Podcasts about scholars

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.

Fluent Fiction - Korean: Springtime Scholars: A Journey of Friendship and Triumph Find the full episode transcript, vocabulary words, and more:fluentfiction.com/ko/episode/2026-05-31-22-34-01-ko Story Transcript:Ko: 햇살이 따스하게 내리쬐는 봄날, 사바나의 한 커피숍이 활기찬 아침을 맞이하고 있었다.En: On a spring day with the warm sun shining down, a coffee shop in Sabana was greeting an energetic morning.Ko: 커피의 은은한 향과 함께 살랑거리는 바람이 커피숍 안을 가득 채우고 있었다.En: The gentle aroma of coffee and the breezy wind were filling up the inside of the coffee shop.Ko: 창가 자리에 앉아 있는 현은 두꺼운 교재를 한 장씩 넘기며 공부하고 있었다.En: Hyun, sitting by the window, was studying, turning the pages of a thick textbook one by one.Ko: 그의 얼굴에는 다소 긴장한 표정이 담겨 있었다.En: His face bore a slightly tense expression.Ko: 얼마 남지 않은 기말고사는 그의 마음을 압박하며 장학금 꿈을 위협하고 있었다.En: The upcoming finals were pressing on his mind and threatening his dream of a scholarship.Ko: 현은 스스로에게 말했다.En: Hyun spoke to himself.Ko: "나는 할 수 있을까? 내가 잘 준비하고 있는 걸까?"En: "Can I do it? Am I preparing well?"Ko: 이런 생각이 그의 머리 속을 가득 찼지만, 어떻게 해야 할지 막막했다.En: These thoughts filled his head, but he felt at a loss about what to do.Ko: 그 순간, 커피 한 잔을 들고 다가오는 민지가 그의 곁에 앉았다.En: At that moment, Minji approached with a cup of coffee and sat beside him.Ko: "현, 잠깐 쉼이 필요해 보여. 나랑 같이 공부할까?" 민지는 상냥한 미소와 함께 말했다.En: "Hyun, you look like you need a break. How about studying together with me?" Minji said with a gentle smile.Ko: 그녀는 이미 그의 고민을 알고 있었다.En: She already knew his worries.Ko: 민지는 친구들을 도우며 즐거움을 찾는 낙관적인 학생이었다.En: Minji was an optimistic student who found joy in helping her friends.Ko: 둘은 함께 책을 활짝 펼치고 공부를 시작했다.En: The two opened their books wide and began to study together.Ko: 민지는 현에게 어려운 문제들을 쉽게 풀어주는 방법을 알려주었다.En: Minji showed Hyun how to solve difficult problems easily.Ko: 둘의 책상 위엔 노트와 각종 형광펜이 무질서하게 펼쳐져 있었다.En: The desk was cluttered with notes and various highlighters.Ko: 현은 처음엔 여전히 불안했지만, 민지의 적극적인 도움으로 천천히 자신감을 되찾았다.En: Hyun was still anxious at first, but with Minji's active help, he slowly regained his confidence.Ko: 오후가 깊어질 무렵, 현은 마침내 해결하지 못했던 문제를 푸는 순간을 맞이했다.En: As the afternoon deepened, Hyun finally reached the moment of solving a problem he couldn't previously tackle.Ko: "바로 이거야!" 현은 환하게 미소 지었다.En: "That's it!" Hyun smiled brightly.Ko: 민지는 그를 축하하며 위로의 손길을 건넸다.En: Minji congratulated him and offered a reassuring hand.Ko: "봐, 나는 네가 할 수 있을 거라고 믿었어."En: "See, I knew you could do it."Ko: 현은 기말고사 날 아침에 다시 커피숍에 들러 자신감 넘치는 추억을 떠올리며 정돈된 마음으로 교실로 향했다.En: On the morning of the final exam day, Hyun went back to the coffee shop, recalling the confident memories and headed to the classroom with a composed mind.Ko: 그의 머릿속에는 민지와 함께 해결한 문제들이 하나하나 선명하게 기억났다.En: He vividly remembered the problems he solved with Minji one by one.Ko: 시험지를 앞에 두고, 그는 미소를 지으며 생각했다. "모든 준비가 끝났어. 난 할 수 있어."En: Sitting before the test paper, he smiled and thought, "All the preparations are done. I can do it."Ko: 현은 그 시험에서 성공을 거두었고, 자신에게 더욱 확신을 가진 학자가 되었다.En: Hyun achieved success in that exam and became a scholar with more confidence.Ko: 그는 더 이상 불안에 얽매이지 않았고, 자신이 이룬 성취를 즐기기 시작했다.En: He was no longer bound by anxiety and began to enjoy the accomplishments he achieved.Ko: 현을 바라보던 민지는 여전히 그의 옆에서 응원을 아끼지 않았다.En: Minji, who watched over Hyun, continued to support him by his side without hesitation.Ko: 사바나의 계절이 지나가고, 현과 민지의 우정은 더욱 견고해져 갔다.En: As the seasons in Sabana passed, the friendship between Hyun and Minji grew even stronger.Ko: 그날의 커피 향기와 봄의 햇살은 두 사람에게 오래도록 인생의 이정표로 기억되었다.En: The aroma of coffee and the spring sunlight of that day remained a long-lasting milestone in their lives. Vocabulary Words:gentle: 은은한breezy: 살랑거리는cluttered: 무질서하게 펼쳐져accomplishments: 성취reassuring: 위로의confident: 자신감 넘치는compose: 정돈된tackle: 해결하지 못했던optimistic: 낙관적인energetic: 활기찬accomplishments: 성취scholarship: 장학금threatening: 위협하고gentle aroma: 은은한 향finals: 기말고사regain: 되찾았다slightly tense: 다소 긴장한reassuring hand: 위로의 손길achievements: 성취exam: 시험milestone: 이정표scholar: 학자bind: 얽매다breeze: 바람thick textbook: 두꺼운 교재resuming: 재개하는confident memories: 자신감 넘치는 추억energetic morning: 활기찬 아침upcoming: 다가오는support: 응원

If you're in the research game, you eventually have this weird shift.You start discounting highly published people.Not because you're bitter. Not because you're jealous. But because you understand how much work is actually involved. And when you see a massive publication count, you start thinking: there are other effects going on behind the scenes that I can't observe.If you talk to the elite of the elite researchers, they often know this. They're suspect of people that publish too much.And here's the part that sounds strange to outsiders: some people that publish less actually get more respect from very elite researchers, because they're valuing good work and they're not playing the game.The problem is the marketplace. Academia rewards a tremendous amount of publications. And that pressure is not really about the individual. It's often at a higher level of analysis. Institutions push output. So people respond with networking. And networking, in my view, is often somebody with a tremendous amount of power publishing on the backs of people with less power.Sometimes it's status. Sometimes it's armies of junior folks. Sometimes it's ghost writing. And we often look the other way.So you end up seeing two worlds:One world is constant talk about publications, how to publish, and leveraging networks.The other world is curiosity: that's a cool idea, let's make it better.You can feel the difference in ten seconds.There's a term for what happens when the system is fixed and people focus on extracting value instead of growing value: rent seeking.I wish it didn't happen. But it does.And once you see it, you understand a lot of the academic profession.

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

fWotD Episode 3309: Nation of Islam Welcome to featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Wednesday, 27 May 2026, is Nation of Islam.The Nation of Islam (NOI) is a religious organization founded in the United States by Wallace Fard Muhammad in 1930. A centralized and hierarchical group committed to black nationalism, it focuses attention on the black African diaspora, especially on African Americans. While describing itself as Islamic and using Islamic terminology, some argue its religious tenets differ substantially from orthodox Islamic traditions, in both Black America and the Old World. Scholars of religion characterize it as a new religious movement.The Nation teaches that there has been a succession of mortal gods, each a black man named Allah, of whom Fard Muhammad was the latest. It claims that the first Allah created the earliest humans, the dark-skinned Original Asiatic Race, whose members possessed inner divinity and from whom all people of color descend. It maintains that a scientist named Yakub then created the white race, a group that lacked inner divinity and whose intrinsic violence led them to overthrow the Original Asiatic Race and achieve global dominance. Setting itself against the white-dominated society of the United States, the NOI campaigns for the creation of an independent African American nation-state and calls for African Americans to be economically self-sufficient and separatist. A millenarian tradition, it maintains that Fard Muhammad will soon return aboard a spaceship to wipe out the white-dominated order and establish a utopia. Members worship in buildings, varyingly called temples or mosques. Practitioners are expected to live disciplined lives, adhering to strict dress codes, specific dietary requirements, and patriarchal gender roles.Wallace Fard Muhammad established the Nation of Islam in Detroit. He drew on various sources, especially Noble Drew Ali's Moorish Science Temple of America and black nationalist trends like Garveyism. After Fard Muhammad disappeared in 1934, the leadership of the NOI was assumed by Elijah Muhammad, who expanded the NOI's teachings, declared Fard Muhammad to have been the latest Allah, and built the group's business empire. Attracting growing attention in the late 1950s and 1960s, the NOI's influence expanded through high-profile members such as the black nationalist activist Malcolm X and the boxer Muhammad Ali. Deeming it a threat to domestic security, the Federal Bureau of Investigation worked to undermine the group. Following Elijah Muhammad's death in 1975, his son Wallace D. Muhammad took over the organization, moving it towards Sunni Islam and renaming it the World Community of Islam in the West. Members seeking to retain Elijah Muhammad's teachings re-established the Nation of Islam under Louis Farrakhan's leadership in 1977. Farrakhan expanded the NOI's economic and agricultural operations and continued to develop its beliefs, for instance by drawing connections with Dianetics.Based in the United States, the Nation of Islam has also established a presence abroad, with membership open only to people of color. In 2007 it was estimated to have 50,000 members. The Nation has also influenced the formation of other groups like the Five-Percent Nation, United Nation of Islam, and Nuwaubian Nation. Muslim critics accuse the NOI of promoting teachings that are not authentically Islamic. Other critics, like the Southern Poverty Law Center and the Anti-Defamation League, have characterized it as a hate group that promotes racism against white people, antisemitism, and anti-LGBT rhetoric.This recording reflects the Wikipedia text as of 00:48 UTC on Wednesday, 27 May 2026.For the full current version of the article, see Nation of Islam 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 Kendra.

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

Mass shootings in the Unites States are unprecedented in advanced industrial democracies. We explore the psychological impact of these shootings on the survivors and witnesses, with a particular attention to the children who experience this trauma. What are effective actions to confront the traumas experienced by the children who survive school shootings? Overwhelming the response of mass shootings is to “do something.” But what should we as a society and as an electorate do in response to these mass shootings? [ dur: 58mins. ] Karla Vermeulen is the Deputy Director of the Institute for Disaster Mental Health and an Associate Professor of Psychology at SUNY New Paltz.She is the author of Generation Disaster: Coming of Age Post-9/11 and co-editor of Disaster Mental Health Case Studies: Lessons Learned from Counseling in Chaos. Robin Gurwitch is a Professor in the Duke University Department of Psychiatry and Behavioral Sciences and is Senior Advisor for the Terrorism and Disaster Program of the National Child Traumatic Stress Network. She is the co-author of Children in Disasters and Trauma-Directed Interaction (TDI): An Adaptation to Parent-Child Interaction Therapy for Families with a History of Trauma. Resource – National Child Traumatic Stress Network – Talking to children about shooting. Heather Littleton is an Associate Professor of Psychology at the University of Colorado, at Colorado Springs, and Research Director at the Lyda Hill Institute for Human Resilience. She is the co-author of “PTSD near and far: Symptom networks from two to 12 months after the Virginia Tech campus shootings.” And “Can people benefit from acute stress? Social support, psychological improvement, and resilience after the Virginia Tech campus shootings” as well as numerous publications on sexual violence and the trauma of the LGBTQI+ community. More resources are available at: https://www.newpaltz.edu/idmh/ https://www.nctsn.org/resources/talking-children-about-shooting This panel was recorded on June, 2022. This program is produced by Ankine Aghassian, Doug Becker, Melissa Chiprin and Sudd Dongre. Health, Society and Culture, Mental Health, Childhood, Schools 

In this episode, I sit down with Suzannah Alexander — counseling-education whistleblower, writer of the Substack Diogenes in Exile, and now organizer with the National Association of Scholars. Suzannah enrolled in a Tennessee counseling master's program after 25 years as a stay-at-home parent, only to discover that what was being taught wasn't psychology at all. It was demographics, identity politics, and what she eventually came to call a totalitarian philosophy dressed up as "multicultural competency."We unpack the moment that broke her trust in the program: when she described the Buddhist practice of the non-self — focusing less on your own identity so you can extend loving kindness toward an aggressive client — three separate professors told her, within 48 hours, that this was "invalidating to other identities." She was ultimately deemed unsafe for practicum because she hadn't sufficiently absorbed the program's values around whiteness, privilege, and cultural deference.From there, the conversation widens into the structural picture. Suzannah walks us through CACREP, the accrediting body that's been quietly building a near-monopoly on counseling education, the ACA Code of Ethics that's now baked into most state licensure boards, and the consortium of organizations that decided — without testing whether any of it produces better clinical outcomes — that critical social justice ideology would be the "professional identity" of American counseling.We talk about why this matters for patients, what it does to the people who would have been excellent therapists, how we might build alternative training pathways and apprenticeship models outside the current system, and why the problems of the 21st century — including AI psychosis — will demand the kind of pioneering, free-thinking practitioners this ideology is actively driving out.Suzannah Alexander is the External Affairs Coordinator for the National Association of Scholars. She came to this work after blowing the whistle on ideological indoctrination in the Clinical Mental Health Counseling Master's program at the University of Tennessee in Knoxville. Since that experience, through work with FAIR, she has spearheaded OCR complaints against the counseling accreditation body CACREP and Colorado State University, where her reporting work drew attention to the Whitelash Study, documenting public humiliation of white social work students due to their race, and the disparagement of minorities as not good enough to succeed on their own. Now she is focused on policy measures to curtail accreditor and higher education overreach that are threatening free speech on campus.Substack Diogenes in Exile: https://www.diogenesinexile.comX/twitter: https://x.com/DiogenesInExileYoutube: https://www.youtube.com/@DiogenesInExileMinding The Campus: https://mindingthecampus.org/author/suzannahalexander/National Association of Scholars: https://www.nas.org[00:00:00] Start[00:04:59] What She Found In The Program[00:14:32] Steel-Manning Critical Social Justice[00:18:39] Pushed Out Before Practicum[00:24:05] The Bitter Irony Of Buddhism Rejected[00:34:37] Realizing The Problem Is Bigger[00:41:02] Counseling Futures And The Historical Roots[00:47:09] Who Gets To Be Okay?[00:56:37] What CACREP Is And Should Do[01:00:25] Microaggressions And Borderline Thinking[01:05:47] The CACREP Monopoly Explained[01:14:38] ACA Code Of Ethics And The Need For Alternatives[01:22:52] Mia Hughes Parallel And A Field Breaking Down[01:26:43] AI Psychosis And 21st-Century Problems[01:30:22] Building New Networks Outside The SystemROGD REPAIR Course + Community gives concerned parents instant access to over 120 lessons providing the psychological insights and communication tools you need to get through to your kid. Now featuring 24/7 personalized AI support implementing the tools with RepairBot! Use code SOMETHERAPIST2026 to take 50% off your first month.PODCOURSES: use code SOMETHERAPIST at LisaMustard.com/PodCoursesPRODUCTION: Looking for your own podcast producer? Visit PodsByNick.com and mention my podcast for 20% off your initial services.MUSIC: Thanks to Joey Pecoraro for our song, “Half Awake,” used with gratitude & permission. ALL OTHER LINKS HERE. To support this show, please leave a rating & review on Apple, Spotify, or wherever you get your podcasts. Subscribe, like, comment & share via my YouTube channel. Or recommend this to a friend!Learn more about Do No Harm.Take $200 off your EightSleep Pod Pro Cover with code SOMETHERAPIST at EightSleep.com.Take 20% off all superfood beverages with code SOMETHERAPIST at Organifi.Check out my shop for book recommendations + wellness products.Show notes & transcript provided with the help of SwellAI.Special thanks to Joey Pecoraro for our theme song, “Half Awake,” used with gratitude and permission.Watch NO WAY BACK: The Reality of Gender-Affirming Care (our medical ethics documentary, formerly known as Affirmation Generation). Stream the film or purchase a DVD. Use code SOMETHERAPIST to take 20% off your order. Follow us on X @2022affirmation or Instagram at @affirmationgeneration.Have a question for me? Looking to go deeper and discuss these ideas with other listeners? Join my Locals community! Members get to ask questions I will respond to in exclusive, members-only livestreams, post questions for upcoming guests to answer, plus other perks TBD. ★ Support this podcast on Patreon ★

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

California passed a landmark law in 2022 prohibiting cities from mandating minimum parking requirements near major transit stops. Amy Lee explores how cities and developers have responded.Show NotesLee, A., Millard-Ball, A., & Manville, M. (2025). State Preemption in Theory and Practice: The Case of Parking Requirements. Urban Affairs Review, 1–31. https://doi.org/10.1177/10780874251385240Abstract: In U.S. law, states can override actions of local governments that contravene state interests. In practice, preemptions are often more ambiguous nudges, and local responses can vary by interpretation and interests. This paper explores one such case of state preemption: California's 2022 law that limited local governments' ability to require automobile parking. The authors find that the law's complexity and ambiguity created intense debates about interpretations, in all jurisdictions, leading to heterogeneous implementation across cities. Local interests also motivated strategic responses to the law, which the authors present in a threefold taxonomy: cities interested in parking reform used it as a springboard; cities interested in parking reform but facing local resistance used it as a protective shield; recalcitrant cities treated it as an obstacle or subverted the law.California AB 2097 (2022): https://leginfo.legislature.ca.gov/faces/billNavClient.xhtml?bill_id=202120220AB2097City of Sacramento History of Parking Mandates Memo https://www.cityofsacramento.gov/content/dam/portal/cdd/Planning/parking-revisions/A-Short-History-of-Sacramentos-Parking-Mandates.pdfHCD AB 2097 Technical Advisory: https://www.hcd.ca.gov/sites/default/files/docs/policy-and-research/ab-2097-ta.pdfUCLA Center for Parking Policy https://its.ucla.edu/programs/parking-center/

Genesis 16:8 reveals how God uses powerful questions to expose the hidden fears, wounds, and thought patterns shaping our lives. In this devotional, Jennifer Slattery reflects on God’s interaction with Hagar and shows how the Lord still asks believers today: “Where have you come from, and where are you going?” These questions are not rooted in condemnation, but in God’s loving desire to guide His children toward healing, wisdom, and peace. Highlights God’s questions often uncover hidden fears, wounds, and insecurities. Genesis 16 shows God intentionally pursuing Hagar in her place of overwhelm. Emotional reactions are often connected to unresolved pain from the past. God invites believers to examine where they’ve come from and where they’re headed. Obedience to God requires trusting His heart, even when the path feels difficult. God’s guidance is rooted in love, provision, and long-term healing. Reflecting honestly with God can lead to greater peace, wisdom, and emotional health. Have an idea for our newsletter? We want to hear from you! Take our survey below: Take Our Survey! Do you want to listen ad-free? When you join Crosswalk Plus, you gain access to exclusive, in-depth Bible study guides, devotionals, sound biblical advice, and daily encouragement from trusted pastors and authors—resources designed to strengthen your faith and equip you to live it out boldly. PLUS ad free podcasts! Sign Up Today! Full Transcript Below: When God Asks Powerful Probing Questions By: Jennifer Slattery Bible Reading: And he said, “Hagar, slave of Sarai, where have you come from, and where are you going?” “I’m running away from my mistress Sarai,” she answered. (Genesis 16:8, NIV) God’s questions have a way of piercing to the deepest places in our souls—where lies and insecurities often reside undetected. When anxious and overwhelmed, I have a difficult time demonstrating the love and grace of Christ. Add enough challenges and frustrations to my day, and I can become irritable with the people I most love. But I can rarely, if ever, will myself to respond better. Relying on self-control might help momentarily, but eventually, the undealt with gunk in my soul bubbles out and onto those I hold dear. That was how I behaved the night my husband and I checked into our VRBO to escape Nebraska’s bitterly cold winter. We make this journey each January, beginning with a long road trip during which we see as many grandkids as possible. This is always a lovely… and exhausting endeavor that involves hours in our vehicle, standstill traffic, and clamoring in and out of numerous hotels (Our mini-golden doodle was not a fan and alerted us to this by barking all night at other guests roaming the halls. We have since learned that under no circumstances will we allow the hotel clerk to give us a room near the elevators!). By the time we reached our destination, where we planned to remain all month, I felt frazzled, anxious, and struggling to untangle my brain’s swirling mess of have-tos and a series of new problems that felt insurmountable. In short, I didn’t handle the situation well. More accurately, I behaved more like a temper tantrummy toddler without a nap, than the Spirit-empowered reflection of Christ to which I’m called. Initially, this evoked latent shame. Had this occurred a few years ago, I might’ve stayed in that place of self-condemnation. That only would’ve added to my stress. But God is teaching me to go deeper—in myself, and with Him. To move past surface-level attempts at holiness to consider the roots of my reactions, He used today’s verse to do so. The morning after my ungracious response to my very gracious husband, I sensed God’s whisper, “Where have you come from? Where are you going?” He wasn’t asking about my present location. He wanted me to prayerfully consider how past experiences were impacting my present. What wounds distorted my perception and challenged my trust? What lies lurked in my subconscious and wreaked havoc on my present? And, where was I going? First, where did I want to go? Did I want to stay stuck in dysregulated responses, or did I want to become healthier and holier? Did I want to follow God’s lead moment by moment and day by day, in my times of overwhelm, included? These questions evoked others, such as, do I trust the direction in which God is leading me enough to follow? Finally, I sensed Him inviting me to consider where He’s taking me, and this is something He’s been reiterating to me for some time. Often, when obedience feels difficult, He reminds me of His heart and plans for me and those I love. This helps steady me by assuring me that He remains faithfully in control, regardless of how out of control I might feel in that moment. The Lord spoke a similar message to an Egyptian slave named Hagar. If you’re familiar with Old Testament history, you might know her story. Scholars suggest she might’ve been part of the “gifts” given to Abram by the Pharaoh in Genesis 12. This alone must have felt traumatic—to be treated as property, torn from her homeland, and forced to live in servitude with a clan she knew little about. Then, around a decade later, she experienced an abuse that must’ve cut deep into her soul. Sarai gave her to Abram, Sarai’s husband, to impregnate. You can imagine how traumatic this must’ve been, and the bitterness and fear that might’ve invaded her soul. Once she conceived, the tension between her and Sarai became so intense that Hagar fled. Perhaps she intended to return to Egypt. Maybe she simply reacted out of fear and overwhelm, triggering a flight response. Regardless, she soon found herself pregnant, vulnerable, and defenseless in the wilderness. There, beneath the intense Middle Eastern sun, she might’ve died, if not for “the Angel of the Lord”, who many scholars believe was pre-incarnate Jesus. According to Genesis 16:7, He found her—I love that phrasing, as it implies that He intentionally went looking for her. He found her near a spring in the desert beside the road to Shur. And He asked her the same two questions He asked me: Where have you come from and where are you going.” I read this as an invitation for a holy pause. An opportunity for her to re-engage rational thinking and consider where her panicked reaction led her. And where are you going, as in, “Is this the direction you really want to head? Further into the wilderness, to raise your baby alone?” I must acknowledge that this account feels uncomfortable. I don’t like to think that the Lord told her to return to the place in which she’d been abused. But I also see how this was an act of care, love, and provision. By His grace, He brought Hagar back under His covenantal blessing and allowed her to raise her son with direct access to his father, who came to love him deeply. Then, when that child became older, He released him and his mother, again, with His blessing. Intersecting Life & Faith: Unprocessed wounds, fear, and catastrophic thinking can lead to self-sabotaging decisions. When experiencing pain and injustice, often, all we want is relief. But what happens when our desire for relief leads us to greater danger? Thankfully, God meets in our place of overwhelm and invites us to consider where we’ve come from and where we’re going. The more we learn to do so, the greater our peace and the less our shame and regret. And eventually, standing on the other side of obedience, we recognize that God truly knows best. His love was leading the entire time. Further Reading: Genesis 3:9-10 1 Kings 19:3-15 Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

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