Podcasts about Sinope

Warum verschlug es die Griechen ins des Schwarzen Meeres? In eine Welt der Mythen, Kolcher, Gold und von Skythen? Wie wurde das zunächst ungastliche Meer zum gastlichen? Im 3. Teil über die griechische Kolonisation erkunden wir die pontischen Städte und die Kolonisation des Schwarzen Meeres bis zur Klassik.Wir fragen, wann und wo die ersten griechischen Spuren auftauchen, welche Kolonien wirklich bedeutend wurden – von Sinope über Trapezus bis Olbia – und wie sich das Leben zwischen griechischen Siedlern und den Völkern des Nordpontos gestaltete: Handel, Konflikt, Vermischung oder klare Grenzen. Außerdem geht es um die politische Entwicklung dieser Tochterstädte, ihr Verhältnis zu den Mutterstädten und den Moment, in dem aus Kolonien eigenständige Poleis mit eigener Identität wurden. Und wir sehen uns an wie der Grundstein für eines der langlebigsten griechischen Reiche der Antike gelegt wurde: Das Bosporanische Königreich.Quellen:Homer, OdysseePindarPlinius der ÄltereHerodotThukydidesXenophonApollonios RhodiosAristotelesPseudo-SkylaxDemosthenesStrabonDiodorEusebios von CaesareaMemnon von Herakleia, Perí Hérakleías (FGrHist 434), überliefert durch PhotiosAmmianus MarcellinusInschrift: Inscriptions grecques dialectales d'Olbia du Pont 2 (ca. 450 v. Chr.)Lektüre:Braund / Kryzhitsky, Classical Olbia and the Scythian World, 2007Braund, Black Sea Grain for Athens?, 2007Boardman / Tsetskhladze / De Angelis, The Archaeology of Greek Colonisation, 1994Burstein, Outpost of Hellenism: The Emergence of Heraclea on the Black Sea, 1976Chistov et al., Ancient Berezan, 1998De Boer, Phantom-Mycenaeans in the Black Sea, 2006/2007Demetriadou, Apoikismos tou Euxeinou Pontou [The Colonisation of the Black Sea], 2003Drews, The Earliest Greek Settlements on the Black Sea, 1976Ehrhardt, Milet und seine Kolonien (...), 1983Fornasier / Böttger (Hrsg.), Das Bosporanische Reich. Der Nordosten des Schwarzen Meeres in der Antike, 2002Hind, Megarian Colonization in the Western Half of the Black Sea: Sister‑ and Daughter‑Cities of Herakleia, 1998Gaidukevich, Das bosporanische Reich, 1971Graham, Colony and Mother City in Ancient Greece, 1964Minns, Scythians and Greeks, 1913Petropoulos, Hellenic Colonization in Euxeinos Pontos, 2005Schneider, Brill's New Pauly: Chronologies of the Ancient World, 2007Solovyov, Ancient Berezan, 1999Tsetskhladze, The Greek Colonisation of the Black Sea Area, 1998Ebd., Greek Colonisation: An Account of Greek Colonies and Other Settlements Overseas, 2006/2008Ebd., Grain for Athens: The View from the Black Sea, 2008Shevchenko, Greek Religion in Tauric Chersonesos, 2023Stanecka, Callatis as a Seaport, 2023Online Ressources / Links:Histria Archaeological Site: www.cimec.ro/web-histriaAmmianus Marcellinus, Res Gestae 22.8: Perseus Tufts Digital LibraryBosporanisches Reich / Kertsch Museum: web.archive.org (Archiv 2014)

Telling the Story: Part 1 Acts 7:1-16 by William Klock Last Sunday, in Acts 6, we saw Stephen confronted as he preached in the synagogue.  We don't know exactly what he was preaching, but from the accusations that were made against him, he was—of course—preaching that Jesus is the Messiah, but must also have been talking about the way in which Jesus and the Spirit fulfil God's promises to Israel, the law and the prophets, the torah and the temple.  We can surmise that, because what they accuse him of is saying blasphemous things against God in general and specifically against Moses.  They accuse him of saying that Jesus will destroy the temple and change the customs that Moses had handed down to them.  We can surmise this, too, because this is what we've been hearing Peter preach in the earlier parts of Acts.  Never in the early church do we see the apostles or anyone else just launching into a sermon about Jesus.  They always and consistently preach Jesus as part of the story of the God of Israel and his people.  That's important.  In fact, it's critical; it's essential.  Leave out the story that leads to Jesus and you just may lose Jesus himself.  That's what happened with Marcion of Sinope back in the Second Century.  His was one of the very first heresies the church had to confront.  He threw away the Old Testament.  He believed the God of the Old Testament was an evil, sadistic god and not the same God we see in the New.  So he just unhitched the Old Testament and left it behind.  And that heresy has been cropping up throughout church history in one form or another ever since.  A few years ago, ex-evangelical pastor, Andy Stanley, caused a big stir when he preached that the church has to unhitch itself from the Old Testament.  Even if we don't cut out the Old Testament from our Bibles, even if we cherish the Old Testament, if we lose the story it contains, we're going to get ourselves into trouble.  Men like Tertullian and Justin Martyr addressed Marcion and he was eventually excommunicated.  The church would always hold tenaciously to the Old Testament.  But it wasn't even a hundred and fifty year later that we started to undermine its story-telling.  As the church became increasingly dominated by gentiles, we started to read the Old Testament (and the New), not as the story of the God of Isreal and his people, but as a book of moral allegories and of types that pointed to Jesus.  We flattened it out and made it abstract.  We “spiritualised” it.  We knew the story of the God of Isreal and his people was there, but we denigrated it.  That was the simplest, the least important, the least “spiritual” way to read the Bible.  And by the grace of God we didn't lose the gospel, but gradually we started putting the em-PHA-sis in the wrong places. What we see in the Bible, in the Gospels, in the teaching of Jesus, and in the teaching of the apostles in their epistles, and in the examples we see through Acts, is that the good news about Jesus is deeply rooted in the Old Testament and in Israel's story.  You cannot separate the old and the new.  The story tells us the problem of human sin and rebellion and of the corruption of Gods' good creation.  The story shows us how God has stepped into the world to set it to rights.  The story shows—long before we ever get to Jesus—the goodness and faithfulness of God.  The story shows why the Israelites could and should trust the God who spoke through Moses and the Prophets—and eventually through Jesus and the apostles.  The story prepared them—and it prepares us—for Jesus, for his death and his resurrection and his ascension and his kingdom and it prepares us to know the Spirit and to be the temple, purified by the blood of Jesus and made a dwelling place for God, to be a the truly heaven-on-earth people God had promised to make Israel; to be the beginnings, the firstfruits of his new creation, his new age, his kingdom. That's what Stephen was getting at when he reminded his fellow Jews about the day when Jesus had said that he would destroy the temple and rebuild it in three days.  It wasn't about the end of Moses or torah or temple; it was about fulfilling them.  They were signposts point into God's future—a future in which God would live with his people, not in a building, but actually in them, and a future in which the law would no longer be carved on stone tablets, but written on human hearts.  But they refused to hear.  They drummed up false witnesses and they dragged Stephen before the Sanhedrin, the governing body of the Jews.  Look at Acts 7.  [Page 1086 in the pew Bibles.]  Having been dragged before the Sanhedrin, “The high priest addressed Stephen.  ‘Are these things true?' he said.  ‘Brothers and fathers, hear me,' replied Stephen.  ‘The God of glory appeared to our father Abraham when he was in Mesopotamia, before he moved to live in Haran.'” Let me pause there.  Notice how Stephen is going all the way back to the beginning.  He speaks first of the God of glory, which might not seem very important to us, but it's noteworthy that “God of glory” is not a common way to speak of God in the Old Testament.  In fact, Psalm 29:3 is the only place this title is used.  On the one hand, I suspect Stephen uses it to make the point that he has no interest in denigrating or blaspheming the God of Irael.  Stephen is invested in proclaiming the glory of God, and that's exactly what he's about to do by reminding them of their own story—and, most importantly, how it ends with Jesus and the Spirit.  But Stephen is also invoking Psalm 29 as it ascribes glory to the God of creation, the God who is enthroned, sovereign over the seas and over the forests, sovereign over the nations, the God who blesses his people as they cry out in his temple, “Glory!”.  This is the God of creation.  And then to mention Abraham in the next breath is to set the opening scene.  God created the heavens and earth.  God created human beings to serve as his stewards and his priests in this creation.  And we rebelled.  We broke it.  We corrupted it.  We introduced darkness where there was supposed to be light.  We drove a great wedge between heaven and earth, between God and man as we claimed his creation for ourselves, to do with as we pleased, to try to rule it as if we are gods ourselves.  To write our own stories instead of living in the one he's given us. And it was into that darkness, into that void in which men and women had lost all knowledge of their creator and had turned to idols, God spoke.  And he called to Abraham.  That call was the beginning of a new story—a story to set creation and to set humanity to rights.  A story that would, one day, culminate in God returning to dwell with his people.  It's the story that everyone in Israel new, inside-out, backwards and forwards, top to bottom.  And yet something had gone wrong in the telling.  Because when God returned, Israel had rejected him.  Because when Stephen proclaimed Jesus and the Spirit, the people accused him of blasphemy. Because as faithful as they were to the story, they hadn't got it quite right.  Remember last week I talked about how you might take a trip to the other side of the country.  You drive your car to Nanaimo, then you leave it there and take a ferry to Horseshoe Bay, then you get off the ferry and take a bus downtown, and then you get off the bus to get on Skytrain to the airport, and then fly in airplane to your final destination.  That journey might break down at any number of points.  We might really, really like to drive our car and we can't bear to think of leaving it parked at the ferry terminal and taking a ferry instead.  And so we refuse to stop driving.  When our friend tells us you can't drive on water, we get angry.  We accuse him of being a car-hater.  We accuse him of saying that cars are bad and evil and no good.  And we wait for the ferry to leave and then we drive full-speed down the ramp and crash into the water and drown.  Not because cars are bad, but because cars were simply never designed to drive across water.  That's what's going on with Stephen's accusers.  Stephen never said that torah or temple were bad things.  They were good things.  They were wonderful, spectacular, glorious gifts of God's great grace.  They were signposts leading Israel to Jesus.  It's just that in this new age, God's given something even better.  There's a new law and a new temple.  Those things were the promise, but now the fulfilment of the promise is here.  But they don't want to hear that. But let's image you managed to transition from car to ferry to bus to Skytrain and you get to the airport, but instead of looking at the departures board to find your gate, you just walked down the concourse.  And you looked for the gate you liked best.  You stopped at one and you looked out the window and on the horizon, across the Strait, you could see Vancouver Island.  And it was comforting and you decided this was the right gate.  You could sit and wait for your plane to Montreal and never lose sight of the Island.  And you waited and waited, but no plane came.  And eventually you asked a gate agent, and she said, “Oh, you're at the wrong gate.  Your flight's leaving from such-and-such gate.”  But you didn't listen.  You liked this gate with the view of home.  And a while later they announced your flight—and the gate—but you ignored it.  Eventually you even heard them page you: “Passenger So-and-so, this is your last call for boarding at gate such-and-such.”  But you just sat there.  This gate was nice.  Everyone else was wrong.  Eventually the plane will come.  And that's what most of Isreal did.  The Messiah came to fulfil the law and the prophets, but people already had their ideas of who and what the Messiah was be and to do.  Because they'd got the story wrong.  Not all wrong.  They'd got to the airport after all, but wrong enough that they were convinced it was this gate, not that one. So Stephen's going to do what Jesus had done and what he'd heard Peter do.  He's going back to the very beginning of the story and he's going to tell it again.  He's going to tell it so they can understand that leaving the car and getting on the ferry doesn't mean you hate cars or think they're evil—and that the same goes for Moses and the Prophets and torah and temple.  And he's going to tell it so that when they do get to the airport, they be willing to trust the departure board and the gate agents and the pages about the right gate—so that they'll see how the story was, all along, leading them to Jesus.  The real key here is to pay attention to the bits of the story that Stephen—inspired by the Holy Spirit—decides to emphasise.  There are a thousand parts to this story, but—Stephen is saying—look at it this way and you can't help but recognise that in Jesus, the Messiah has come. So, again, picking up at verse 2: “The God of glory appeared to our father Abraham when he was in Mesopotamia, before he moved to live in Haran.  ‘Leave your land and your family,' he said to him, ‘and go to the land which I will show you.'  So he left the land of the Chaldeans and went to live in Haran.  Then, from there, after his father's death, God moved him on to this land in which you now live.  God didn't give him an inheritance here, not even a place to stand up in.  Instead, he promised (when Abraham still had no child) that he would give it as a possession to his seed after him.  This is what God said to him: that his seed would be strangers in a foreign land, that they would serve there as slaves, and that they would be afflicted for four hundred years.  But God said that he would judge the nation that had enslaved them, and that they would then come out and worship him ‘on this mountain'.  And he gave them the covenant of circumcision.  So Abraham became the father of Isaac, and he circumcised him on the eighth day.  Isaac became the father of Jacob, and Jacob the father of the twelve patriarchs.” You can't understand Judaism or Christianity without understanding Abraham.  This is where the story of God's rescue begins.  With this call, God's plan to set the world to rights begins to unfold.  Israel wasn't just some random nation in history.  God's calling Abraham out of the darkness of ignorance and sin and idolatry is what sets the story on its trajectory to Jesus, it's what establishes that this is the story of how God will rescue human beings and fix his creation that we broke.  It's like Stephen is answering the charge of blasphemy by affirming that, no, he is actually affirming the story they knew; he's affirming God's call; he's affirming the special status of Israel.  Just because we also had to take a ferry, doesn't mean the car was a bad thing or that it didn't have a good and useful purpose. And Stephen makes a point of zeroing in on Genesis 15.  That's the part of Genesis where Abraham has been faithful to God and followed him to the holy land, and God responds by establishing his covenant with him.  We see this, too, over and over in the New Testament, especially with Paul in Galatians 3 and Romans 4.  This is a vitally important part of the story that leads us to Jesus.  And so Stephen stresses: God promised the land to Abraham's descendants.  The most Abraham would ever have it was a burial plot that he had purchase.  But after his descendants had been strangers in a foreign land for four hundred years—he's talking about Israel living as slaves in Egypt—he would judge that land and its people, and he would bring Abraham's children out of Egypt to worship him “on this mountain”.  Why was that important?  Because it shows how God works.  He makes promises and he keeps them, but he does so in his own good time.  If Abraham hadn't know better, he might have thought God had failed.  Moses might have said, “I don't think this is what was promised.”  But instead, Abraham trusted.  Instead, Moses believed and followed God as he did a new thing.  And I think that's why Stephen phrases this bit about “on this mountain”—that was originally God's promise to Moses that he would bring the Israelites back to the place where God had met him in the burning bush and they would worship there, but Stephen connects that with the Temple Mount in Jerusalem.  Already—long before Jesus—God was fulfilling his promises in ways that were unexpected.  Mount Sinai points to Mount Zion. For Jews in the First Century, the temple had become a symbol of the land of Israel and of God's promise to Abraham.  That's why they were so angry at Stephen when they thought he was blaspheming the temple and saying it was no good or that it would be destroyed.  You might as well say—in their thinking—that God was going to abandon his promise to Abraham.  So Stephen connects this all together.  He affirms the promise; he affirms the covenant; he affirms God's promise of the land; and most of all he affirms the temple.  Most importantly, what he's doing is affirming that God has called this people and given them a purpose.  Through them he's going to save the world.  They knew that, but they'd muddled the story just enough that they'd got the “how” part of it wrong. Stephen's on his way to Moses now.  We'll look at that part of what he says next week.  There's too much to his speech to cover it all in one sermon.  But on the way to Moses, Stephen pauses.  He needs to remind them of the part of the story about Joseph.  Look at verses 9-16: “Now the patriarchs became angry with Joseph, and were jealous of him.  They sold him into Egypt.  But God was with him, and rescued him from all his troubles an gave him grace and wisdom before Pharaoh, king of Egypt, making him ruler over Egypt and over all his household.  But then there was a famine over the whole of Egypt and Canaan, which resulted in great hardship.  Our ancestors couldn't find food to eat.  Jacob, however, heard that there was grain in Egypt, and sent our ancestors there on an initial visit.  On their second trip, Joseph made himself known to his brothers, and revealed to Pharaoh what family he was from.  So Joseph sent and summoned Jacob his father and all his family, seventy-five people in all.  Jacob came to Egypt and he and our ancestors died there.  They were brought back to Shechem and buried in the tomb which Abraham had bought with silver, at a named price, from the sons of Hamor in Shechem.” Before Stephen gets to Moses, there's Joseph and Joseph's story. Abraham (and Moses as we'll see next week) point to Jesus through their calling and the promises God made to them.  Joseph points to Jesus another way and he's particularly relevant to the current situation.  Joseph was rejected by his brothers, but it was precisely in that rejection that God was work.  It was through his rejection and through Joseph's unjust suffering that God raised him to govern the whole land of Egypt, second only to Pharaoh.  When famine came to Canaan and Egypt, it was Joseph whom his brothers came to for food—the man they'd been jealous of, the man they'd abused, the man they nearly murdered, the man they sold into slavery.  And yet, what happened when they came to Joseph.  Instead of being angry, instead of retaliating, instead of getting revenge, Joseph was gracious.  He wept for joy to see his brothers again and invited them to come and live with him in a land of plenty. I hope that sounds familiar.  I hope you can hear echoes of Jesus there. I can't help but think of the parables of the lost sheep, the lost coin, and the lost son and the rejoicing that Jesus says happens in heaven when sinners repent.  I hope you can see in Joseph's story, particularly as Stephen tells it, how God was preparing his people for his son.  This is how God works: through humility, through rejection, through letting sin and evil and human rebellion do their worst, and then rising triumphant.  This is how God works, Stephen declares: He is loving and gracious and merciful toward those he has created.  One day, when he finally finishes the work of setting creation to rights, it'll mean wiping from its face all those who persist in their rebellion, who persist in sin and evil.  God does not rejoice in the destruction of those he loves.  And so he rejoices—just as Joseph did—to welcome the repentant, to welcome those who want to be part of God's new world, to welcome those who come to be washed clean in the blood of Jesus and to be filled with his Spirit, to become new creations themselves, to become part of his new temple.  Stephen's pointing back to Joseph to tell the Sanhedrin: There is grace, there is forgiveness for you too—even for those who cried out “Crucify him!” I suspect there were some men there in that meeting of the Sanhedrin that day who saw where Stephen was going with this.  Like I said, this is as far as we'll go with Chapter 7 today.  It's too much for one sermon.  But the real takeaway from these first sixteen verses is, I think, simply to understand what Stephen, inspired by the Spirit and steeped in the scriptures, is doing here.  This is—or it should be, because it sadly usually isn't—this is the great art of Christian apologetic and Christian preaching and the proclamation of the good news about Jesus.  It's to tell the story of God and his people, to have the wisdom to know which of the thousand and one details is relevant to the immediately situation or immediate audience, and then to tell that story as the story that leads to Jesus as its fulfilment and its climax on the one hand, but that also proclaims God's glory by showing his goodness and faithfulness in the story that brings us to Jesus.  Brothers and Sisters, the Old Testament is not just a collection of useful stories for teaching morals nor is it a collection of allegories that foreshadow Jesus.  It is, first and foremost, the story of how God has been at work to save us and to save his creation from sin and death.  And we need to learn it.  We need to learn it well.  So that we can tell the story in a way that doesn't leave us behind as the ferry sails away or that leads people stranded at the wrong gate at the airport.  We need to tell the story in way that honours the old covenant, torah and temple, but we also need to tell it in a way that reveals Jesus as the fulfilment of them, a story that faithfully follows the signposts as they lead us to Jesus and to the Spirit, to the cross and to the empty tomb, to the ascension and to the creation of this new temple, not made of stones, but made of people washed clean by Jesus and filled with God's own Spirit.  We need to learn to tell the story so it gives glory to God for his goodness and faithfulness, for his grace and mercy, not just when we get to the part about Jesus, but at every step of the way: from Abraham to Joseph to Moses to David to Jesus—and then to you and to me, and to those who are lost and whom God so longs to rejoice over. Let's pray: Father, in the Collect we acknowledged your goodness and your promises that exceed all we can desire.  Remind us always that we know your goodness, because we know your story.  Capture our hearts and minds, we pray, by the glory of that story, that we might immerse ourselves in it, that we might meditate on it, that we might in habit it, and that we might tell it over and over and over until the whole world knows your glory.  Through Jesus our Lord, through the one who embodies your glory in all its fullness, we pray.  Amen.

Fifteen bishops. Two hundred years. Zero surviving words. In the mother church of Christianity—Jerusalem—there is a two-century black hole. Fifteen bishops ruled the holy city between 135 AD and 325 AD, yet they left behind no writings, no sermons, and no biographies. They are the "ghost bishops" of Jerusalem. But what if this absolute silence isn't an accident of history? What if it's the evidence of a cover-up?In this explosive premiere of the Sleight of Hand, Sleight of Scripture series on Pre-Nicene Perspective, host Presbyter Darren Kelama reopens a 1,700-year cold case and uncovers a forensic smoking gun that rewrites the history of the early church.We travel back to 135 AD. Emperor Hadrian has just crushed the Bar Kokhba revolt, banned all Jews from Jerusalem on pain of death, and rebuilt the city as a pagan colony. In this new Roman city, possessing the Torah or worshipping Yahweh is a capital crime. So, what kind of Christian community can survive in a city where the Old Testament is illegal?Only one: A church whose Bible contains no Jewish text. A church whose God is not Yahweh. A church we now call Marcionite.In this episode, we investigate: How Hadrian's ban on Judaism structurally evicted Yahweh from Jerusalem and inadvertently created the first purely Christian episcopate. The inevitable, history-altering meeting between Jerusalem's first Gentile bishop, Marcus, and the shipmaster Marcion of Sinope. The 200,000 sesterces sent to Rome—and why returning the fortune was the ultimate receipt of a rejected embassy.

Welcome to Day 2841 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – The Marcionism Heresy: When Jesus was Separated from Yahweh. Wisdom-Trek Podcast Script - Day 2841 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2841 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons can be found on his website   theologyinfive.com.   Today's lesson is titled:  The Marcionism Heresy: When Jesus was Separated from Yahweh. In the second century, one of the earliest and most dangerous heresies in Church history took root. It was not a denial of Jesus's divinity, nor was it a misunderstanding of the resurrection. It was something far more subtle and insidious. Marcionism was an attempt to rewrite the very character of God by separating Jesus from the Old Testament and cutting Christianity off from its roots in Israel. This false teaching did not come from paganism. It came from within the Church, and it forced early believers to clarify what they believed about Scripture, salvation, and the God they worshiped. The first segment is: Marcion's Vision of Two Gods. Marcion of Sinope arrived in Rome around 140 AD. He was wealthy, persuasive, and deeply disturbed by what he saw as contradictions between the God of the Old Testament and the teachings of Jesus. In his view, the God of the Hebrew Scriptures was harsh, legalistic, and obsessed with justice and wrath. By contrast, Jesus preached love, forgiveness, and grace. Marcion could not reconcile these two visions. His solution was to claim that the God of the Old Testament was a different being entirely from the Father of Jesus Christ. In Marcion's theology, the Old Testament God was a lesser deity, a creator god who imprisoned people under law and punishment. Jesus, sent by a higher god of pure love, came to rescue humanity from this legalistic tyrant. As a result, Marcion rejected the entire Old Testament and attempted to create a new Christian canon. He kept only an edited version of the Gospel of Luke and ten of Paul's letters, removing any reference to the Hebrew Scriptures or to Jesus fulfilling the Law and the Prophets. This was not just a matter of preference. It was a full rejection of the Jewish roots of the Christian faith, and with it, a rejection of the unity of God's revelation. It fractured the biblical story into competing narratives and turned Jesus into a stranger to Israel rather than her promised Messiah. The Second Segment is: The Church Responds The early Church recognized that Marcionism was not a minor mistake but a full-blown heresy. Church Fathers like Tertullian, Irenaeus, and Justin Martyr wrote extensive refutations. They understood that Marcion's teachings struck at the very heart of Christianity. If Jesus was not the fulfillment of Yahweh's promises to Israel, then the gospel had no foundation. Tertullian famously responded in his work Against Marcion, arguing that the God of Jesus and the God of the Old Testament are one and the same. Jesus did not come to destroy the Law and the Prophets, but to fulfill them. The gospel is not a rejection of Israel's Scriptures but their climax. The justice and mercy of God are not at odds. They are united perfectly in Christ, whose mission is unintelligible apart from the covenant story that began in Genesis. The Church's rejection of Marcionism also had another important consequence. It pushed early Christian leaders to define more clearly which writings were authoritative. Marcion had tried to create his own canon, so the Church responded by affirming the full body of Scripture, both Old and New Testaments. The process of canonization did not begin with Constantine or centuries of debate. It was driven, in part, by the need to defend the faith from distortions like Marcionism and protect the integrity of the gospel message. The third segment is: Jesus Is Not a New God. At the core of Marcion's error was a failure to understand who Jesus is. Jesus is not a new god with a different character than Yahweh. He is Yahweh in the flesh. Every act of grace and healing in the gospels reflects the same God who rescued Israel from Egypt, gave the Law at Sinai, and promised restoration through the prophets. Jesus did not come to save us from the Old Testament God. He came as the embodiment of that God's covenant love. When Jesus calmed the sea, He acted like the storm-tamer of Psalm 107. When He fed the multitudes, He echoed the provision of manna in the wilderness. When He declared the year of the Lord's favor, He was announcing the arrival of Jubilee, rooted in Leviticus. The New Testament makes sense only when read as the fulfillment of the Old. This does not mean that the Father and the Son are the same person. Christianity affirms the Trinity, meaning there is one God who exists in three persons: Father, Son, and Holy Spirit. When we say that Jesus is Yahweh, we are affirming that He shares in the same divine identity and essence, not that He replaces or is identical to the Father. The New Testament presents Jesus as distinct from the Father while also fully and truly God, working in perfect unity with Him. Paul, whom Marcion admired, did not reject the Old Testament. He quoted it constantly. He called the Law holy, righteous, and good. He described the Scriptures as pointing to Christ. When he wrote that all Scripture is God-breathed, he was speaking about what we call the Old Testament. Paul's gospel was not detached from the Hebrew Bible. It was built on it, saturated with its symbols, promises, and patterns. The Fourth Segment is: The Old Heresy in New Clothes. Although Marcion was eventually excommunicated and his teachings denounced, his ideas never fully disappeared. They have resurfaced in every generation under new names and new justifications. Whenever a preacher says that the Old Testament no longer matters, Marcionism is speaking again. When someone claims the God of the Old Testament was cruel but Jesus is kind, that is the same heresy in softer tones. When Christians speak as if Israel was completely replaced by the Church and God's promises to the Jewish people are obsolete, they echo Marcion's contempt for the Scriptures Jesus Himself read, taught, and fulfilled. Some modern pastors have openly stated that Christians need to “unhitch” their faith from the Old Testament. They may mean well, often trying to make the faith more accessible, but the result is a gospel with no roots, a Jesus with no backstory, and a Christianity that forgets who Yahweh is. It is not a small shift in emphasis. It is a return to a condemned error. The Fifth segment is: The Danger of Disconnection. What made Marcionism so dangerous was that it offered a version of Christianity that seemed easier to accept. No wrath. No judgment. But in severing Jesus from Yahweh, Marcion also severed Jesus from His mission, His identity, and His authority. A Jesus who is not Yahweh cannot save. A gospel without the Law and the Prophets is no gospel at all. The biblical story begins in Genesis, not Matthew. The covenant made with Abraham is the foundation of the promise fulfilled in Christ. The God who speaks from the burning bush is the same One who says, “Before Abraham was, I am.” To follow Jesus is to follow the God of Israel. To know Christ is to know Yahweh. We must never pit one part of the Bible against another. The story is one. The Author is one. And He does not change. In Conclusion. Marcionism was not just a theological mistake. It was a direct challenge to the identity of God, the authority of Scripture, and the unity of the gospel. By trying to divide Jesus from Yahweh, it created a false Christ and a false message of salvation. The early Church rightly recognized it as heresy, and its legacy serves as a warning for every generation. The temptation to simplify Christianity by cutting ties with the Old Testament still exists today. But a faith without roots will wither. The God of Israel is the God revealed in Jesus Christ. The Law, the Prophets, and the Writings all point to Him. Rejecting them means rejecting the very story that gives the gospel its meaning. If we want to proclaim the true Jesus, we must know the God who spoke at Sinai, who walked with Abraham, who judged Pharaoh, who promised a new covenant, and who came in the flesh to fulfill every word He had spoken. The Church cannot afford to forget that Jesus is Yahweh. Marcionism was wrong then, and its modern echoes are just as dangerous...

durée : 00:03:33 - Le Fil philo - Marchez à contre-courant, ignorez les modes et reprenez votre liberté. Laurence Devillairs vous propose un manifeste “punk” ou cynique de Diogène de Sinope, philosophe antique de la Grèce classique. - réalisation : Emily Vallat

This talk will introduce one of the most arresting figures of ancient Greek philosophy, Diogenes of Sinope, the founder of Cynicism. Diogenes is the subject of some entertaining stories, which will be shared, but he is also a figure of great importance to ancient Greek and Roman culture, and a figure whose provocations retain their punch. Several provocative features of Diogenes' Cynicism will be discussed, including especially the call to live as a citizen of the world.

In this episode of FACTS, Stephen Boyce and Pat May explore the life and controversy surrounding Marcion of Sinope—one of the most influential and dangerous figures in the history of early Christianity.Arriving in Rome in the mid–second century, Marcion brought with him wealth, influence, and a radical theological proposal. He argued that the God of the Old Testament was not the same God revealed by Jesus Christ. Rejecting the Hebrew Scriptures entirely, Marcion promoted an edited version of the Gospel of Luke and a shortened collection of Paul's letters as the only legitimate Christian writings.His teachings quickly sparked a crisis within the Church. Around A.D. 144, the Roman church formally expelled Marcion and returned the large donation he had given to the Christian community. Yet the impact of his ideas did not end there. Marcion went on to establish a rival movement that spread throughout the Roman world, forcing early Christian leaders to more clearly articulate the unity of Scripture and the authority of the apostolic writings.In this episode, we examine Marcion's background, his theology, the events leading to his expulsion from Rome, and why the controversy surrounding him became one of the most important moments in the development of the New Testament canon.#ChurchHistory #Marcion #EarlyChristianity #NewTestament #FACTSIf you'd like to donate to our ministry or be a monthly partner that receives newsletters and one on one discussions with Dr. Stephen Boyce, here's a link: https://give.tithe.ly/?formId=6381a2ee-b82f-42a7-809e-6b733cec05a7Tertullian on Marcion: https://www.newadvent.org/fathers/03121.htmIrenaeus on Marcion: https://www.newadvent.org/fathers/0103304.htm

Saints du jour 2026-03-05 St Jean-Joseph de la Croix, St Conon le jardinier et St Phocas de Sinope by Radio Maria France

In this follow-up deep dive on "No Way, Jose!", agnostic atheist host Jose Galison welcomes back the conversation on Marcionism with new guest Rat, a fellow explorer of fringe theology and a member of the show's dedicated supporter community. Building directly on the foundational discussion from NWJ718 with Tiller, Jose and Rat go further into the radical implications of Marcion of Sinope's 2nd-century teachings—particularly the stark Gnostic-inspired dualism that casts the Old Testament Creator as a lesser, tyrannical demiurge separate from the true, unknowable God of love in the New Testament. They examine Marcion's edited canon, his dismissal of Jewish scriptures as incompatible with Christ's message, and how this "heresy" forced the early church to solidify its own biblical framework in response. Jose ties these ancient ideas to recurring themes in the parapolitical and conspiratorial spaces the show frequents, spotlighting symbolic echoes of divine power struggles, hidden hierarchies, and manipulated religious narratives that appear in modern conspiracy lore.Rat brings a fresh, practitioner-adjacent perspective, sharing insights on why Marcionism's rejection of the Old Testament resonates today amid debates over scriptural authority, elite symbolism, and alternative spiritual paths. The duo explores potential modern parallels—like reinterpretations of biblical texts in occult or conspiratorial contexts—and how Marcionite dualism might inform views on control structures, false gods, or encoded religious symbolism in global events. Whether you're revisiting the topic for deeper clarity or discovering these connections for the first time, "NWJ760- Digging Deeper into Marcionism w/Rat" delivers an engaging, unfiltered look at how an obscure ancient sect continues to influence fringe thought and challenge orthodox understandings of faith in our conspiracy-aware era.Please consider supporting my work-Patreon- https://www.patreon.com/nowayjose2020Only costs $2/month and will get you access to episodes earlier than the publicNo Way, Jose! Rumble Channel- https://rumble.com/c/c-3379274No Way, Jose! YouTube Channel- https://youtube.com/channel/UCzyrpy3eo37eiRTq0cXff0gMy Podcast Host- https://redcircle.com/shows/no-way-joseApple podcasts- https://podcasts.apple.com/us/podcast/no-way-jose/id1546040443Spotify- https://open.spotify.com/show/0xUIH4pZ0tM1UxARxPe6ThStitcher- https://www.stitcher.com/show/no-way-jose-2Amazon Music- https://music.amazon.com/podcasts/41237e28-c365-491c-9a31-2c6ef874d89d/No-Way-JoseGoogle Podcasts- https://www.google.com/podcasts?feed=aHR0cHM6Ly9mZWVkcy5yZWRjaXJjbGUuY29tL2ZkM2JkYTE3LTg2OTEtNDc5Ny05Mzc2LTc1M2ExZTE4NGQ5Yw%3D%3DRadioPublic- https://radiopublic.com/no-way-jose-6p1BAOVurbl- https://vurbl.com/station/4qHi6pyWP9B/Feel free to contact me at thelibertymovementglobal@gmail.com#Marcionism, #NoWayJosePodcast, #DiggingDeeperMarcionism, #MarcioniteFaith, #GnosticDualism, #DemiurgeTheory, #OldTestamentDemiurge, #NewTestamentGod, #EarlyChurchHeresy, #BiblicalCanon, #ReligiousSymbolism, #ParapoliticalTheology, #ConspiracyAndFaith, #HiddenReligiousNarratives, #AgnosticExploration, #FringeTheology, #MarcionOfSinope, #OccultChristianity, #PodcastWithRat, #NWJ760

Hoje, chamar alguém de cínico costuma soar como ofensa: alguém frio, falso, descrente, que observa o mundo pegar fogo sem se implicar. Mas nem sempre foi assim.No Linhas Cruzadas, Andresa Boni e Luiz Felipe Pondé voltam à origem do cinismo para mostrar como essa palavra mudou ao longo do tempo. De Diógenes de Sinope, que ironizava o poder vivendo à margem das convenções, ao cinismo moderno descrito por Peter Sloterdijk que define o cinismo como uma lucidez impotente: sabe que o sistema é falho, mas segue vivendo como se nada pudesse ser feito.O episódio também resgata o parentesco entre Sócrates e os cínicos, especialmente no uso da ironia como método de desestabilização das certezas.Entre filosofia, psicanálise, política e cultura contemporânea, o Linhas Cruzadas pergunta: o que se perde quando o cinismo se transforma em mera desconfiança? E será que ainda há espaço, hoje, para um cinismo que não destrói por prazer, mas revela verdades incômodas?Venha desvendar o poder do cinismo. Assista ao Linhas Cruzadas nesta quinta-feira, a partir das 22h30, na TV Cultura.

On January 5th, during a special edition of "Oudheid Café," we recorded an episode with Dr. Inger Kuin of the University of Virginia about her new book on Diogenes of Sinope: 'Diogenes - The Rebellious Life and Revolutionary Philosophy of the Original Cynic'. In a packed Mayflower Bookshop in Leiden, we spoke extensively, in English, about the life and "lived philosophy" of Diogenes. What do we actually know about him? What sources do we have on him? And what do we know about his philosophy?Shownotes

Nous sommes au IVe siècle avant notre ère, à l'époque d'Alexandre le Grand, entre Athènes et Corinthe. Diogène, venu de Sinope, une colonie de l'actuelle Turquie, a choisi de vivre dans le plus total des dénuements. Il est vêtu d'un simple manteau, se promène un bâton à la main, et ne possède qu'une besace et une écuelle. Le penseur, car c'en est un, passe son temps à dénoncer l'artifice des conventions sociales, l'hypocrisie et les préjugés. Il méprise les richesse et est indifférent au sacré. Il ne dédaigne pas se masturber en public, et se réfugie dans un tonneau. En résumé, notre homme provoque le scandale. C'est lui qui, un jour, répondit au roi Alexandre, venu prendre de ses nouvelles, « Ôte-toi de mon soleil » … Diogène prend plaisir à la provocation, à pervertir les règles, à mettre le bazar. Le scandale pour lui est un mode de dénonciation. Mais que signifie, exactement, le scandale ? Comment s'est-il traduit à travers les siècles et jusqu'à aujourd'hui ? Invité : Jean-Claude Bologne, écrivain, professeur d'iconologie. «auteur de « Histoire du scandale » paru aux éditions Albin Michel. Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

In this thought-provoking episode of "No Way, Jose!", agnostic atheist host Jose Galison engages in a riveting dialogue with Tiller, a dedicated practitioner of Marcionism and a steadfast patron from the show's community of supporters. Delving into the obscure second-century Christian sect founded by Marcion of Sinope, they examine its core dualistic theology that pits a vengeful Old Testament God against the benevolent Father of the New Testament, leading to a outright rejection of the Hebrew Bible in favor of a pared-down canon focused on edited versions of Luke's Gospel and Paul's letters. Jose, drawing from his fascination with how such esoteric beliefs intersect with the parapolitical and conspiratorial realms he often explores on the show, probes Tiller on the symbolic undertones of Marcionism—such as its portrayal of divine dichotomies that mirror hidden power structures and occult influences in modern narratives.As an agnostic atheist intrigued by the symbolic threads weaving through conspiracy theories and fringe histories, Jose unpacks with Tiller how Marcionism's heretical stance challenged early Christian orthodoxy and continues to resonate in today's discussions of religious manipulation and elite symbolism. Tiller offers insider perspectives on practicing this faith in the contemporary world, while Jose connects the dots to parapolitical motifs like encoded biblical references in global events or secret societies. Ideal for listeners navigating the shadowy intersections of faith, symbolism, and conspiracy, "NWJ718- What is Marcionism? w/Tiller" delivers an accessible yet profound exploration that illuminates why these ancient ideas persist in our conspiratorial landscape.Please consider supporting my work-Patreon- https://www.patreon.com/nowayjose2020Only costs $2/month and will get you access to episodes earlier than the publicNo Way, Jose! Rumble Channel- https://rumble.com/c/c-3379274No Way, Jose! YouTube Channel- https://youtube.com/channel/UCzyrpy3eo37eiRTq0cXff0gMy Podcast Host- https://redcircle.com/shows/no-way-joseApple podcasts- https://podcasts.apple.com/us/podcast/no-way-jose/id1546040443Spotify- https://open.spotify.com/show/0xUIH4pZ0tM1UxARxPe6ThStitcher- https://www.stitcher.com/show/no-way-jose-2Amazon Music- https://music.amazon.com/podcasts/41237e28-c365-491c-9a31-2c6ef874d89d/No-Way-JoseGoogle Podcasts- https://www.google.com/podcasts?feed=aHR0cHM6Ly9mZWVkcy5yZWRjaXJjbGUuY29tL2ZkM2JkYTE3LTg2OTEtNDc5Ny05Mzc2LTc1M2ExZTE4NGQ5Yw%3D%3DRadioPublic- https://radiopublic.com/no-way-jose-6p1BAOVurbl- https://vurbl.com/station/4qHi6pyWP9B/Feel free to contact me at thelibertymovementglobal@gmail.com#Marcionism #NoWayJosePodcast #ChristianHeresy #AncientSect #DualisticTheology #BibleRejection #EarlyChristianity #MarcionOfSinope #NewTestamentCanon #OldTestamentCritique #ReligiousConspiracy #ParapoliticalFaith #SymbolismInReligion #AgnosticAtheistView #TheologyDebate #HeresyHistory #ObscureBeliefs #FaithAndSymbolism #PodcastWithTiller #NWJ718

He was the brother of the Apostle Peter, from Bethsaida on the shore of Lake Gennesaret. Andrew left his fisherman's trade to become a disciple of St John the Baptist. Soon after the Forerunner had baptized Jesus, he said to Andrew and his other disciple John the Theologian, "Behold the Lamb of God!" At this, both disciples followed after Jesus. After conversing with Christ, Andrew hurried home and told his brother Simon Peter, "We have found the Messiah." For being the first to recognize Jesus as the Christ, St Andrew is called the First-Called.   After Pentecost, Andrew was appointed to preach the Gospel around the Black Sea and in Thrace and Macedonia, traveling as far as Lazica in the Caucasus. According to Slavic tradition his travels took him even further, into the land that was later to be called Russia.   In later travels the Apostle preached throughout Asia Minor with St John the Theologian, then traveled to Mesopotamia, then back to Sinope on the Black Sea, and finally to Patras in the Peloponnese, where he soon established a large community of Christians. One of his converts was Maximilla, the wife of Aegeates, the Proconsul of that region. Aegeates was so angered by his wife's conversion that he had the Apostle arrested and crucified head downwards on a cross in the shape of an "X." The holy Apostle rejoiced to be allowed to suffer the same death as his Master.   The holy relics of St Andrew, after various travels, were returned to Patras in 1964, where they are now venerated.   In the West, St Andrew is venerated as the patron of Scotland: in the Middle Ages, more than eight hundred churches in Scotland were dedicated to him.

He was the brother of the Apostle Peter, from Bethsaida on the shore of Lake Gennesaret. Andrew left his fisherman's trade to become a disciple of St John the Baptist. Soon after the Forerunner had baptized Jesus, he said to Andrew and his other disciple John the Theologian, "Behold the Lamb of God!" At this, both disciples followed after Jesus. After conversing with Christ, Andrew hurried home and told his brother Simon Peter, "We have found the Messiah." For being the first to recognize Jesus as the Christ, St Andrew is called the First-Called.   After Pentecost, Andrew was appointed to preach the Gospel around the Black Sea and in Thrace and Macedonia, traveling as far as Lazica in the Caucasus. According to Slavic tradition his travels took him even further, into the land that was later to be called Russia.   In later travels the Apostle preached throughout Asia Minor with St John the Theologian, then traveled to Mesopotamia, then back to Sinope on the Black Sea, and finally to Patras in the Peloponnese, where he soon established a large community of Christians. One of his converts was Maximilla, the wife of Aegeates, the Proconsul of that region. Aegeates was so angered by his wife's conversion that he had the Apostle arrested and crucified head downwards on a cross in the shape of an "X." The holy Apostle rejoiced to be allowed to suffer the same death as his Master.   The holy relics of St Andrew, after various travels, were returned to Patras in 1964, where they are now venerated.   In the West, St Andrew is venerated as the patron of Scotland: in the Middle Ages, more than eight hundred churches in Scotland were dedicated to him.

In this episode of The Strong Stoic, I'm joined by classicist and author Inger Kuin to dive deep into the wild, hilarious, and surprisingly practical life of Diogenes—the original Cynic and, in many ways, the “stress test” for Stoic ideas.We explore:Who Diogenes was and why his life still mattersWhy he chose to live in a jar, throw away his cup, and embrace radical simplicityHow his ideas flowed through Crates to Zeno, making him Stoicism's “intellectual grandfather”The difference between training your body vs punishing itHow temporary discomfort (no-spend months, cabin weekends, etc.) can build real resilienceCultural norms, door-holding in Canada, and why Diogenes cared more about justice than etiquetteCosmopolitanism and being a “citizen of the cosmos” instead of a slave to one culture's expectationsWhether Diogenes was “crazy” or just radically consistent with his philosophyThe tension between independence and human connection: why Diogenes avoided close attachments—and why Inger (and I) think that might throw the baby out with the bathwaterHow to examine your own motives honestly: are you saying “yes” for good, joy, or just money and status?We close with practical advice on bringing a bit of Diogenes into modern life without selling your house and moving into a barrel—by questioning your motives, experimenting with less comfort, and rethinking the weight you give to externals.Guest & BookInger's new book, Diogenes: The Rebellious Life and Revolutionary Philosophy of the Original Cynic, is out November 11, 2025 and available wherever you buy books (hardcover, e-book, and audiobook).

In this episode of The Strong Stoic, I'm joined by classicist and author Inger Kuin to dive deep into the wild, hilarious, and surprisingly practical life of Diogenes—the original Cynic and, in many ways, the “stress test” for Stoic ideas.We explore:Who Diogenes was and why his life still mattersWhy he chose to live in a jar, throw away his cup, and embrace radical simplicityHow his ideas flowed through Crates to Zeno, making him Stoicism's “intellectual grandfather”The difference between training your body vs punishing itHow temporary discomfort (no-spend months, cabin weekends, etc.) can build real resilienceCultural norms, door-holding in Canada, and why Diogenes cared more about justice than etiquetteCosmopolitanism and being a “citizen of the cosmos” instead of a slave to one culture's expectationsWhether Diogenes was “crazy” or just radically consistent with his philosophyThe tension between independence and human connection: why Diogenes avoided close attachments—and why Inger (and I) think that might throw the baby out with the bathwaterHow to examine your own motives honestly: are you saying “yes” for good, joy, or just money and status?We close with practical advice on bringing a bit of Diogenes into modern life without selling your house and moving into a barrel—by questioning your motives, experimenting with less comfort, and rethinking the weight you give to externals.Guest & BookInger's new book, Diogenes: The Rebellious Life and Revolutionary Philosophy of the Original Cynic, is out November 11, 2025 and available wherever you buy books (hardcover, e-book, and audiobook).

She was a maiden of fifteen who lived with her parents in the Christian enclave of Sinope in Pontus during the 1700s. One day, as she went to the marketplace, she passed by the house of the local Pasha (governor), who, seeing her beauty, was seized by lust for her. He ordered his servants to bring her to him, and made two attempts to defile her; each time, however, he was prevented by a mysterious power that kept him from her like an invisible wall. Determined to have his way for her, he kept her prisoner in his house; but she was able to slip away and run home to her parents' house.   Enraged that his prey had escaped, the Pasha called together the leaders of the Christian community and promised that, unless Helen were handed over to him, all the Christians in the town would be massacred. Grief-stricken and fearful, the leaders persuaded Helen's father to return the girl to the palace. The vile Pasha made several more attempts to rape the Saint, but once again he was restrained as if by an invisible wall as she recited the Six Psalms and all the prayers that she knew by heart. Realizing that he was powerless against her, the Pasha had her thrown in the common jail, then ordered that she be tortured to death. The executioners subjected the maiden to several cruel torments before killing her by driving two nails into her skull and beheading her. They then put her body in a sack and threw it in the Black Sea.   Some Greek sailors followed a heavenly light to the place where the sack had sunk, and divers retrieved the Saint's relics, which immediately revealed themselves as a source of healing for many. Her body was taken to Russia; her head was placed in the church in Sinope, where it continued to work miracles, especially for those who suffered from headaches. When the Greeks were driven from Sinope in 1924, refugees took the head with them. It is venerated today in a church near Thessalonika.

She was a maiden of fifteen who lived with her parents in the Christian enclave of Sinope in Pontus during the 1700s. One day, as she went to the marketplace, she passed by the house of the local Pasha (governor), who, seeing her beauty, was seized by lust for her. He ordered his servants to bring her to him, and made two attempts to defile her; each time, however, he was prevented by a mysterious power that kept him from her like an invisible wall. Determined to have his way for her, he kept her prisoner in his house; but she was able to slip away and run home to her parents' house.   Enraged that his prey had escaped, the Pasha called together the leaders of the Christian community and promised that, unless Helen were handed over to him, all the Christians in the town would be massacred. Grief-stricken and fearful, the leaders persuaded Helen's father to return the girl to the palace. The vile Pasha made several more attempts to rape the Saint, but once again he was restrained as if by an invisible wall as she recited the Six Psalms and all the prayers that she knew by heart. Realizing that he was powerless against her, the Pasha had her thrown in the common jail, then ordered that she be tortured to death. The executioners subjected the maiden to several cruel torments before killing her by driving two nails into her skull and beheading her. They then put her body in a sack and threw it in the Black Sea.   Some Greek sailors followed a heavenly light to the place where the sack had sunk, and divers retrieved the Saint's relics, which immediately revealed themselves as a source of healing for many. Her body was taken to Russia; her head was placed in the church in Sinope, where it continued to work miracles, especially for those who suffered from headaches. When the Greeks were driven from Sinope in 1924, refugees took the head with them. It is venerated today in a church near Thessalonika.

Tune in to hear:Why did Diogenes of Sinope stand out among other Cynic Philosophers of the time and how did he use “principled unseriousness” to bring levity and illuminate truths about life?What did the lantern that Diogenes carried with him symbolize metaphorically?Why was Plato such a strong critic of laughter and why did he believe that it was an emotion that can override self-control?What styles of humor are most predictive of improved functioning and thriving? What styles of humor predict just the opposite?What did Viktor Frankl say about the critical role of humor in his work Man's Search for Meaning?LinksThe Soul of WealthOrion's Market Volatility PortalConnect with UsMeet Dr. Daniel CrosbyCheck Out All of Orion's PodcastsPower Your Growth with OrionCompliance Code: 2886-U-25295

Monday of the 25th Week in Ordinary Time Saint of the Day: St. Phocas the Gardener; in the third century, he cultivated a garden near the city gate of Sinope, now in Turkey; he shared with the poor what he earned from his gardening, and opened his home to travelers lacking a place to stay; the the pagan Romans became aware of him, and sent soldiers to find and arrest him; soldiers stopped at Phocas’ door and received lodging from him, unaware that their host was the man they were charged to capture; the next morning, he revealed to them his identity; at first, the soldiers were reluctant to carry out their orders against their kind host, but in the end they beheaded him; Phocas is venerated as a patron saint of both gardeners and mariners Office of Readings and Morning Prayer for 9/22/25 Gospel: Luke 8:16-18

Sabías que el estoicismo nació de una corriente aún más radical llamada cinismo, inspirada en figuras como Diógenes de Sinope, el hombre que vivía en un barril y despreciaba las riquezas, y en enseñanzas de Sócrates?

Ce geste universellement compris — lever le majeur en repliant les autres doigts — est aujourd'hui un symbole grossier et insultant. Mais quelle est son origine ? À quand remonte-t-il vraiment ? Pour le savoir, il faut remonter… très loin.Les historiens s'accordent à dire que le doigt d'honneur est l'un des gestes obscènes les plus anciens de l'histoire. On en retrouve des traces dans l'Antiquité. Chez les Grecs déjà, au IVe siècle avant notre ère, le philosophe Diogène de Sinope l'utilisait pour se moquer ou provoquer ses interlocuteurs. Le geste, appelé katapygon, visait clairement à représenter un symbole phallique. Le majeur dressé était vu comme la représentation d'un sexe masculin tendu, les doigts repliés suggérant les testicules. Une manière directe et visuelle d'insulter.Les Romains ont hérité de cette coutume. Chez eux, le geste était connu sous le nom de digitus impudicus — littéralement, le "doigt sans pudeur". Il avait la même connotation sexuelle et servait à marquer le mépris ou à offenser quelqu'un. On le retrouve mentionné dans plusieurs textes latins, preuve de sa large diffusion.Et après l'Antiquité ? Le geste n'a jamais complètement disparu. Il a traversé les siècles, souvent associé aux classes populaires et aux comportements jugés vulgaires. Mais son retour en force dans la culture contemporaine est plus récent.Contrairement à une légende tenace, le doigt d'honneur ne vient pas des archers anglais de la guerre de Cent Ans. Cette histoire raconte que les archers anglais faisaient le geste pour narguer les Français, qui leur coupaient l'index et le majeur s'ils étaient capturés. Mais cette anecdote est largement apocryphe : aucun document médiéval sérieux ne la confirme.Le doigt d'honneur tel qu'on le connaît aujourd'hui s'est surtout popularisé au XXe siècle, avec l'émergence de la culture de masse. Dès les années 1920-30, on retrouve des clichés de boxeurs ou de gangsters américains utilisant le geste. Puis, avec le rock'n'roll, le cinéma et la télévision, il devient un signe de rébellion et de provocation universellement compris.En résumé : le doigt d'honneur est un geste vieux de plus de deux millénaires. Né dans la Grèce antique, codifié chez les Romains, il a survécu à travers les âges pour devenir ce symbole de défiance que l'on retrouve aujourd'hui sur tous les continents. Un simple doigt levé… mais chargé de 2 400 ans d'histoire. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

In deze bijzondere aflevering volgen we een team wetenschappers in de eerste fase van een nieuw onderzoek: een selectie inscripties uit de verzameling oudheden van Baron van Westreenen van Tiellandt. Dr. Kim Beerden van de Universiteit Leiden en dr. Inger Kuin van de University of Virginia nemen ons mee in de eerste stappen van hun onderzoek in 'Huis van het boek' vanaf de zomer van 2024. Hoe kwamen ze de collectie van de baron op het spoor? Welke stappen hebben ze tot nu toe gezet in het onderzoek? We maken ook kennis met Wouter Hofland, die als Masterstudent aan de Universiteit Leiden betrokken raakte bij het onderzoek en zelfs stage kon gaan lopen bij 'Huis van het boek'.Shownotes

Saints du jour 2025-03-05 Saint Jean-Joseph de la Croix, Saint Lucius Ier et Saint Phocas de Sinope by Radio Maria France

La théorie selon laquelle Jésus aurait été un philosophe grec repose sur plusieurs hypothèses et interprétations, bien que cette idée soit loin d'être consensuelle dans les milieux académiques. Elle repose sur l'idée que son enseignement aurait été influencé par la philosophie grecque, voire qu'il aurait été formé dans une tradition philosophique proche du cynisme ou du stoïcisme. Voyons les principaux arguments avancés par cette théorie.1. Jésus et la philosophie grecque : quels parallèles ?Certains chercheurs ont noté des similitudes entre les enseignements de Jésus et certaines écoles de pensée grecques, notamment :- Le cynisme : Cette école, fondée par Antisthène (disciple de Socrate), prônait une vie simple, le rejet des richesses et des conventions sociales. Les cyniques, comme Diogène de Sinope, vivaient dans la pauvreté, méprisaient les institutions et prônaient une vie en accord avec la nature et la vérité. On retrouve des échos de cette pensée dans les paroles de Jésus, qui encourage ses disciples à abandonner leurs biens matériels et à suivre un mode de vie détaché de l'opulence (cf. Matthieu 6:19-21).- Le stoïcisme : Fondé par Zénon de Citium, ce courant philosophique enseignait le contrôle des émotions, la maîtrise de soi et l'acceptation du destin avec sérénité. L'idée de pardonner ses ennemis et de rester impassible face aux épreuves, très présente dans le message de Jésus, rappelle des principes stoïciens.- L'analogie avec Socrate : Comme Jésus, Socrate enseignait de manière orale, se méfiait des institutions religieuses et politiques et acceptait la mort avec calme. Tous deux ont été accusés de corrompre la jeunesse et d'aller à l'encontre des croyances dominantes.2. Jésus a-t-il été exposé à la pensée grecque ?Historiquement, il existe plusieurs raisons de penser que Jésus aurait pu être influencé, directement ou indirectement, par la culture grecque :- La Galilée, une région hellénisée : À l'époque de Jésus, la Palestine faisait partie de l'Empire romain, mais était encore fortement marquée par l'hellénisation, initiée par Alexandre le Grand au IVe siècle av. J.-C. Des villes comme Sepphoris, non loin de Nazareth, étaient des centres de culture grecque où les idées philosophiques circulaient.- Le contact avec des Grecs : Dans les Évangiles, on évoque des Grecs cherchant à rencontrer Jésus (Jean 12:20-21), et certaines paraboles (comme celle du bon Samaritain) suggèrent une ouverture vers un auditoire plus large que la seule communauté juive.- L'emploi du grec : Bien que Jésus ait principalement parlé l'araméen, le grec était la langue véhiculaire de l'époque en Méditerranée orientale. Certains chercheurs pensent qu'il aurait pu comprendre le grec et avoir accès aux idées philosophiques grecques3. Une thèse controverséeSi ces parallèles sont intéressants, la majorité des historiens et des théologiens réfutent l'idée que Jésus était un philosophe grec :- Un prophète juif avant tout : Jésus s'inscrit dans la tradition des prophètes juifs, citant les Écritures hébraïques et se positionnant dans un cadre religieux spécifique. Son enseignement repose sur des concepts comme le Royaume de Dieu, qui n'a pas d'équivalent direct dans la philosophie grecque.- Différence de méthode : Contrairement aux philosophes grecs, qui développaient des systèmes de pensée argumentés, Jésus enseignait principalement par des paraboles et des actes symboliques.- Un message eschatologique : Là où la philosophie grecque cherchait souvent la sagesse et la vertu dans cette vie, Jésus annonce un bouleversement imminent du monde et l'instauration du règne divin. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

He was the brother of the Apostle Peter, from Bethsaida on the shore of Lake Gennesaret. Andrew left his fisherman's trade to become a disciple of St John the Baptist. Soon after the Forerunner had baptized Jesus, he said to Andrew and his other disciple John the Theologian, "Behold the Lamb of God!" At this, both disciples followed after Jesus. After conversing with Christ, Andrew hurried home and told his brother Simon Peter, "We have found the Messiah." For being the first to recognize Jesus as the Christ, St Andrew is called the First-Called.   After Pentecost, Andrew was appointed to preach the Gospel around the Black Sea and in Thrace and Macedonia, traveling as far as Lazica in the Caucasus. According to Slavic tradition his travels took him even further, into the land that was later to be called Russia.   In later travels the Apostle preached throughout Asia Minor with St John the Theologian, then traveled to Mesopotamia, then back to Sinope on the Black Sea, and finally to Patras in the Peloponnese, where he soon established a large community of Christians. One of his converts was Maximilla, the wife of Aegeates, the Proconsul of that region. Aegeates was so angered by his wife's conversion that he had the Apostle arrested and crucified head downwards on a cross in the shape of an "X." The holy Apostle rejoiced to be allowed to suffer the same death as his Master.   The holy relics of St Andrew, after various travels, were returned to Patras in 1964, where they are now venerated.   In the West, St Andrew is venerated as the patron of Scotland: in the Middle Ages, more than eight hundred churches in Scotland were dedicated to him.

He was the brother of the Apostle Peter, from Bethsaida on the shore of Lake Gennesaret. Andrew left his fisherman's trade to become a disciple of St John the Baptist. Soon after the Forerunner had baptized Jesus, he said to Andrew and his other disciple John the Theologian, "Behold the Lamb of God!" At this, both disciples followed after Jesus. After conversing with Christ, Andrew hurried home and told his brother Simon Peter, "We have found the Messiah." For being the first to recognize Jesus as the Christ, St Andrew is called the First-Called.   After Pentecost, Andrew was appointed to preach the Gospel around the Black Sea and in Thrace and Macedonia, traveling as far as Lazica in the Caucasus. According to Slavic tradition his travels took him even further, into the land that was later to be called Russia.   In later travels the Apostle preached throughout Asia Minor with St John the Theologian, then traveled to Mesopotamia, then back to Sinope on the Black Sea, and finally to Patras in the Peloponnese, where he soon established a large community of Christians. One of his converts was Maximilla, the wife of Aegeates, the Proconsul of that region. Aegeates was so angered by his wife's conversion that he had the Apostle arrested and crucified head downwards on a cross in the shape of an "X." The holy Apostle rejoiced to be allowed to suffer the same death as his Master.   The holy relics of St Andrew, after various travels, were returned to Patras in 1964, where they are now venerated.   In the West, St Andrew is venerated as the patron of Scotland: in the Middle Ages, more than eight hundred churches in Scotland were dedicated to him.

durée : 00:59:16 - Toute une vie - par : Matthieu Garrigou-Lagrange - Beaucoup caricaturé, Diogène le subversif est avant tout un homme qui exprime une vision du monde différente des penseurs de son temps. "Cave canem !" : portrait d'un philosophe radical, figure de l'école cynique. - invités : Henri Suhamy Universitaire français, spécialiste de littérature anglaise, de stylistique et de métrique.; Didier Deleule Professeur émérite de philosophie à l'université de Paris Ouest Nanterre; Patrick Cohen (pianiste) Pianiste et pédagogue.; Bruno Jay Professeur de philosophie à Dijon, auteur de "Diogène ou Du plaisir solitaire" éd. Pleins Feux

She was a maiden of fifteen who lived with her parents in the Christian enclave of Sinope in Pontus during the 1700s. One day, as she went to the marketplace, she passed by the house of the local Pasha (governor), who, seeing her beauty, was seized by lust for her. He ordered his servants to bring her to him, and made two attempts to defile her; each time, however, he was prevented by a mysterious power that kept him from her like an invisible wall. Determined to have his way for her, he kept her prisoner in his house; but she was able to slip away and run home to her parents' house.   Enraged that his prey had escaped, the Pasha called together the leaders of the Christian community and promised that, unless Helen were handed over to him, all the Christians in the town would be massacred. Grief-stricken and fearful, the leaders persuaded Helen's father to return the girl to the palace. The vile Pasha made several more attempts to rape the Saint, but once again he was restrained as if by an invisible wall as she recited the Six Psalms and all the prayers that she knew by heart. Realizing that he was powerless against her, the Pasha had her thrown in the common jail, then ordered that she be tortured to death. The executioners subjected the maiden to several cruel torments before killing her by driving two nails into her skull and beheading her. They then put her body in a sack and threw it in the Black Sea.   Some Greek sailors followed a heavenly light to the place where the sack had sunk, and divers retrieved the Saint's relics, which immediately revealed themselves as a source of healing for many. Her body was taken to Russia; her head was placed in the church in Sinope, where it continued to work miracles, especially for those who suffered from headaches. When the Greeks were driven from Sinope in 1924, refugees took the head with them. It is venerated today in a church near Thessalonika.

She was a maiden of fifteen who lived with her parents in the Christian enclave of Sinope in Pontus during the 1700s. One day, as she went to the marketplace, she passed by the house of the local Pasha (governor), who, seeing her beauty, was seized by lust for her. He ordered his servants to bring her to him, and made two attempts to defile her; each time, however, he was prevented by a mysterious power that kept him from her like an invisible wall. Determined to have his way for her, he kept her prisoner in his house; but she was able to slip away and run home to her parents' house.   Enraged that his prey had escaped, the Pasha called together the leaders of the Christian community and promised that, unless Helen were handed over to him, all the Christians in the town would be massacred. Grief-stricken and fearful, the leaders persuaded Helen's father to return the girl to the palace. The vile Pasha made several more attempts to rape the Saint, but once again he was restrained as if by an invisible wall as she recited the Six Psalms and all the prayers that she knew by heart. Realizing that he was powerless against her, the Pasha had her thrown in the common jail, then ordered that she be tortured to death. The executioners subjected the maiden to several cruel torments before killing her by driving two nails into her skull and beheading her. They then put her body in a sack and threw it in the Black Sea.   Some Greek sailors followed a heavenly light to the place where the sack had sunk, and divers retrieved the Saint's relics, which immediately revealed themselves as a source of healing for many. Her body was taken to Russia; her head was placed in the church in Sinope, where it continued to work miracles, especially for those who suffered from headaches. When the Greeks were driven from Sinope in 1924, refugees took the head with them. It is venerated today in a church near Thessalonika.

Diógenes de Sinope, fue el primer cínico, aunque el fundador de la escuela cínica fue su maestro, el filósofo ateniense Antístenes, discípulo de Sócrates. Pero fue Diógenes el que se ganó el apodo, utilizado como insulto, pero que él recibía como halago.See omnystudio.com/listener for privacy information.

Yes, we're talking again about the Bible, this time discussing how the Bible was compiled and what Paul meant by the line 'All the writings are God-breathed'. Also, we have a truly wonderful final email, and loads of feedback on whether our listeners are friends, companions, pilgrims, fellow community members, paying punters or family members. We don't know, but we're very grateful for all of you! Support the podcast Contact the podcast through your email machine Mid-faith Crisis Facebook Page Nick's Blog Mentioned in this episode: Olympic sport climbing Men's kayak cross final | Paris 2024 Olympics | BBC Sport Marcion of Sinope

Bu içeriğimizde sizlere Türkiye'nin şehirlerini tanıtıyoruz. 3. bölümümüzdeki şehrimiz; Sinop. Emin bu bölümde, Sinop'un tarihinden, önemli yerlerinden ve Sinop ile ilgili şaşırtıcı bilgilerden yavaş bir konuşma hızında bahsediyor. Interactive Transcript and Vocab Helper Support Easy Turkish and get interactive transcripts and live vocabulary for all our episodes: easyturkish.fm/membership Show Notes Podcastteki bilgiler aşağıdaki sitelerden derlenmiştir: * http://www.sinop.gov.tr/tarih * https://www.bbc.com/turkce/vert-tra-40977095 * https://tr.wikipedia.org/wiki/Sinop#:~:text=Sinop%2C%20Türkiye'nin%20Karadeniz%20Bölgesi,açısından%20kentin%20en%20ilginç%20yeridir. Transcript Intro Emin: [0:26] Herkese merhaba. Easy Turkish Podcast'in yeni bölümüne hepiniz hoş geldiniz. Şehirleri tanıttığımız serimizin üçüncü bölümüne hepiniz hoş geldiniz. Reading in Slow Turkish: Sinop Emin: [0:40] Bugünkü şehrimiz Sinop. Sinop, Türkiye'nin en kuzeyindeki şehirdir. Karadeniz kıyı şeridinde bulunan Sinop, coğrafi olarak yarımada şeklindedir. Emin: [0:55] İl nüfusu 2023 Türkiye İstatistik Kurumu verilerine göre 229.716'dır. Antik Çağ'da Paflagonya bölgesi içinde kalan Sinop'un belirlenebilen en eski adı Sinope'dir. Bir rivayete göre kent, adının kurucusu olarak kabul edilen aynı isimli bir Amazon kraliçesinden almıştır. Bir başka rivayete göre ise kenti eski Yunan'da Irmak Tanrısı Asopos'un su perisi kızlarından Sinope kurmuştur. Antik Çağ'dan beri parlak ve yoğun bir ticari ve kültürel yaşantıya sahip olan Sinop, bu niteliğini Bizans, Selçuklu, Candaroğlu ve Osmanlı yönetimlerinde de sürdürmüş, ayrıca kale ve tersanesiyle bölgenin en önemli askerî üslerinden biri olmuştur. Sinop öyle güzel, öyle değerli bir şehirdir ki, Atatürk Sinop'la ilgili hislerini "Ne olurdu Sinop'un yarı güzelliği Ankara'da olsaydı..." sözleriyle ifade etmiştir. Support Easy Turkish and get interactive transcripts and live vocabulary for all our episodes: easyturkish.fm/membership

Neste podcast: Clóvis de Barros fala sobre convenções sociais a partir da história de Diógenes de Sinope.

Transcripción: En este episodio: • Hablaré del síndrome de Diógenes, un problema social. • En la segunda parte, conocerás a Don Armando, una persona que tenía un pequeño secreto en su casa. ¡Hola! Soy Óscar. Gracias por acompañarme en un nuevo episodio del pódcast de unlimitedspanish.com. Si necesitas el texto del episodio, lo puedes encontrar en unlimitedspanish.com/podcast. Es una buena práctica escuchar y leer al mismo tiempo. No solamente te aseguras de entender todo lo que escuchas, sino que aprender a saber cómo se escribe cada palabra. Vale, empecemos con el tema de hoy. No hace mucho se murió una mujer mayor en la calle donde vivo. Era una mujer encantadora que debía de tener unos 80 años o más. Sus hijos vinieron a vaciar la casa de sus cosas para poderla vender. Resulta que la pobre mujer había acumulado una cantidad impresionante de objetos. Parece ser que ella tenía la tendencia de acumular cosas. Hoy hablaré del síndrome de Diógenes, una condición que quizás no sea muy conocida, pero que tiene un gran efecto en la sociedad. Este síndrome se caracteriza principalmente por la acumulación excesiva de objetos y basura en el hogar. A veces, lo puedes ver en las noticias. Tal vez conozcas a alguien en tu vecindario que guarda una cantidad sorprendente de objetos en su casa. De hecho, no significa nada que tengas cierta tendencia a acumular cosas. Muchas personas son así. Incluso yo tengo que acordarme a veces de deshacerme de cosas que ya no uso, porque se acumulan en casa. No obstante, no hablo de esto. Me refiero a la acumulación extrema, un comportamiento patológico que lleva a las personas a vivir rodeadas de montañas, de objetos y basura. Es irónico que el nombre de este síndrome provenga de Diógenes de Sinope, un filósofo griego que defendía vivir con muy pocas cosas. En contraste absoluto, quienes sufren de este síndrome acumulan indiscriminadamente objetos, aferrándose a la creencia de que serán útiles. Aunque no se cataloga estrictamente como una enfermedad mental, este trastorno de la conducta a menudo coexiste con otros problemas de salud mental y tiende a afectar con mayor frecuencia a las personas de avanzada edad. Esto último se atribuye a veces a experiencias difíciles en el pasado, como haber vivido una guerra, donde la mentalidad de guardar todo lo posible era esencial para la supervivencia. En España, los servicios sociales han encontrado casos alarmantes de personas mayores con síndrome de Diógenes. Por desgracia, se observa que el número de estos casos va en aumento. Cuando se identifica una situación así, los servicios sociales intervienen ofreciendo limpieza, atención médica y apoyo psicológico. Sin embargo, no siempre se recibe bien esta ayuda, y los profesionales deben respetar la autonomía del individuo que decide vivir de cierta manera. Dado que la sociedad está envejeciendo, es probable que veamos un incremento de este síndrome. Esperemos que los gobernantes tengan en cuenta esto y implementen las medidas necesarias. Tengo curiosidad. ¿Sucede lo mismo en tu país? ¿Crees que es un fenómeno que solo pasa en ciudades, o también en pequeños pueblos? Puedes escribir en la sección de comentarios o enviarme un mensaje.

Join Resident Bible Scholar Erin Moon along with Jamie and Evan as we deep dive Clement of Alexandria. You'll hear geography lessons, learn about some controversial theological views, and discover why Clement was called a “master of Christian philosophy.” Is Clement of Alexandria the Pedro Pascal of the second century, and what do potatoes have to do with all this? You'll have to listen to find out!MENTIONS Relevant Past Episode: Who the Hell is Lottie Moon? See us at The Popcast Live! Get tickets for Chicago and Dallas here.  Can I get a visual of Clement? Here you go!  Clement of Alexandria Deep-Dive: Explore his writings here Heretic Hoe Down: Listen to Erin talk about Marcion of Sinope on Patreon Hell Deep-Dive: Listen to SWDGISS: Hell What was that about Greek words and eternity? Read this article by Heleen Keizer Bible Scholar Resource: The Universal Christ by Richard Rohr  BONUS CONTENTWe have tons of additional content, including monthly Fellowship Hall gatherings, Office Hours episodes, and so much more! You can access them now with a 7-day free trial. You'll be able to listen to over 250 more episodes! Tuition is just $5 a month after the trial period. Become a Seminarian here!THE POPCASTCheck out our other podcast: The Popcast with Knox and Jamie. It's a weekly show about pop culture where we educate on the things that entertain but don't matter. Here is our suggested Popcast starter playlist.Subscribe to our Newsletter: The Dish from Faith AdjacentShop our Amazon Link: amazon.com/shop/faithadjacentFollow Faith Adjacent on Socials: Instagram | Twitter | Facebook Learn more about your ad choices. Visit megaphone.fm/adchoicesSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Join Resident Bible Scholar Erin Moon along with Jamie and Evan as we deep dive Clement of Alexandria. You'll hear geography lessons, learn about some controversial theological views, and discover why Clement was called a “master of Christian philosophy.” Is Clement of Alexandria the Pedro Pascal of the second century, and what do potatoes have to do with all this? You'll have to listen to find out! MENTIONS Relevant Past Episode: Who the Hell is Lottie Moon? See us at The Popcast Live! Get tickets for Chicago and Dallas here.  Can I get a visual of Clement? Here you go!  Clement of Alexandria Deep-Dive: Explore his writings here Heretic Hoe Down: Listen to Erin talk about Marcion of Sinope on Patreon Hell Deep-Dive: Listen to SWDGISS: Hell What was that about Greek words and eternity? Read this article by Heleen Keizer Bible Scholar Resource: The Universal Christ by Richard Rohr  BONUS CONTENT We have tons of additional content, including monthly Fellowship Hall gatherings, Office Hours episodes, and so much more! You can access them now with a 7-day free trial. You'll be able to listen to over 250 more episodes! Tuition is just $5 a month after the trial period. Become a Seminarian here! THE POPCAST Check out our other podcast: The Popcast with Knox and Jamie. It's a weekly show about pop culture where we educate on the things that entertain but don't matter. Here is our suggested Popcast starter playlist. Subscribe to our Newsletter: The Dish from Faith Adjacent Shop our Amazon Link: amazon.com/shop/faithadjacent Follow Faith Adjacent on Socials: Instagram | Twitter | Facebook Learn more about your ad choices. Visit megaphone.fm/adchoices

The ancient philosopher Diogenes--nicknamed "The Dog" and decried by Plato as a "Socrates gone mad"--was widely praised and idealized as much as he was mocked and vilified. A favorite subject of sculptors and painters since the Renaissance, his notoriety is equally due to his infamously eccentric behavior, scorn of conventions, and biting aphorisms, and to the role he played in the creation of the Cynic school, which flourished from the 4th century B.C. to the Christian era. In The Dangerous Life and Ideas of Diogenes the Cynic (Oxford UP, 2023), Jean-Manuel Roubineau paints a new portrait of an atypical philosopher whose life left an indelible mark on the Western collective imagination and whose philosophy courses through various schools of thought well beyond antiquity. Roubineau sifts through the many legends and apocryphal stories that surround the life of Diogenes. Was he, the son of a banker, a counterfeiter in his hometown of Sinope? Did he really meet Alexander the Great? Was he truly an apologist for incest, patricide, and anthropophagy? And how did he actually die? To answer these questions, Roubineau retraces the known facts of Diogenes' existence. Beyond the rehashed clichés, this book inspires us to rediscover Diogenes' philosophical legacy--whether it be the challenge to the established order, the detachment from materialism, the choice of a return to nature, or the formulation of a cosmopolitan ideal strongly rooted in the belief that virtue is better revealed in action than in theory. Jean-Manuel Roubineau is a specialist in ancient history. He previously published Milon de Crotone ou l'Invention du Sport and Les cités grecques, winner of the European History Book Prize in 2016. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. 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 ancient philosopher Diogenes--nicknamed "The Dog" and decried by Plato as a "Socrates gone mad"--was widely praised and idealized as much as he was mocked and vilified. A favorite subject of sculptors and painters since the Renaissance, his notoriety is equally due to his infamously eccentric behavior, scorn of conventions, and biting aphorisms, and to the role he played in the creation of the Cynic school, which flourished from the 4th century B.C. to the Christian era. In The Dangerous Life and Ideas of Diogenes the Cynic (Oxford UP, 2023), Jean-Manuel Roubineau paints a new portrait of an atypical philosopher whose life left an indelible mark on the Western collective imagination and whose philosophy courses through various schools of thought well beyond antiquity. Roubineau sifts through the many legends and apocryphal stories that surround the life of Diogenes. Was he, the son of a banker, a counterfeiter in his hometown of Sinope? Did he really meet Alexander the Great? Was he truly an apologist for incest, patricide, and anthropophagy? And how did he actually die? To answer these questions, Roubineau retraces the known facts of Diogenes' existence. Beyond the rehashed clichés, this book inspires us to rediscover Diogenes' philosophical legacy--whether it be the challenge to the established order, the detachment from materialism, the choice of a return to nature, or the formulation of a cosmopolitan ideal strongly rooted in the belief that virtue is better revealed in action than in theory. Jean-Manuel Roubineau is a specialist in ancient history. He previously published Milon de Crotone ou l'Invention du Sport and Les cités grecques, winner of the European History Book Prize in 2016. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The ancient philosopher Diogenes--nicknamed "The Dog" and decried by Plato as a "Socrates gone mad"--was widely praised and idealized as much as he was mocked and vilified. A favorite subject of sculptors and painters since the Renaissance, his notoriety is equally due to his infamously eccentric behavior, scorn of conventions, and biting aphorisms, and to the role he played in the creation of the Cynic school, which flourished from the 4th century B.C. to the Christian era. In The Dangerous Life and Ideas of Diogenes the Cynic (Oxford UP, 2023), Jean-Manuel Roubineau paints a new portrait of an atypical philosopher whose life left an indelible mark on the Western collective imagination and whose philosophy courses through various schools of thought well beyond antiquity. Roubineau sifts through the many legends and apocryphal stories that surround the life of Diogenes. Was he, the son of a banker, a counterfeiter in his hometown of Sinope? Did he really meet Alexander the Great? Was he truly an apologist for incest, patricide, and anthropophagy? And how did he actually die? To answer these questions, Roubineau retraces the known facts of Diogenes' existence. Beyond the rehashed clichés, this book inspires us to rediscover Diogenes' philosophical legacy--whether it be the challenge to the established order, the detachment from materialism, the choice of a return to nature, or the formulation of a cosmopolitan ideal strongly rooted in the belief that virtue is better revealed in action than in theory. Jean-Manuel Roubineau is a specialist in ancient history. He previously published Milon de Crotone ou l'Invention du Sport and Les cités grecques, winner of the European History Book Prize in 2016. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

The ancient philosopher Diogenes--nicknamed "The Dog" and decried by Plato as a "Socrates gone mad"--was widely praised and idealized as much as he was mocked and vilified. A favorite subject of sculptors and painters since the Renaissance, his notoriety is equally due to his infamously eccentric behavior, scorn of conventions, and biting aphorisms, and to the role he played in the creation of the Cynic school, which flourished from the 4th century B.C. to the Christian era. In The Dangerous Life and Ideas of Diogenes the Cynic (Oxford UP, 2023), Jean-Manuel Roubineau paints a new portrait of an atypical philosopher whose life left an indelible mark on the Western collective imagination and whose philosophy courses through various schools of thought well beyond antiquity. Roubineau sifts through the many legends and apocryphal stories that surround the life of Diogenes. Was he, the son of a banker, a counterfeiter in his hometown of Sinope? Did he really meet Alexander the Great? Was he truly an apologist for incest, patricide, and anthropophagy? And how did he actually die? To answer these questions, Roubineau retraces the known facts of Diogenes' existence. Beyond the rehashed clichés, this book inspires us to rediscover Diogenes' philosophical legacy--whether it be the challenge to the established order, the detachment from materialism, the choice of a return to nature, or the formulation of a cosmopolitan ideal strongly rooted in the belief that virtue is better revealed in action than in theory. Jean-Manuel Roubineau is a specialist in ancient history. He previously published Milon de Crotone ou l'Invention du Sport and Les cités grecques, winner of the European History Book Prize in 2016. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Hi! I'm Georgiana, and I'm back with a new episode. I'm here to help you speak English fluently. And what do you need to speak fluently? You need to LISTEN, LISTEN, LISTEN, and LISTEN. :) If you want to help me, SHARE the podcast with your friends and family. That would mean a lot. Thanks. On my website you can get the 5 Secrets to speak English and also my premium courses. Before we start, get the transcript at SpeakEnglishPodcast.com/podcast It's completely free! Ok, let's start! Today, I want to talk about something called Diogenes syndrome. It might not be something you're familiar with, but it's a big deal in society. This syndrome is about people accumulating too much stuff in their homes. My friend shared a story with me last week about her dear 80-year-old neighbor who recently passed away. Her children came to clear out the house so they could sell it. It turns out that the poor woman had collected a lot of stuff over the years—furniture, boxes, and more. It seems like she had a habit of collecting things. You might have seen cases like this in the news, or maybe you know someone who just can't seem to throw things away. It's like they have a habit of hoarding stuff. Many people can relate to this—I sometimes have to remind myself to get rid of things I don't need anymore because they start piling up at home. But what I'm talking about here is more extreme. It's a condition where people hoard so much stuff that their homes become overwhelmed with clutter. Ironically, it's named after Diogenes of Sinope, an ancient Greek philosopher who believed in living with very little. People with this syndrome, however, collect things indiscriminately, thinking they might need them one day. While it's not officially classified as a mental illness, it often goes hand in hand with other mental health issues, and it tends to affect older people more. Some experts think it might stem from difficult experiences in the past, like living through a war, where holding onto things was a matter of survival. In the US, when someone has Diogenes syndrome, people try to help them in different ways. Here's what they do: Doctors or nurses might visit their homes to see if they are physically and mentally okay. Mental health experts can talk to them and try to help them feel better. Support from Social Workers: These are people who help others with their problems. They can arrange for someone to clean their house, talk to them about keeping it tidy, and connect them with other helpful services like food or counseling. Keeping in Touch: It's essential to check on them to ensure they get the help they need. Sometimes, the Law Gets Involved: If the person is in danger or putting others in danger, some legal steps might need to be taken to make sure they get the proper care. The goal is always to make sure the person is safe and healthy. It's also essential for more people to learn about Diogenes syndrome so that those who need help can get it sooner. Sometimes, people don't want help, and professionals must respect their choice to live as they please. Research shows that the causes of Diogenes syndrome are complicated—it could be genetic, psychological, or tied to traumatic events. As society ages, we might see more of this syndrome cropping up. It's something policymakers need to think about and take action on. Is it the same where you live? If you have any insights, feel free to share.

My links: My patreon: ⁠https://www.patreon.com/user?u=103280827 My Ko-fi: https://ko-fi.com/rhetoricrevolution Send me a voice message!: https://podcasters.spotify.com/pod/show/liam-connerly TikTok: ⁠https://www.tiktok.com/@mrconnerly?is_from_webapp=1&sender_device=pc⁠ Email: ⁠rhetoricrevolution@gmail.com⁠ Instagram: https://www.instagram.com/connerlyliam/ Podcast | Latin in Layman's - A Rhetoric Revolution https://open.spotify.com/show/0EjiYFx1K4lwfykjf5jApM?si=b871da6367d74d92 acrobat From the word akri (άκρη — “tip” or “edge”) and the verb vaino (βαίνω — “to walk”), an acrobat is someone who walks on the edge, often on tiptoe. cemetery A lot of Greek words used in English like to disguise themselves as Old French or Latin. Don't let looks deceive you, though: This example actually comes from the Greek word koimame (κοιμάμαι — “to sleep”), which is also the root of another word, koimitirion (κοιμητήριο — “dormitory”). Is it creepy, then, that we call our final places of rest “dormitories for the dead”? Perhaps. cynicism The word "cynicism" comes from the Greek word "kynikos," which means "dog-like." This is because the Cynics, a school of ancient Greek philosophy, were known for their simple, ascetic lifestyle and their outspoken criticism of social conventions. They were often compared to dogs, who were seen as independent and untamed creatures. The Cynics were founded by Antisthenes, a student of Socrates. Antisthenes believed that the only true good was virtue, and that everything else was a distraction. He argued that people should live in accordance with nature, which meant rejecting material possessions, social status, and even family ties. The most famous Cynic was Diogenes of Sinope. Diogenes lived in a barrel and begged for food. He was known for his sharp wit and his willingness to challenge conventional wisdom. He once famously told Alexander the Great to "get out of my sun," when the king came to visit him. The Cynics were a minority movement, but they had a significant influence on later philosophers, such as the Stoics and the Epicureans. Their ideas about virtue, simplicity, and independence continue to be relevant today. democracy Ahh, good old democracy. Combining demos (δήμος — “people”) and kratos (κράτος — “power”), the meaning of this quintessential Greek word used in English is simply put: power to the people!

He was the brother of the Apostle Peter, from Bethsaida on the shore of Lake Gennesaret. Andrew left his fisherman's trade to become a disciple of St John the Baptist. Soon after the Forerunner had baptized Jesus, he said to Andrew and his other disciple John the Theologian, "Behold the Lamb of God!" At this, both disciples followed after Jesus. After conversing with Christ, Andrew hurried home and told his brother Simon Peter, "We have found the Messiah." For being the first to recognize Jesus as the Christ, St Andrew is called the First-Called.   After Pentecost, Andrew was appointed to preach the Gospel around the Black Sea and in Thrace and Macedonia, traveling as far as Lazica in the Caucasus. According to Slavic tradition his travels took him even further, into the land that was later to be called Russia.   In later travels the Apostle preached throughout Asia Minor with St John the Theologian, then traveled to Mesopotamia, then back to Sinope on the Black Sea, and finally to Patras in the Peloponnese, where he soon established a large community of Christians. One of his converts was Maximilla, the wife of Aegeates, the Proconsul of that region. Aegeates was so angered by his wife's conversion that he had the Apostle arrested and crucified head downwards on a cross in the shape of an "X." The holy Apostle rejoiced to be allowed to suffer the same death as his Master.   The holy relics of St Andrew, after various travels, were returned to Patras in 1964, where they are now venerated.   In the West, St Andrew is venerated as the patron of Scotland: in the Middle Ages, more than eight hundred churches in Scotland were dedicated to him.

He was the brother of the Apostle Peter, from Bethsaida on the shore of Lake Gennesaret. Andrew left his fisherman's trade to become a disciple of St John the Baptist. Soon after the Forerunner had baptized Jesus, he said to Andrew and his other disciple John the Theologian, "Behold the Lamb of God!" At this, both disciples followed after Jesus. After conversing with Christ, Andrew hurried home and told his brother Simon Peter, "We have found the Messiah." For being the first to recognize Jesus as the Christ, St Andrew is called the First-Called.   After Pentecost, Andrew was appointed to preach the Gospel around the Black Sea and in Thrace and Macedonia, traveling as far as Lazica in the Caucasus. According to Slavic tradition his travels took him even further, into the land that was later to be called Russia.   In later travels the Apostle preached throughout Asia Minor with St John the Theologian, then traveled to Mesopotamia, then back to Sinope on the Black Sea, and finally to Patras in the Peloponnese, where he soon established a large community of Christians. One of his converts was Maximilla, the wife of Aegeates, the Proconsul of that region. Aegeates was so angered by his wife's conversion that he had the Apostle arrested and crucified head downwards on a cross in the shape of an "X." The holy Apostle rejoiced to be allowed to suffer the same death as his Master.   The holy relics of St Andrew, after various travels, were returned to Patras in 1964, where they are now venerated.   In the West, St Andrew is venerated as the patron of Scotland: in the Middle Ages, more than eight hundred churches in Scotland were dedicated to him.

He was the brother of the Apostle Peter, from Bethsaida on the shore of Lake Gennesaret. Andrew left his fisherman's trade to become a disciple of St John the Baptist. Soon after the Forerunner had baptized Jesus, he said to Andrew and his other disciple John the Theologian, "Behold the Lamb of God!" At this, both disciples followed after Jesus. After conversing with Christ, Andrew hurried home and told his brother Simon Peter, "We have found the Messiah." For being the first to recognize Jesus as the Christ, St Andrew is called the First-Called.   After Pentecost, Andrew was appointed to preach the Gospel around the Black Sea and in Thrace and Macedonia, traveling as far as Lazica in the Caucasus. According to Slavic tradition his travels took him even further, into the land that was later to be called Russia.   In later travels the Apostle preached throughout Asia Minor with St John the Theologian, then traveled to Mesopotamia, then back to Sinope on the Black Sea, and finally to Patras in the Peloponnese, where he soon established a large community of Christians. One of his converts was Maximilla, the wife of Aegeates, the Proconsul of that region. Aegeates was so angered by his wife's conversion that he had the Apostle arrested and crucified head downwards on a cross in the shape of an "X." The holy Apostle rejoiced to be allowed to suffer the same death as his Master.   The holy relics of St Andrew, after various travels, were returned to Patras in 1964, where they are now venerated.   In the West, St Andrew is venerated as the patron of Scotland: in the Middle Ages, more than eight hundred churches in Scotland were dedicated to him.

She was a maiden of fifteen who lived with her parents in the Christian enclave of Sinope in Pontus during the 1700s. One day, as she went to the marketplace, she passed by the house of the local Pasha (governor), who, seeing her beauty, was seized by lust for her. He ordered his servants to bring her to him, and made two attempts to defile her; each time, however, he was prevented by a mysterious power that kept him from her like an invisible wall. Determined to have his way for her, he kept her prisoner in his house; but she was able to slip away and run home to her parents' house.   Enraged that his prey had escaped, the Pasha called together the leaders of the Christian community and promised that, unless Helen were handed over to him, all the Christians in the town would be massacred. Grief-stricken and fearful, the leaders persuaded Helen's father to return the girl to the palace. The vile Pasha made several more attempts to rape the Saint, but once again he was restrained as if by an invisible wall as she recited the Six Psalms and all the prayers that she knew by heart. Realizing that he was powerless against her, the Pasha had her thrown in the common jail, then ordered that she be tortured to death. The executioners subjected the maiden to several cruel torments before killing her by driving two nails into her skull and beheading her. They then put her body in a sack and threw it in the Black Sea.   Some Greek sailors followed a heavenly light to the place where the sack had sunk, and divers retrieved the Saint's relics, which immediately revealed themselves as a source of healing for many. Her body was taken to Russia; her head was placed in the church in Sinope, where it continued to work miracles, especially for those who suffered from headaches. When the Greeks were driven from Sinope in 1924, refugees took the head with them. It is venerated today in a church near Thessalonika.

She was a maiden of fifteen who lived with her parents in the Christian enclave of Sinope in Pontus during the 1700s. One day, as she went to the marketplace, she passed by the house of the local Pasha (governor), who, seeing her beauty, was seized by lust for her. He ordered his servants to bring her to him, and made two attempts to defile her; each time, however, he was prevented by a mysterious power that kept him from her like an invisible wall. Determined to have his way for her, he kept her prisoner in his house; but she was able to slip away and run home to her parents' house.   Enraged that his prey had escaped, the Pasha called together the leaders of the Christian community and promised that, unless Helen were handed over to him, all the Christians in the town would be massacred. Grief-stricken and fearful, the leaders persuaded Helen's father to return the girl to the palace. The vile Pasha made several more attempts to rape the Saint, but once again he was restrained as if by an invisible wall as she recited the Six Psalms and all the prayers that she knew by heart. Realizing that he was powerless against her, the Pasha had her thrown in the common jail, then ordered that she be tortured to death. The executioners subjected the maiden to several cruel torments before killing her by driving two nails into her skull and beheading her. They then put her body in a sack and threw it in the Black Sea.   Some Greek sailors followed a heavenly light to the place where the sack had sunk, and divers retrieved the Saint's relics, which immediately revealed themselves as a source of healing for many. Her body was taken to Russia; her head was placed in the church in Sinope, where it continued to work miracles, especially for those who suffered from headaches. When the Greeks were driven from Sinope in 1924, refugees took the head with them. It is venerated today in a church near Thessalonika.

She was a maiden of fifteen who lived with her parents in the Christian enclave of Sinope in Pontus during the 1700s. One day, as she went to the marketplace, she passed by the house of the local Pasha (governor), who, seeing her beauty, was seized by lust for her. He ordered his servants to bring her to him, and made two attempts to defile her; each time, however, he was prevented by a mysterious power that kept him from her like an invisible wall. Determined to have his way for her, he kept her prisoner in his house; but she was able to slip away and run home to her parents' house.   Enraged that his prey had escaped, the Pasha called together the leaders of the Christian community and promised that, unless Helen were handed over to him, all the Christians in the town would be massacred. Grief-stricken and fearful, the leaders persuaded Helen's father to return the girl to the palace. The vile Pasha made several more attempts to rape the Saint, but once again he was restrained as if by an invisible wall as she recited the Six Psalms and all the prayers that she knew by heart. Realizing that he was powerless against her, the Pasha had her thrown in the common jail, then ordered that she be tortured to death. The executioners subjected the maiden to several cruel torments before killing her by driving two nails into her skull and beheading her. They then put her body in a sack and threw it in the Black Sea.   Some Greek sailors followed a heavenly light to the place where the sack had sunk, and divers retrieved the Saint's relics, which immediately revealed themselves as a source of healing for many. Her body was taken to Russia; her head was placed in the church in Sinope, where it continued to work miracles, especially for those who suffered from headaches. When the Greeks were driven from Sinope in 1924, refugees took the head with them. It is venerated today in a church near Thessalonika.