that successful men never learned. What it was to be underestimated, to be written off, to keep moving even when the odds looked long. The boy who didn't want to be a soldier, the the lieutenant who resigned in shame, the farmer who failed, and his brother's store. Hiram Ulysses Grant, or as the West Point Clerk mistakenly wrote, U.S. grant, ended the war as General of the armies, the man who had saved the Union and later President of the United States. It turned out that the long road had been the training. Weeks before his death, Grant wrote the preface to his personal memoirs, saying, man proposes and God disposes. There are but few important events in the affairs of men brought about by their own choice. Most of us at some point will know what it is to be in our own wilderness. We will know what it is to wait, to wait through years that seem to lead nowhere, to feel forgotten by God, to look out at a landscape that gives no sign that he is at work. And we will be tempted in those years to conclude that nothing is happening, that God has misplaced us, that our life is being spent in vain. This morning, as we come to a passage in the Book of Exodus that speaks directly into that experience. It is the story of 40 silent years in the life of Moses and 400 silent years in the life of Israel. It is the story of a God who appears to all human eyes to be doing nothing. And it is the story of how, beneath that silence, he was doing everything. So if you would with me open your Bibles, please, to the Book of Exodus. And this morning we're going to finish chapter two, verses 11 to 25. One day, when Moses had grown up, he went out to his people and looked on their burdens. He saw an Egyptian beating a Hebrew, one of his people. He looked this way and that, and seeing no one, he struck down the Egyptian and hid him in the sand. When he went out the next day, behold, two Hebrews were struggling together. And he said to the man in the wrong, why do you strike your companion? He answered, who made you a prince and a judge over us? Do you mean to kill me as you killed the Egyptian? Then Moses was afraid and thought, surely the thing is known. When Pharaoh heard of it, he sought to kill Moses. But Moses fled from Pharaoh and stayed in the land of Midian. And he sat down by a well. Now, the priest of Midian had seven daughters. And they came and drew water and filled the troughs to water their father's flock. The shepherds came and drove them away. But Moses stood up and saved them and watered their flock. When he came home to their father, Reuel, he said, how is it that you have come home so soon today? They said, an Egyptian delivered us out of the hand of the shepherds, and even drew water for us and watered the flock. He said to his daughters, then where is he? Why have you left the man? Call him that he may eat bread. And Moses was content to dwell with the man. And he gave Moses his daughter Zipporah. She gave birth to a son, and he called his name Gershom, for he Said I have been a sojourner in a foreign land. During those many days. The king of Egypt died and the people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God, and God heard their groaning. And God remembered his covenant with Abraham, with Isaac and with Jacob. God saw the people of Israel and God knew. Let's pray. Father. May the words of my mouth and the meditations of our hearts this morning be acceptable in your presence. Lord, I pray, after my words are long forgotten, that your word would be remembered. Jesus name. Amen. Exodus is an epic of God's love and redemption of his people. Every scene reads like an action novel. The baby in the basket, the burning bush, the plagues, the angel of death. The parting of the Red Sea, the thunder and lightning around Mount Sinai, the covenant with the Almighty. Before we dive into our text, we must read Exodus rightly. We have to read it Christologically, that is, in relation to Jesus Christ, who is our perfect sacrifice, who saved us out of our bondage to sin and delivered us into a right relationship with God. When Jesus appeared to his disciples on the road to emmaus in Luke 24:27 Records beginning with Moses and all the prophets, he interpreted to them in all the scriptures the things concerning himself. If Jesus started with Moses when describing himself, perhaps we can also we also read it historically. Scholars debate whether the Exodus took place around 1446 BC or around 1260. Good evidence exists for both dates and ancient Israel did not work with an absolute calendar the way we do. But what matters for us this morning is not the precise year, but the fact that it is history, not myth. The renowned Old Testament scholar Nahum Sarna observed that no nation would invent for itself and then faithfully transmit for thousands of years an inglorious origin story of slavery, grumbling and and idolatry. Israel did not flatter itself into existence. This happened. Exodus 2:11 to 25 sits at 1 of the great hinge moments of redemptive history. The book opens with the sons of Jacob settling in Egypt under the protection of Joseph. But there arose a new king over Egypt who did not know Joseph. What begins as refuge becomes bonding. Hebrews multiplied, and Pharaoh, fearing them, enslaved them and decreed that every male child be cast into the Nile. Into that decree Moses is born. Wes laid out for us last week that Moses mother hides him, his sister watches over him, and then Pharaoh's daughter draws him out of the water. He grows up in the palace, Stephen tells us in Acts 7:22 that he was instructed in all the wisdom of the Egyptians and was mighty in his words and deeds. And that is where our passage begins. The structure that we will use this morning breaks down into four movements. Verses 11 to 14 Moses takes matters into his own hands. Verses 15 to 17 Moses flees and is shaped at a well. 18:22 Moses is welcomed and becomes a sojourner. 23 To 25 While Moses tends sheep, Israel groans and God acts. Start with 11 to 14. Moses has grown. Now the infant in the basket has become a man in Pharaoh's court, raised as Egyptian royalty. How much did he know about his true background growing up? Wes mentioned last week that Moses mother was allowed to nurse him. So did they still have a relationship? Certainly possible. There are so many unanswered questions. Did he live with a divided heart for years? Did he spend endless nights pleading with Pharaoh? Was he embarrassed by his background and didn't want to believe it? We have no idea. What we do know is that he was raised to be a prince of Egypt. But by the time he was 40, he knew exactly who he was and who his brothers and sisters truly were. Were. One day he goes out to his brothers, the Hebrews, and he looks on their burdens. And what he sees he cannot unsee. An Egyptian beating a Hebrew, one of his own. He looks this way and that, and when he sees no one watching, he strikes. Strikes the Egyptian down and buries him in the sand. Now this raises a nagging question for me. If Moses was a member of Pharaoh's household in the royal family, so to speak, why would he have feared killing someone? Wouldn't a royal be able to kill a lowly Egyptian taskmaster with little to no reprisal? This goes into the historical context at the time. Exodus 1:8 says, now there arose a new king over Egypt who did not know Joseph. Commentators note that this likely indicates a dynastic change. A new royal house with no political or familial loyalty to the previous regime. In fact, during either time period, you believe royal houses at that time were very politically unstable, with different factions having different claims to the crown. The princess who had adopted him was almost certainly aging or dead. And the reigning pharaoh would have viewed an adopted Hebrew with suspicion, not affection. And the man Moses killed was not a slave. He was an Egyptian official, a representative of Pharaoh's economic and political authority. This is crucial. In ancient Egypt, killing a Hebrew slave was something an Egyptian could do with little consequence. But a member of the royal household killing one of Pharaoh's taskmasters. This probably would not have looked so much like murder. It would have looked like the potential beginning of an insurrection. The next day, Moses goes out and this time he finds two Hebrews fighting each other. He steps in to make peace, and the man in the wrong rounds on him with words that must have cut deeply. Who made you a prince and a judge over us? Do you mean to kill us as you killed the Egyptian? And Moses is afraid. The secret is out. Beneath these interactions is something deeper that the New Testament helps us understand. The writer of Hebrews tells us this whole episode began in faith. By faith. Moses, when he was grown up, refused to be called the son of Pharaoh's daughter, choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin. He considered the reproach of Christ greater wealth than the treasures of Egypt, for he was looking to the Reward. That's Hebrews 11:24-26. When Moses walked out of the palace, he was not slumming, he was choosing. He looked at the gold of Egypt on the one hand and the suffering of God's people in the other. And he chose the suffering. That is faith. So what went wrong? Well, it can be summed up in the next phrase. He looked this way. That a long line of preachers have lingered over those words and noticed what was missing. As Chuck Swindoll says, he looked east, he looked west, he looked over his shoulder, but he didn't look up, did he? He looked in both directions horizontally, but he left the vertical completely out of it. Moses was a man with a true call, but a glance still fixed on the ground. Here is the heart of the problem. Moses tried to bring about by his own hand what God had promised to bring about by his covenant. The deliverer was right, the cause was right, the method was wrong, and the time was not yet. And the proof is what he is in what he does next. He hides the body in the sand, as if sand could keep a secret from God. Within a day, the rumor was loose. Within a week, Pharaoh wants him dead. Three things to take from these opening verses. First, a true call from God does not exempt a man from from the discipline of God's timing. Moses had the right cause and the right collar. But he ran ahead. And it will take 40 years in the desert to refine him. Second, hidden sin is a poor investment. Sand is a thin grave. What God means to expose, no man can keep buried. Third, there is mercy for those with juvenile or immature faith. John Calvin's pastoral word on this passage is really helpful. Even the obedience of the saints, stained as it is by sin, is still sometimes acceptable to God through his mercy. So Moses runs, but God was not finished with him. He was only beginning verses 15 through 17. Verse 15 begins with collapse. However noble Moses motives may have been, when he took matters into his own hands, he was outside the will of God. And yet God still had a plan for him. This is one of the great promises of Scripture. God uses sinners for his glory. It's the only kind he has to work with. When you read the heroes of the faith, they read a lot more like a Alcoholics Anonymous meeting than a catalog of superheroes. I can almost see them in a church basement, sitting in a circle on folding chairs, sipping bad coffee, introducing themselves. Hi, I'm Abraham and I'm a liar who pimped out my wife. Hi, I'm Jacob. I'm a deceiver and I'm a thief. How? Hi, I'm Samson and I'm a lust addicted vow breaker. Hi, I'm David. I'm an adulterer and a murderer. Hi, I'm Jonah and I'm a racist runaway. Hi, I'm Peter and I'm a coward who denied my Savior. Hi, I'm Moses and I'm a murderer. When Janet and I lived in Atlanta, we had a pastor who was fond of saying that God doesn't look for ability, he looks for availability. God uses broken people because it's his strength, it's his wisdom, it's his power, and it's for his glory. God would be using Moses, but he had some seasoning yet to experience. Verse 15. When Pharaoh heard of it, he sought to kill Moses. But Moses fled from Pharaoh and stayed in the land of Midian. There's no firm consensus on where exactly Midian was, but the traditional and most widely accepted location is in northwest Arabia, east of the Gulf of Agapa, in what is now northwestern Saudi Arabia. The Midianites appear to have been a semi nomadic people, so Midian may refer to an area where the tribe ranged rather than a specific location. Calvin, commenting here, sees in Moses flight not cowardice, but the sovereign hand of God, breaking a man down before he builds him up. Calvin's instinct is that the Lord put his servant through a long banishment precisely so that he would learn humility and dependence, because the work for which he was designed was greater than human strength could compass. 40 Years of palace training had to be matched by 40 years of desert undoing. Augustine, in a different connection, spoke of being in the region of unlikeness that far country, where the soul learns who it is by losing what it had. Moses, sitting by that well is in the region of unlikeness. Verse 15 ends noting that Moses, obviously exhausted, sat down by a well. One of the beauties of Scripture is the inclusion of what so often to us seems like pointless details. But wells, as it turns out, is an important location in the Bible, specifically, if you are looking for a wife. In Genesis 24, Abraham's servant meets Rebekah, Isaac's future wife, at a well. In Genesis 29, Jacob meets Rachel at a well. This time, who is Moses going to meet? Verses 16 and 17. Now, the priest of Midian had seven daughters, and they came and drew water and filled the troughs to water their father's flock. The shepherds came and drove them away, but Moses stood up to save them and watered their flock. Moses is once again faced with injustice. Has he learned anything? A group of young women have come to the well to draw water, and a group of shepherds is going to give them a hard time. Moses, again courageously rises to their defense. Already we see clues that he is learning from his past mistakes. The text does not record that he killed the shepherds, and not only that he served the young women by watering their flock. For the first time, he was learning what it was to be a deliverer. He stands firm for what is just and begins to practice true leadership, which is born out of service. It would have been unthinkable at the time for a man to perform a menial task for women. But Moses stooped to serve. And by learning to serve, he was learning to lead. For all God's leaders are servants. He, in time, the one who is the true and better. Moses would himself kneel and wash 12 pairs of dirty feet and tell his disciples that whoever wants to be great must be a servant of all. Service is always one of the first courses in God's leadership training. Anyone who aspires to spiritual leadership, especially in the church, should begin by finding a place of humble service. If you travel to my alma mater, Wheaton College, one of the most striking little buildings on campus is the Marion E. Wade center, which houses the largest collection of C.S. Lewis writings in the world. Its namesake, Marian Wade, was an American businessman and founder of the large company Servicemaster. Wade was a man of deep faith who established a tradition called six weeks on the front lines. Every future executive at the company would spend six weeks scrubbing floors on hands and knees, doing the work of those they would later lead. Wade believed that those who refused to serve had no business leading. One of the other blessings of servant leadership is that when kids watch authentic service from their parents, it has a tendency to be passed down through the generations. The other founder of Service Master was a gentleman by the name of Ken Hanson. Ken's son, Walter Hanson, when he grew up, would move to Cleveland. He started a little church in his living room. And it grew, and it grew to about a thousand. In 10 years, the church would grow into what is now called Parkside Church. And if that name rings a bell, it would be because it's the church that Alistair Begg just retired from. It's amazing how these things pass down. Moses is being molded. Though he must feel lost and alone, God is right there, directing the most salient detail, refining his champion. God creates this dress rehearsal. The stage is a backwater. Well, the cast is seven anonymous girls, but the script is the same script that would one day be played out at the Red Sea. This is how God so often works. CS Lewis, in his collected letters, wrote that the great thing, if one can, is to stop regarding all the unpleasant things as interruptions of one's own or real life. The truth is, of course, that what one calls the interruptions are precisely one's real life, the life God is sending one day by day, Moses thought his real life had ended at the border of Egypt. In fact, his real life was just beginning in Midian. There are seasons of our lives where it seems to have been derailed, where the calling we thought we had has collapsed and we find ourselves sitting by a well in some unfamiliar place. The temptation is to read those seasons as God's absence. But this text invites us to read them as God's curriculum. The God who is going to deliver Israel is at this very moment teaching his deliverer how to stand up for seven helpless women at a watering trough. Nothing in your wilderness is wasted. Turn to verses 18 to 22. The daughters return home and their father called Ruel here or Jethro elsewhere, most likely the same man. So don't get confused. Very common at the time for there to be multiple names for somebody. And he asked why they're early, and they say, an Egyptian delivered us. It's a quietly ironic line. Moses has gone out to deliver Hebrews and was rejected as a meddling Egyptian. He flees to Midian and is received as a generous Egyptian. The man cannot escape his identity, and yet his identity is not what God will make of it. Ruel rebukes his daughters for leaving the man unhosted. Call him that. He may eat bread and Moses is brought in. Verse 21 simply says Moses was content to dwell with the man. The Hebrew verb here ya all carries the sense of consenting, of being willing, even of resigning oneself. Moses is not striving anymore. He has come to the end of his striving. He sits down and he stays. The Book of Acts tells us that 40 years passed between Moses flight to Midian and his encounter with God at the burning bush. D.L. Moody is often quoted as saying Moses spent 40 years in Egypt learning to be something. 40 Years in the desert learning to be nothing. And 40 years in the wilderness proving God to be everything. Philip Reichen notes that whenever we are tempted to grow impatient with God's timetable for our lives, we should remember Moses, who spent two years of preparation for every year of ministry. Zipporah is given to Moses as a wife and a son is born. Moses names him Gershom new meaning I have become an alien in a foreign land. The name comes from the Hebrew verb garash, which means to drive out or expel. It may refer to Moses own experience of being driven out of Egypt. It also sounds like the Hebrew words ger and sham, which is a pun that means an alien there. Every time Moses speaks his son's name, he confesses that he does not belong. Midian is not home. Egypt is not home. He is a man between worlds. The Puritans loved this theme of sojourning. John Owen described the believer as a stranger and a pilgrim traveling through a country not his own, with his heart fixed on a city whose builder and maker is God. Jonathan Edwards preached a famous sermon called the Christian Pilgrim, in which he said that the true Christian travels on through this world as a wayfaring man and looks not upon any of the enjoyments of this world as his own. GK Chesterton, with his usual paradox, put it this way. How can we contrive to be at once astonished at the world and and yet at home in it? The answer of Scripture is that we cannot. Not fully, not yet. We are pilgrims. Gershom is the name of every saint. But notice Moses, sojourning is not a punishment, it is a preparation. RC Sproul emphasized that the entire 40 year sojourn in Midian was God's way of thinking. Moses for leadership, a man trained only in Pharaoh's court could not lead Israel through Pharaoh's wilderness. But a man who had himself become a shepherd of sheep in that very wilderness could one day shepherd God's people through it. The geography of Midian is the geography of the Exodus. Route. The skills Moses learned watering Reuel's flock are the skills he would use leading Israel's flock. God was not killing time. God was forging an instrument. And Moses doesn't know he names his son after his displacement. He doesn't name him soon to be deliverer or heir of promise. He names him Sojourner. The man cannot see what God is doing. Alistair Begg has spoken movingly of how God's people are very often in the dark about the brightness of God's plan for them. Moses is in the dark, but the brightness is gathering. If you are a Christian, you are a Gershom. You are a sojourner in a foreign land. The disquiet you feel, the restlessness, the sense that this world is not home is not a defect of your discipleship. It is a feature of it. CS Lewis spoke of this often when he talked about the pilgrim longing in Mere Christianity. He wrote, if we find ourselves with a desire that nothing in this world can satisfy, the most probable explanation is that we were made for another world. The long ordinary years in which it seems nothing of eternal weight is happening to you are very likely the years in which God is doing his deepest work. Verses 23 and 20 through 25. And now the camera pulls back, just like in a movie. We get a break from the action in Midian and the screen flashes. Meanwhile, back in Egypt. Verse 23. During those many days, the king of Egypt died and the people of Israel groaned because of their slavery and cried out for help. 40 Years have passed. A Pharaoh has died, another has come. Nothing has changed for Israel. They are still in chains. Bricks still must be made, whips still fall. And from those brick fields raises a sound. The text uses the strongest words in Hebrew for it. A groaning, a crying, a shrieking that goes up out of the dust. Where does the cry go? To all human eyes, the cry goes nowhere. Pharaoh doesn't hear it. The Egyptians don't hear it. Moses doesn't hear it. And then come four of the most precious verbs in the Old Testament. Their cry for rescue from slavery came up to God, and God heard their groaning. And God remembered his covenant with Abraham, with Isaac and with Jacob. God saw the people of Israel, and God knew. God heard. God remembered. God saw. God knew. John Piper has called these four verbs the Gospel before the Gospel, the announcement hundreds of years before Bethlehem that the God of heaven is not a deistic clock maker, but a covenant father who hears the groaning of his enslaved children. Each verb carries a war world. God heard, not merely overheard, the Hebrew implies attentive, responsive, hearing the cry that no human ear answered, the cry that seemed to die in the air over the Egyptian sky. The cry arrived at the throne of heaven. The silence of God is never the deafness of God. When his people cry, he hears with the ears of a father. God remembered. This does not mean that God had forgotten and now recalled. To remember in the covenantal sense is to act upon a prior commitment. When Scripture says God remembered Noah, the next thing is that the waters subside. When it says he remembered Hannah, the next thing is that she conceives. When it says he remembered his covenant with Abraham, the next thing is the Exodus. God's remembrance is the prelude to his deliverance, the covenant he made 400 years before. I will be a God to you and to your offspring after you has not faded. He was about to honor it. God saw. The verb is the same verb used in Genesis 1. And God saw that it was good. It is the verb of attentive, evaluating, sight. He saw the bruises, he saw the broken backs. He saw the widows, the unburied babies. There is no suffering of his people that is hidden from him. The Scottish divine Samuel Rutherford, writing from his imprisonment in Aberdeen, often returned to the image of God as the watchman over Israel, who never slumbers, whose people's tears are gathered in heaven long before they fall to the ground. God sees and God knew. Interestingly, the verb stands alone in the Hebrew. There is no object God knew. Some translations may supply one. God knew their condition, but the Hebrew leaves it bare. Why? Perhaps because what God knows here is larger than any object can contain. He knows their pain, he knows their bondage, he knows their names, and he knows what he is about to do. Jonathan Edwards taught that every act of God in history is the unfolding of a purpose conceived before time began. God knew. While Moses sits in Midian thinking he had been forgotten, and while Israel cries in Egypt, thinking that they have been forgotten, neither has been forgotten. God is doing two things at once. In Midian, he is shaping his deliverer. In Egypt, he is hearing their cries. The two threads are converging towards a burning bush in the next chapter. But neither Moses nor Israel can see it. Yet Augustine in his Confessions, wrote this sentence. Thou, O Lord, wert more inward to me than my most inward part and higher than my highest. That is the God of Exodus 2. He is closer to Israel's groaning than the chains on their wrists. He is closer to Moses weariness than the dust on his sandals. He is not far off. He is not distracted, he is at work. Four thoughts to close. First, be still and know that he is God. What we are very often is people who run ahead of God. Moses is not alone in this. Abraham had the promise of a son and and couldn't wait until he took Hagar. And the household of faith has lived with the consequences ever since. Jacob had the blessing already promised to him, but couldn't wait, and so he stole it with a goatskin and a lie. Peter had a lord he loved and couldn't bear to see him arrested. So he drew a sword in Gethsemane and cut off a man's ear. The pattern is older than Moses, and it is as new as this morning. The right cause can be pursued in the wrong way and the wrong time. Bradley Gray puts it bluntly. Nothing good happens when you get ahead of God and take matters into your own hands. Second, the silence of God is not the absence of God. 40 Years passed in Midian and 400 years in Egypt before God spoke from the bush. But not one of those years was empty. God was hearing, he was remembering. He was seeing, he was knowing. If your life feels like a wilderness right now, if you have been sitting by your own well in Midian waiting for a word from heaven that just doesn't come, take this passage and press it to your heart. The silence is not absence. The God who shaped Moses in obscurity is shaping you now. In his 1967 book Spiritual Leadership, J. Oswald Sanders quoted this anonymous poem. When God wants to drill a man and thrill a man, and skill a man. When God wants to mold a man to play the noblest part, when he yearns with all his heart to create so great and bold a man that all the world shall be amazed. Watch his methods, watch his ways, how he ruthlessly perfects whom he royally elects. How his hammer he hammers him and hurts him and with mighty blows converts him into trial shapes of clay which only God understands. While his tortured heart is crying and he lifts beseeching hands, how he bends but never breaks when his good he undertakes, how he uses whom he chooses and with every purpose him by every act induces him to try his splendor out. God knows what he's about. Third, your sojourning has a destination. Moses named his son Gershom because he felt the foreignness of his life. But the foreignness was not the end of the story. It was the prelude to a calling. The writer of Hebrews tells us that all the saints acknowledged that they were strangers and exiles on the earth. They desired a better country. That is a heavenly one. Your pilgrimage is not a pointless one wandering. It is a movement towards a country God has prepared for you. Fourth, and most importantly, the God who heard Israel has heard you in a fuller way still. The end of Exodus 2 is a foreshadowing. The four verbs heard, remembered, saw new, find their final fulfillment not at Sinai, but at Calvary. There the Father heard the cries of his people. There he remembered the covenant he had made before the foundations of the world. There he saw his Son lifted up between heaven and earth, bearing the groaning of every enslaved soul in his own body. And there he knew in a way only the triune God could know the cost of redeeming a people for himself. If God heard Israel groaning under Pharaoh and he sent Moses, how much more has he heard your groaning and sent his son? The exodus from Egypt is the shadow. The exodus from sin and death is the substance. And the same four verbs hover over the cross. Today God hears your cries that come up from the dust of this fallen world. God remembers his covenant with you. God sees you right now in this room, in your struggle, in your brokenness. And God knows exactly what he's doing. Let's pray. Father, thank you for this text. Father, thank you for your covenant with us. That you know us, that you love us, that you see us, that no prayer goes unheard, no silence is a waste. And that wherever we are in our life, whatever burdens we are carrying, that you're right here. That you are molding us and you are creating us in just the way that you had planned for us before the creation of the world. Thank you for who you are. In Jesus name, amen. The post Moses Flees to Midian – Exodus 2: 11-25 appeared first on Red Village Church.

Today, we're talking about how we tell history, and specifically, how the media treats indigenous cultures. We are diving into the recent cultural history of the so-called Aztec Death Whistle. I've wanted to look into this topic for a while, but a recent horror movie about the whistle prompted a discussion on the Aztlantis discord, so I felt the time was right to dive into it. The main question at hand is how and why did the whistle enter popular culture? That indeed is an interesting question. Of all the things attributed to the Aztecs that people would gravitate towards, a whistle associated with death is going to make the list. Right? I mean think of other things that the public associates with the Aztecs – it's disproportionately related to violence and death. Even the explosion of Dia de los Muertos (Day of the Dead) in the last 20 years, while a positive celebration of deceased loved ones, is still about death. Okay, so how did we get here with the whistle? It's useful to note that the Aztec Death Whistle has been known to archeologists since the 19th century. Scholars largely ignored it as a curiosity until 1999 when an archeological discovery in Tlatelolco changed the perception and led to a more serious investigation of the whistle. The site held the remains of an individual clasping a whistle in each hand, and this led to a momentary surge on the topic. We'll get to that later, but first, back to the article.As I was looking around, I found a 2021 article from the Daily Science Journal by Alex Mitchell entitled “The Aztec Death Whistle is History's Reminder That the Aztecs were Terrifying.” The title of this piece says it all (what a goober, this guy). listener comments? Feedback? Shoot us a text!Lignum is a haven for culture, rest, and resistance. We believe in celebrating community and honoring the land that holds us. At our urban “milpa,” we practice indigenous science that respects the natural cycles of the region, and most of our workshops are hosted by indigenous and local experts. Every project we do is grounded in collective memory, creativity, and respect for the land and its people.  Order "NEVER WILL IT BE LOST" and get $5 off!Support Lignum: A Cultural Haven in MéridaYour Hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus. Find us: Bluesky...

California created a definition for major transit stops in state code and ties this definition to a lot of housing policies. Jacob Wasserman and Aaron Barrall explore the different ways this definition could be interpreted and how different approaches could mean more or less land available for increased development. Show notes:Wasserman, J.L., Barrall, A., Millard-Ball, A., and Lee, A. (2026) “Stop” and Think about it: How the Different Interpretations of What Counts as a “Major Transit Stop” in California Make a Difference https://storymaps.arcgis.com/stories/41f86455a03a494c9a7b55e15bba1e8bWasserman, J.L., Barrall, A., Millard-Ball, A., and Lee, A. (2026) Technical Appendix: Mapping High-Quality Transit https://escholarship.org/uc/item/7g41v63n#supplementalCity of Burbank BRT concerns relating to designating areas for higher residential densities around transit stops pursuant to CA Senate Bill 79 https://granicus-aasmp-peak-files.s3.amazonaws.com/uploads/attachment/pdf/4116669/SR_-_BRT_and_SB_79_Update.pdf?X-Amz-Algorithm=AWS4-HMAC-SHA256&X-Amz-Credential=AKIATHOFOHMMEOCNXD2W%2F20260529%2Fus-east-1%2Fs3%2Faws4_request&X-Amz-Date=20260529T164040Z&X-Amz-Expires=3600&X-Amz-SignedHeaders=host&X-Amz-Signature=a8fc425c4d77c31d5e9a46f90f029703bf03e4b558acdf02ec190f6269f9320b

RTÉ has been in the news again lately thanks to renewed controversy over payments to presenters. So it is a timely moment for the release of a new book on the institution. RTÉ: Saints, Scholars, and Scandals is the latest work by former TD, minister and journalist Shane Ross, who brings his dual experience of media and politics to bear on this unwieldy subject.He talks to Hugh about the deep roots of RTÉ's structural problems, Fianna Fáil's dominance of RTÉ throughout its history (exemplified by Gay Byrne's cozy relationship with Charles Haughey) and the damaging recent scandals over payments and governance.He tells Hugh the frustration politicians feel over negative coverage is the reason cash-strapped RTÉ has not enjoyed a licence fee increase since 2008.Ross also talks about how illness (he is recovering from throat cancer) derailed the book for a few years.Would you like to receive daily insights into world events delivered to your inbox? Sign up for Denis Staunton's Global Briefing newsletter here: irishtimes.com/newsletters/global-briefing/ Hosted on Acast. See acast.com/privacy for more information.

Skeptics are forever trying to find errors in the Bible so that they can discredit it as God's Word. When a faithful Bible scholar discovers some puzzle in Scripture, he never assumes that he has found an error. He assumes that he doesn't have all the information necessary to resolve the question.As believers would expect, every so-called puzzle that has been resolved has been resolved in favor of the accuracy of the Bible. In each of these cases, those who said that they had discovered an error in the Bible were proven wrong.One of the more interesting puzzles that was finally solved concerned Luke's account of Christ's birth. Was Quirinius really governor of Syria when Christ was born in 4 B.C.? Scholars knew that he was governor in 6 A.D. But there was no evidence that he had governed Syria in 4 B.C. Some 19th-century scholars wrote that Luke must have made a mistake with the date of the census, since Quirinius wasn't governor when Christ was born. Then, in 1912, an inscription was discovered that was dated to around 10 B.C. It said that Quirinius was governor in Syria and Cilicia around that time. In other words, Quirinius ruled the area as governor at least twice, including when Christ was born.As God's Word, Scripture's accuracy can be trusted. Nothing has ever disproved the truth of anything in the Bible. The Bible can be trusted even when it talks about historical events. That's true even when the Bible talks about the history of the creation of the world.Luke 2:1-2"And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed. (And this taxing was first made when Cyrenius was governor of Syria.)”Prayer: I thank You, Lord, that Your Word has been preserved for us in the Bible. I thank You that Your Word is completely trustworthy. I thank You that Your certain Word assures me that You fully carried the burden of my sin on the cross so that I could be forgiven. Amen.REF.: Jackson, Wayne. "Calm confidence in the Scriptures." Reasoning from Revelation. Image: Meister der Kahriye-Cami-Kirche (Mary and Joseph register as part of the Census of Quirinius) Istanbul, Chora Church, PD, Wikimedia Commons. To support this ministry financially, visit: https://www.oneplace.com/donate/1232/29?v=20251111

This Sunday we jumped back into our series in Romans with chapter 9. This is the chapter that has ended more friendships than any other passage in Scripture. Pastors skip it. Scholars fight over it. And this Sunday, we went straight in, why? Because the Holy Spirit included it for a reason.We're going to wrestle with a question that's bigger than any theology debate, one that confronts us every single day: Does God actually get to be God? Not God as a concept we manage, not God as a consultant we call when things get rough, but God as God. Sovereign. Mysterious. Trustworthy. This passage is going to stretch us, challenge us, and honestly — if we let it — it's going to set us free. Tune into this week's message called, “Does God Get to Be God?”Join us for service online or in person every Sunday at 8am, 9:30am, 11:15am, & 5pm (C&V Service).Connect to Captivate! - https://shorturl.at/nKxQuDownload the Captivate App to Stay Connected! - https://shorturl.at/5PfXPIf you want to share how God is moving in your life through this ministry, please let us know at info@captivatesd.com!Decided To Follow Jesus? Sign up to receive a copy of our “I Have Decided” booklets - https://shorturl.at/93CHSGet plugged in!Next Steps - captivatesd.com/next-stepsVisit - captivatesd.com/visitCommunities - captivatesd.com/communitiesIf you would like to support Captivate financially you can give online through our website by clicking here captivatesd.com/giving Need prayer? Please let us know! - https://captivatesd.churchcenter.com/people/forms/597023For more information about Captivate Church, visit captivatesd.com or follow us on our social media platforms below.Instagram - Instagram.com/captivatechurchsdFacebook - facebook.com/captivatesdWatch More Messages: youtube.com/@CaptivateChurch/videos

Matthew Shindell discusses the Islamic Renaissance, noting that scholars in Baghdad and Damascus conducted rigorous scientific observations while Western Europe possessed only fragmented ancient knowledge. This era's large-scale translation movement and original astronomical research eventually fueled the later European Renaissance. Shindellalso analyzes Dante Alighieri's reinterpretation of Mars in the Divine Comedy, where the planet represents a celestial sphere of virtue. Moving beyond traditional associations with war, Dante portrays Mars as a symbol of fortitude and holy martyrdom. This literary shift connected the red planet to the sacrifice of Christ and his followers. (2/4)1917 Burroughs

In the beginning of January, the Chapmans spent some time in the ER with baby Rey. Tune in to hear the piece Randie wrote about the experience. Shout out to the fellow mother and friend who didn't even realize she was encouraging Randie to spread this post a little further. And thank God for the babies that change us.Items Mentioned:**Selah: Hebrew. Thought to mean, “pause, reflect, and praise.” Found mainly in the Book of Psalms as a musical interlude or pause. Scholars disagree on its exact definition, and that's okay. Here's a piece I found about it: https://learn.ligonier.org/articles/what-selah-means-in-the-bibleTweet mentioned: https://x.com/MindBodyBronx/status/2007474578851766649?s=20 - @ BronxologyThis episode of the Black Millennial Marriage Podcast was edited by Randie Chapman at Wordie Productions www.wordieproductions.comFollow Randie on Substack at little ran aka the Littles' Chronicles https://substack.com/@littleranFollow Randie over on Pagebound https://pagebound.co/users/ranthesolarpunkFollow us on Social MediaFB: http://bit.ly/BMMonFBIG: http://bit.ly/BMMonIGContactEmail: blackmilmar@gmail.comLeave a voicemail: 770-750-4098P.S. To hang out with us and support our work as independent creators, join us on Patreon at http://bit.ly/JOINBMM there you'll get access to our Discord channel, unedited, edited and ad-free episodes, zoom meetings with us, and more. Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Psychologist Julian Jaynes came up with a stunning hypothesis in 1976, that human consciousness only developed in the last 3000 years. And he seemed to have proof in ancient texts. Scholars have been picking it apart ever since and in this classic episode we join the club.See omnystudio.com/listener for privacy information.

In this week's episode of The Bible for Normal People, Pete and Jared talk with Chris Keith about the historical Jesus, and how scholars approach the gap between the Jesus of history and the Jesus of the Gospels. They explore why the Gospels themselves raise questions about modern ideas of history, how different methods have tried to reconstruct Jesus, and why certainty can be elusive. Together, they invite listeners to approach both the Bible and their faith with greater humility, recognizing that asking honest questions doesn't have to diminish meaning, and can actually deepen it. Show Notes → https://thebiblefornormalpeople.com/episodes/episode-326-chris-keith-how-do-scholars-reconstruct-the-historical-jesus Watch this episode on YouTube → https://youtu.be/ipzANHJZA-M ********** This episode is brought to you by Brooklyn Bedding, which knows sleep isn't one-size-fits-all. That's why they offer mattresses for every body, every sleep style – even in hard-to-find sizes. Go to brooklynbedding.com and use promo code BIBLE at checkout to get 30% off sitewide. This offer is not available anywhere else. ********** This episode is sponsored by Garrett Theological Seminary. Whether you feel called to care and counsel, public service, prophetic arts, or non-profit management, there's a program at Garrett Seminary that's right for you. Apply by July 15th to begin a Master's degree this fall. Learn more at garrett.edu/normalpeople. Learn more about your ad choices. Visit podcastchoices.com/adchoices