Podcast appearances and mentions of Thomas Taylor

Thomas Taylor is an OG professional paintball player currently in free agency. In his over two decades of playing professional paintball Thomas has become an icon in the sport of paintball and is one of the bright minds also coaching the next generation of the game. Matty Marshall is the voice of paintball and one of the most influential paintball personalities the game has ever had. He is also a retired professional paintball player that had an immense amount of success on the field. JOIN THE DISCORD:https://www.patreon.com/bePatron?u=34554029PTG SHOW SPONSORS:LONE WOLF PAINTBALL: https://www.lonewolfpaintball.comHORMESIS PAINTBALL: https://hormesispaintball.com/HKARMY: https://www.hkarmy.com/David Roque: CPA Assistant AHSBIZ@GMAIL.COMSupport the showJoin the PTG community by clicking the orange

In the gritty 1970's a band of teens, which were uncharacteristically led by a near 30 year old soldier, let drugs and a disregard for human life guide their judgement. The results were fatal and unbelievable.This was originally "Episode 2", but this is the representation (finally) due to audio issues.

In S4E13 - the ARCANVM S4 finale - I sit down with with philosopher, Platonist, and content creator Eric Orwoll. Eric's work in dialogue with various collaborators has positioned him as an outstanding voice in the study of Platonism. Specifically, his work in reviewing the Iamblichean curriculum of the Platonic dialogues, Proclus' Elements of Theology, and the dissertations and essays of Thomas Taylor on the various aspects of Platonism and Neoplatonism are among what I consider to be the most important influences in my own work. Eric: https://www.youtube.com/@understandingplato1134 https://returntotheland.org For all things Ike be sure to visit: https://ikebaker.com Support Arcanvm on Patreon: https://patreon.com/arcanvm Follow on IG: @a.r.c.a.n.v.m Facebook: https://facebook.com/arcanvvm Contact: arcanvvm@gmail.com --- Support this podcast: https://podcasters.spotify.com/pod/show/arcanvm/support

The weekly news analysis from I Hate Politics: Washington Metro and the National Education Association, NEA, the country's biggest union, reach labor contracts with their own unions. Metro to reopen the Glenmont Red Line section as planned September 1. Three Maryland leaders get primetime speaking roles at the DNC, one of them Angela Alsobrooks is tied in a close race against former state governor Larry Hogan. The MCPS superintendent Thomas Taylor has a music video for the new school year.

He was an unknown 23-year-old working at a Cambridge bookstore when Thomas Taylor got a commission for the cover of a children's book. The author JK Rowling was as little known as he was. 在接到委托为一本儿童书籍绘制封面画前，23 岁的托马斯·泰勒只是剑桥一家书店里名不见经传的店员。书的作者 J·K·罗琳和他同样鲜为人知。 As the illustrator, Mr Taylor read the manuscript, so he was one of the first people to get a glimpse of the world of Harry Potter and Hogwarts, where the world is magic and the rest are just muggles. It was up to him to visualise the young boy with round glasses and a lightning bolt scar. 作为插画师，泰勒先生是第一批阅读了书籍原稿的人，得以率先看到哈利·波特与霍格沃茨魔法学校这个区分了魔法与 “麻瓜（不会使用魔法的人）” 的世界。用自己的画笔呈现出那个戴圆框眼镜、有闪电形伤疤的年轻男孩成为了他的责任。 That watercolour has fetched 1.9 million dollars at a New York auction. 这幅水彩画在纽约市举行的一场拍卖会上以 190 万美元的价格成交。词汇表commission 委托cover 封面illustrator 插画师manuscript 原稿glimpse 看到muggles 麻瓜，不会魔法的人visualise 呈现出watercolour 水彩画fetched 以…价格成交/卖出auction 拍卖会

On today's Closer Look with Rose Scott, we learn the details about a lawsuit that was settled between the ACLU and ACLU of Georgia against the Fulton County District Attorney's Office. The ACLU accused the DA's Office of not adhering to a rule about unindicted individuals detained on felony charges for 45 days at the Fulton County Jail. Fallon McClure, deputy director for policy and advocacy at ACLU of Georgia and Legal Director Cory Isaacson discuss how their settlement is a step towards addressing overcrowding at the Rice Street detention center.Also, Atlanta now has three skateparks with plans for seven by 2031. One of which was recently named in honor of Thomas Taylor, somebody who impacted many while he was alive. WABE's Christopher Alston shares the story.Then, data collected by the CDC and the Brady Campaign to Prevent Gun Violence calculates how Black and Brown Communities continue to be disproportionately impacted by gun violence. Rose talks with Dr. Keisha Lindsay Nurse, an Epidemic Intelligence Service Officer with the CDC, about how her family was personally affected and what the data doesn't show about gun violence.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Atlanta's City Council fields ideas for fixing the city's water system; Fatal traffic figures for Georgia are in, and they're up. WAY up; and Remembering skate great Thomas Taylor.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

La Actualidad de Cuerpos especiales la protagoniza un estudio que revela que 4 de cada 10 alumnos españoles no sabe lo que está viendo cuando ve una factura o una nóminay el hito alcanzado por la venta de la primera imagen de Harry Potter se ha vendido por 1,9 millones de euros, una acuarela de Thomas Taylor para la primera edición de Harry Potter y la piedra filosofal.

La Actualidad de Cuerpos especiales la protagoniza un estudio que revela que 4 de cada 10 alumnos españoles no sabe lo que está viendo cuando ve una factura o una nóminay el hito alcanzado por la venta de la primera imagen de Harry Potter se ha vendido por 1,9 millones de euros, una acuarela de Thomas Taylor para la primera edición de Harry Potter y la piedra filosofal.

In this minisode, Melissa talks about the importance of read alouds and silent reading time. She shares some reading successes in her classroom and encourages teachers to  reflect on how far their students have come.

Thanks for listening to Season 4, Episode 18 of Dialogue Alley! In this episode, Erik, Carly, and Melanie talk about:News: New box set! Main Topic: All the translations that use Thomas Taylor cover art.Translation of the Show: Ancient Greek Philosopher's StoneDialogue Alley is the official podcast of The Potter CollectorCarly @alltheprettybooks on InstagramErik @knockturnerik on InstagramMelanie @theharrypottercollection on InstagramPeter @ThePotterCollector on InstagramThanks to our Editor: TommyImages of books that are discussed on this episode will be available on Instagram @dialogueallypodcast, as well as DialogueAlley.com and alltheprettybooks.net For more content from The Potter Collector, visit Peter's WebsiteJOIN US ON PATREON!! You can get access to our Discord, ad-free episodes, and our BONUS EPISODES! patreon.com/dialoguealleySend Questions and Listener Mail to: Dialoguealleypodcast@gmail.comVisit our site dialoguealley.com We would love to hear from you!Music:The Magic Shoes 

WARNING: The audio in this video has a lot of background noise. We recommend watching the video rather than only listening! We go LIVE from the WCPPL event 1! We were behind the scenes at the PTG booth doing interviews with players all weekend long. The vibe was amazing and this is some fun content you will want to WATCH rather than LISTEN to. Tune in to hear from pro players and divisional players alike! Raney, Thomas Taylor, Colin Cherry, YaYa, Ben Sloffer, Cyrus, Grayson, Royce, Lil G and more! Please let us know what you think of these style videos in the comments! JOIN THE DISCORD:https://www.patreon.com/bePatron?u=34554029PTG SHOW SPONSORS:LONE WOLF PAINTBALL: https://www.lonewolfpaintball.comHORMESIS PAINTBALL: https://hormesispaintball.com/HKARMY: https://www.hkarmy.com/David Roque: CPA Assistant AHSBIZ@GMAIL.COMSupport the show

To learn more about the SmartSocial.com Teen Life Coach program, visit our website and book a consultation with Lisa:  https://smartsocial.com/coaching#registerDon't forget to like, share, and subscribe to stay updated with the latest episodes. Thanks for listening!Join our next live event:  https://smartsocial.com/#live-events Join our free newsletter for parents and educators: https://smartsocial.com/newsletter/Register for a free online Parent Night to learn the hidden safety features on popular apps: https://smartsocial.com/social-media-webinar/Become a Smart Social VIP (Very Informed Parents) Member and unlock 30+ workshops (learn online safety and how to Shine Online™): https://learn.smartsocial.com/Download the free Smart Social app: https://smartsocial.com/appLearn the top 150 popular teen apps: https://smartsocial.com/app-guide-parents-teachers/View the top parental control software: https://smartsocial.com/parental-control-software/Learn the latest Teen Slang, Emojis & Hashtags: https://smartsocial.com/teen-slang-emojis-hashtags-list/Get ideas for offline activities for your students: https://smartsocial.com/offline-activities-reduce-screentime/Get Educational Online Activity ideas for your students: https://smartsocial.com/online-activitiesUltimate Guide To Child Sex Trafficking

To learn more about the SmartSocial.com Teen Life Coach program, visit our website and book a consultation with Lisa:  https://smartsocial.com/coaching#registerDon't forget to like, share, and subscribe to stay updated with the latest episodes. Thanks for listening!Join our next live event:  https://smartsocial.com/#live-events Join our free newsletter for parents and educators: https://smartsocial.com/newsletter/Register for a free online Parent Night to learn the hidden safety features on popular apps: https://smartsocial.com/social-media-webinar/Become a Smart Social VIP (Very Informed Parents) Member and unlock 30+ workshops (learn online safety and how to Shine Online™): https://learn.smartsocial.com/Download the free Smart Social app: https://smartsocial.com/appLearn the top 150 popular teen apps: https://smartsocial.com/app-guide-parents-teachers/View the top parental control software: https://smartsocial.com/parental-control-software/Learn the latest Teen Slang, Emojis & Hashtags: https://smartsocial.com/teen-slang-emojis-hashtags-list/Get ideas for offline activities for your students: https://smartsocial.com/offline-activities-reduce-screentime/Get Educational Online Activity ideas for your students: https://smartsocial.com/online-activitiesUltimate Guide To Child Sex Trafficking

Thomas Taylor is one of the best snake players to ever play the game. A true professional and a veteran that has more trophies than most have tournament experience. In a shocking move to to NYX, Thomas has stunned the paintball world to be reunited with his former coach Rich Telford. Thomas will bring an immense amount of championship pedigree to a team of young up and coming talent that has been on the verge of a deep Sunday run. There is also a lot of other crazy off-season news that we shake out! JOIN THE DISCORD:https://www.patreon.com/bePatron?u=34554029PTG SHOW SPONSORS:LONE WOLF PAINTBALL: https://www.lonewolfpaintball.comHORMESIS PAINTBALL: https://hormesispaintball.com/HKARMY: https://www.hkarmy.com/TRANZFUSE: https://tranzlabs.com/?ref=PLAYTHEGAM...David Roque: CPA Assistant AHSBIZ@GMAIL.COMSupport the show

Aristotle (384 BCE - 322 BCE)Translated by Thomas Taylor (1758 - 1835) Physics (Greek: Φυσικὴ ἀκρόασις; Latin: Physica, or Physicae Auscultationes) discusses concepts including: substance, accident, the infinite, causation, motion, time and the Prime Mover. (Summary by Geoffrey Edwards) Genre(s): Classics (Greek & Latin Antiquity), *Non-fiction, Nature Language: English --- Support this podcast: https://podcasters.spotify.com/pod/show/librivox1/support

Listen to this episode on Spotify or Apple Podcasts Let's face it the New Testament probably calls Jesus God (or god) a couple of times and so do early Christian authors in the second century. However, no one offers much of an explanation for what they mean by the title. Did early Christians think Jesus was God because he represented Yahweh? Did they think he was God because he shared the same eternal being as the Father? Did they think he was a god because that's just what they would call any immortalized human who lived in heaven? In this presentation I focus on the question from the perspective of Greco-Roman theology. Drawing on the work of David Litwa, Andrew Perriman, Barry Blackburn, and tons of ancient sources I seek to show how Mediterranean converts to Christianity would have perceived Jesus based on their cultural and religious assumptions. This presentation is from the 3rd Unitarian Christian Alliance Conference on October 20, 2023 in Springfield, OH. Here is the original pdf of this paper. https://www.youtube.com/watch?v=c5Z3QbQ7dHc —— Links —— See more scholarly articles by Sean Finnegan Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read his bio here Introduction When early Christian authors called Jesus “god” (or “God”) what did they mean?[1] Modern apologists routinely point to pre-Nicene quotations in order to prove that early Christians always believed in the deity of Christ, by which they mean that he is of the same substance (homoousios) as the Father. However, most historians agree that Christians before the fourth century simply didn't have the cognitive categories available yet to think of Christ in Nicene or Chalcedonian ways. If this consensus is correct, it behooves us to consider other options for defining what early Christian authors meant. The obvious place to go to get an answer to our initial question is the New Testament. However, as is well known, the handful of instances in which authors unambiguously applied god (θεός) to Christ are fraught with textual uncertainty, grammatical ambiguity, and hermeneutical elasticity.[2]  What's more, granting that these contested texts[3] all call Jesus “god” provides little insight into what they might mean by that phrase. Turning to the second century, the earliest handful of texts that say Jesus is god are likewise textually uncertain or terse.[4] We must wait until the second half of the second century and beyond to have more helpful material to examine. We know that in the meanwhile some Christians were saying Jesus was god. What did they mean? One promising approach is to analyze biblical texts that call others gods. We find helpful parallels with the word god (אֱלֹהִים) applied to Moses (Exod 7.1; 4.16), judges (Exod 21.6; 22.8-9), kings (Is 9.6; Ps 45.6), the divine council (Ps 82.1, 6), and angels (Ps 8.6). These are texts in which God imbues his agents with his authority to represent him in some way. This rare though significant way of calling a representative “god,” continues in the NT with Jesus' clever defense to his accusers in John 10.34-36. Lexicons[5] have long recognized this “Hebraistic” usage and recent study tools such as the New English Translation (NET)[6] and the Zondervan Illustrated Bible Background Commentary[7] also note this phenomenon. But, even if this agency perspective is the most natural reading of texts like Heb 1.8, later Christians, apart from one or two exceptions appear to be ignorant of this usage.[8] This interpretation was likely a casualty of the so-called parting of the ways whereby Christianity transitioned from a second-temple-Jewish movement to a Gentile-majority religion. As such, to grasp what early postapostolic Christians believed, we must turn our attention elsewhere. Michael Bird is right when he says, “Christian discourses about deity belong incontrovertibly in the Greco-Roman context because it provided the cultural encyclopedia that, in diverse ways, shaped the early church's Christological conceptuality and vocabulary.”[9] Learning Greco-Roman theology is not only important because that was the context in which early Christians wrote, but also because from the late first century onward, most of our Christian authors converted from that worldview. Rather than talking about the Hellenization of Christianity, we should begin by asking how Hellenists experienced Christianization. In other words, Greco-Roman beliefs about the gods were the default lens through which converts first saw Christ. In order to explore how Greco-Roman theology shaped what people believed about Jesus as god, we do well to begin by asking how they defined a god. Andrew Perriman offers a helpful starting point. “The gods,” he writes, “are mostly understood as corporeal beings, blessed with immortality, larger, more beautiful, and more powerful than their mortal analogues.”[10] Furthermore, there were lots of them! The sublunar realm was, in the words of Paula Fredriksen, “a god-congested place.”[11] What's more, “[S]harp lines and clearly demarcated boundaries between divinity and humanity were lacking."[12] Gods could appear as people and people could ascend to become gods. Comprehending what Greco-Roman people believed about gods coming down and humans going up will occupy the first part of this paper. Only once we've adjusted our thinking to their culture, will we walk through key moments in the life of Jesus of Nazareth to hear the story with ancient Mediterranean ears. Lastly, we'll consider the evidence from sources that think of Jesus in Greco-Roman categories. Bringing this all together we'll enumerate the primary ways to interpret the phrase “Jesus is god” available to Christians in the pre-Nicene period. Gods Coming Down and Humans Going Up The idea that a god would visit someone is not as unusual as it first sounds. We find plenty of examples of Yahweh himself or non-human representatives visiting people in the Hebrew Bible.[13] One psalmist even referred to angels or “heavenly beings” (ESV) as אֱלֹהִים (gods).[14] The Greco-Roman world too told stories about divine entities coming down to interact with people. Euripides tells about the time Zeus forced the god Apollo to become a human servant in the house of Admetus, performing menial labor as punishment for killing the Cyclopes (Alcestis 1). Baucis and Philemon offered hospitality to Jupiter and Mercury when they appeared in human form (Ovid, Metamorphoses 8.26-34). In Homer's Odyssey onlookers warn Antinous for flinging a stool against a stranger since “the gods do take on the look of strangers dropping in from abroad”[15] (17.534-9). Because they believed the boundary between the divine realm and the Earth was so permeable, Mediterranean people were always on guard for an encounter with a god in disguise. In addition to gods coming down, in special circumstances, humans could ascend and become gods too. Diodorus of Sicily demarcated two types of gods: those who are “eternal and imperishable, such as the sun and the moon” and “the other gods…terrestrial beings who attained to immortal honour”[16] (The Historical Library of Diodorus the Sicilian 6.1). By some accounts, even the Olympian gods, including Kronos and Uranus were once mortal men.[17] Among humans who could become divine, we find several distinguishable categories, including heroes, miracle workers, and rulers. We'll look at each briefly before considering how the story of Jesus would resonate with those holding a Greco-Roman worldview. Deified Heroes Cornutus the Stoic said, “[T]he ancients called heroes those who were so strong in body and soul that they seemed to be part of a divine race.” (Greek Theology 31)[18] At first this statement appears to be a mere simile, but he goes on to say of Heracles (Hercules), the Greek hero par excellence, “his services had earned him apotheosis” (ibid.). Apotheosis (or deification) is the process by which a human ascends into the divine realm. Beyond Heracles and his feats of strength, other exceptional individuals became deified for various reasons. Amphiarus was a seer who died in the battle at Thebes. After opening a chasm in the earth to swallow him in battle, “Zeus made him immortal”[19] (Apollodorus, Library of Greek Mythology 3.6). Pausanias says the custom of the inhabitants of Oropos was to drop coins into Amphiarus' spring “because this is where they say Amphiarus rose up as a god”[20] (Guide to Greece 1.34). Likewise, Strabo speaks about a shrine for Calchas, a deceased diviner from the Trojan war (Homer, Illiad 1.79-84), “where those consulting the oracle sacrifice a black ram to the dead and sleep in its hide”[21] (Strabo, Geography 6.3.9). Though the great majority of the dead were locked away in the lower world of Hades, leading a shadowy pitiful existence, the exceptional few could visit or speak from beyond the grave. Lastly, there was Zoroaster the Persian prophet who, according to Dio Chrysostom, was enveloped by fire while he meditated upon a mountain. He was unharmed and gave advice on how to properly make offerings to the gods (Dio Chrysostom, Discourses 36.40). The Psuedo-Clementine Homilies include a story about a lightning bolt striking and killing Zoroaster. After his devotees buried his body, they built a temple on the site, thinking that “his soul had been sent for by lightning” and they “worshipped him as a god”[22] (Homily 9.5.2). Thus, a hero could have extraordinary strength, foresight, or closeness to the gods resulting in apotheosis and ongoing worship and communication. Deified Miracle Workers Beyond heroes, Greco-Roman people loved to tell stories about deified miracle workers. Twice Orpheus rescued a ship from a storm by praying to the gods (Diodorus of Sicily 4.43.1f; 48.5f). After his death, surviving inscriptions indicate that he both received worship and was regarded as a god in several cities.[23] Epimenides “fell asleep in a cave for fifty-seven years”[24] (Diogenes Laertius, Lives of Eminent Philosophers 1.109). He also predicted a ten-year period of reprieve from Persian attack in Athens (Plato Laws 1.642D-E). Plato called him a divine man (θεῖος ἀνήρ) (ibid.) and Diogenes talked of Cretans sacrificing to him as a god (Diogenes, Lives 1.114). Iamblichus said Pythagoras was the son of Apollo and a mortal woman (Life of Pythagoras 2). Nonetheless, the soul of Pythagoras enjoyed multiple lives, having originally been “sent to mankind from the empire of Apollo”[25] (Life 2). Diogenes and Lucian enumerate the lives the pre-existent Pythagoras led, including Aethalides, Euphorbus, Hermotimus, and Pyrrhus (Diogenes, Life of Pythagoras 4; Lucian, The Cock 16-20). Hermes had granted Pythagoras the gift of “perpetual transmigration of his soul”[26] so he could remember his lives while living or dead (Diogenes, Life 4). Ancient sources are replete with Pythagorean miracle stories.[27] Porphyry mentions several, including taming a bear, persuading an ox to stop eating beans, and accurately predicting a catch of fish (Life of Pythagoras 23-25). Porphyry said Pythagoras accurately predicted earthquakes and “chased away a pestilence, suppressed violent winds and hail, [and] calmed storms on rivers and on seas” (Life 29).[28] Such miracles, argued the Pythagoreans made Pythagoras “a being superior to man, and not to a mere man” (Iamblichus, Life 28).[29] Iamblichus lays out the views of Pythagoras' followers, including that he was a god, a philanthropic daemon, the Pythian, the Hyperborean Apollo, a Paeon, a daemon inhabiting the moon, or an Olympian god (Life 6). Another pre-Socratic philosopher was Empedocles who studied under Pythagoras. To him sources attribute several miracles, including stopping a damaging wind, restoring the wind, bringing dry weather, causing it to rain, and even bringing someone back from Hades (Diogenes, Lives 8.59).[30] Diogenes records an incident in which Empedocles put a woman into a trance for thirty days before sending her away alive (8.61). He also includes a poem in which Empedocles says, “I am a deathless god, no longer mortal, I go among you honored by all, as is right”[31] (8.62). Asclepius was a son of the god Apollo and a human woman (Cornutus, Greek Theology 33). He was known for healing people from diseases and injuries (Pindar, Pythian 3.47-50). “[H]e invented any medicine he wished for the sick, and raised up the dead”[32] (Pausanias, Guide to Greece 2.26.4). However, as Diodorus relates, Hades complained to Zeus on account of Asclepius' diminishing his realm, which resulted in Zeus zapping Asclepius with a thunderbolt, killing him (4.71.2-3). Nevertheless, Asclepius later ascended into heaven to become a god (Hyginus, Fables 224; Cicero, Nature of the Gods 2.62).[33] Apollonius of Tyana was a famous first century miracle worker. According to Philostratus' account, the locals of Tyana regard Apollonius to be the son of Zeus (Life 1.6). Apollonius predicted many events, interpreted dreams, and knew private facts about people. He rebuked and ridiculed a demon, causing it to flee, shrieking as it went (Life 2.4).[34] He even once stopped a funeral procession and raised the deceased to life (Life 4.45). What's more he knew every human language (Life 1.19) and could understand what sparrows chirped to each other (Life 4.3). Once he instantaneously transported himself from Smyrna to Ephesus (Life 4.10). He claimed knowledge of his previous incarnation as the captain of an Egyptian ship (Life 3.23) and, in the end, Apollonius entered the temple of Athena and vanished, ascending from earth into heaven to the sound of a choir singing (Life 8.30). We have plenty of literary evidence that contemporaries and those who lived later regarded him as a divine man (Letters 48.3)[35] or godlike (ἰσόθεος) (Letters 44.1) or even just a god (θεός) (Life 5.24). Deified Rulers Our last category of deified humans to consider before seeing how this all relates to Jesus is rulers. Egyptians, as indicated from the hieroglyphs left in the pyramids, believed their deceased kings to enjoy afterlives as gods. They could become star gods or even hunt and consume other gods to absorb their powers.[36] The famous Macedonian conqueror, Alexander the Great, carried himself as a god towards the Persians though Plutarch opines, “[he] was not at all vain or deluded but rather used belief in his divinity to enslave others”[37] (Life of Alexander 28). This worship continued after his death, especially in Alexandria where Ptolemy built a tomb and established a priesthood to conduct religious honors to the deified ruler. Even the emperor Trajan offered a sacrifice to the spirit of Alexander (Cassius Dio, Roman History 68.30). Another interesting example is Antiochus I of Comagene who called himself “Antiochus the just [and] manifest god, friend of the Romans [and] friend of the Greeks.”[38] His tomb boasted four colossal figures seated on thrones: Zeus, Heracles, Apollo, and himself. The message was clear: Antiochus I wanted his subjects to recognize his place among the gods after death. Of course, the most relevant rulers for the Christian era were the Roman emperors. The first official Roman emperor Augustus deified his predecessor, Julius Caesar, celebrating his apotheosis with games (Suetonius, Life of Julius Caesar 88). Only five years after Augustus died, eastern inhabitants of the Roman Empire at Priene happily declared “the birthday of the god Augustus” (ἡ γενέθλιος ἡμέρα τοῦ θεοῦ)[39] to be the start of their provincial year. By the time of Tacitus, a century after Augustus died, the wealthy in Rome had statues of the first emperor in their gardens for worship (Annals 1.73). The Roman historian Appian explained that the Romans regularly deify emperors at death “provided he has not been a despot or a disgrace”[40] (The Civil Wars 2.148).  In other words, deification was the default setting for deceased emperors. Pliny the Younger lays it on pretty thick when he describes the process. He says Nero deified Claudius to expose him; Titus deified Vespasian and Domitian so he could be the son and brother of gods. However, Trajan deified Nerva because he genuinely believed him to be more than a human (Panegyric 11). In our little survey, we've seen three main categories of deified humans: heroes, miracle workers, and good rulers. These “conceptions of deity,” writes David Litwa, “were part of the “preunderstanding” of Hellenistic culture.”[41] He continues: If actual cases of deification were rare, traditions of deification were not. They were the stuff of heroic epic, lyric song, ancient mythology, cultic hymns, Hellenistic novels, and popular plays all over the first-century Mediterranean world. Such discourses were part of mainstream, urban culture to which most early Christians belonged. If Christians were socialized in predominantly Greco-Roman environments, it is no surprise that they employed and adapted common traits of deities and deified men to exalt their lord to divine status.[42] Now that we've attuned our thinking to Mediterranean sensibilities about gods coming down in the shape of humans and humans experiencing apotheosis to permanently dwell as gods in the divine realm, our ears are attuned to hear the story of Jesus with Greco-Roman ears. Hearing the Story of Jesus with Greco-Roman Ears How would second or third century inhabitants of the Roman empire have categorized Jesus? Taking my cue from Litwa's treatment in Iesus Deus, I'll briefly work through Jesus' conception, transfiguration, miracles, resurrection, and ascension. Miraculous Conception Although set within the context of Jewish messianism, Christ's miraculous birth would have resonated differently with Greco-Roman people. Stories of gods coming down and having intercourse with women are common in classical literature. That these stories made sense of why certain individuals were so exceptional is obvious. For example, Origen related a story about Apollo impregnating Amphictione who then gave birth to Plato (Against Celsus 1.37). Though Mary's conception did not come about through intercourse with a divine visitor, the fact that Jesus had no human father would call to mind divine sonship like Pythagoras or Asclepius. Celsus pointed out that the ancients “attributed a divine origin to Perseus, and Amphion, and Aeacus, and Minos” (Origen, Against Celsus 1.67). Philostratus records a story of the Egyptian god Proteus saying to Apollonius' mother that she would give birth to himself (Life of Apollonius of Tyana 1.4). Since people were primed to connect miraculous origins with divinity, typical hearers of the birth narratives of Matthew or Luke would likely think that this baby might be either be a descended god or a man destined to ascend to become a god. Miracles and Healing As we've seen, Jesus' miracles would not have sounded unbelievable or even unprecedent to Mediterranean people. Like Jesus, Orpheus and Empedocles calmed storms, rescuing ships. Though Jesus provided miraculous guidance on how to catch fish, Pythagoras foretold the number of fish in a great catch. After the fishermen painstakingly counted them all, they were astounded that when they threw them back in, they were still alive (Porphyry, Life 23-25). Jesus' ability to foretell the future, know people's thoughts, and cast out demons all find parallels in Apollonius of Tyana. As for resurrecting the dead, we have the stories of Empedocles, Asclepius, and Apollonius. The last of which even stopped a funeral procession to raise the dead, calling to mind Jesus' deeds in Luke 7.11-17. When Lycaonians witnessed Paul's healing of a man crippled from birth, they cried out, “The gods have come down to us in the likeness of men” (Acts 14.11). Another time when no harm befell Paul after a poisonous snake bit him on Malta, Gentile onlookers concluded “he was a god” (Acts 28.6). Barry Blackburn makes the following observation: [I]n view of the tendency, most clearly seen in the Epimenidean, Pythagorean, and Apollonian traditions, to correlate impressive miracle-working with divine status, one may justifiably conclude that the evangelical miracle traditions would have helped numerous gentile Christians to arrive at and maintain belief in Jesus' divine status.[43] Transfiguration Ancient Mediterranean inhabitants believed that the gods occasionally came down disguised as people. Only when gods revealed their inner brilliant natures could people know that they weren't mere humans. After his ship grounded on the sands of Krisa, Apollo leaped from the ship emitting flashes of fire “like a star in the middle of day…his radiance shot to heaven”[44] (Homeric Hymns, Hymn to Apollo 440). Likewise, Aphrodite appeared in shining garments, brighter than a fire and shimmering like the moon (Hymn to Aphrodite 85-89). When Demeter appeared to Metaneira, she initially looked like an old woman, but she transformed herself before her. “Casting old age away…a delightful perfume spread…a radiance shone out far from the goddess' immortal flesh…and the solid-made house was filled with a light like the lightning-flash”[45] (Hymn to Demeter 275-280). Homer wrote about Odysseus' transformation at the golden wand of Athena in which his clothes became clean, he became taller, and his skin looked younger. His son, Telemachus cried out, “Surely you are some god who rules the vaulting skies”[46] (Odyssey 16.206). Each time the observers conclude the transfigured person is a god. Resurrection & Ascension In defending the resurrection of Jesus, Theophilus of Antioch said, “[Y]ou believe that Hercules, who burned himself, lives; and that Aesculapius [Asclepius], who was struck with lightning, was raised”[47] (Autolycus 1.13). Although Hercules' physical body burnt, his transformed pneumatic body continued on as the poet Callimachus said, “under a Phrygian oak his limbs had been deified”[48] (Callimachus, Hymn to Artemis 159). Others thought Hercules ascended to heaven in his burnt body, which Asclepius subsequently healed (Lucian, Dialogue of the Gods 13). After his ascent, Diodorus relates how the people first sacrificed to him “as to a hero” then in Athens they began to honor him “with sacrifices like as to a god”[49] (The Historical Library 4.39). As for Asclepius, his ascension resulted in his deification as Cyprian said, “Aesculapius is struck by lightning, that he may rise into a god”[50] (On the Vanity of Idols 2). Romulus too “was torn to pieces by the hands of a hundred senators”[51] and after death ascended into heaven and received worship (Arnobius, Against the Heathen 1.41). Livy tells of how Romulus was “carried up on high by a whirlwind” and that immediately afterward “every man present hailed him as a god and son of a god”[52] (The Early History of Rome 1.16). As we can see from these three cases—Hercules, Asclepius, and Romulus—ascent into heaven was a common way of talking about deification. For Cicero, this was an obvious fact. People “who conferred outstanding benefits were translated to heaven through their fame and our gratitude”[53] (Nature 2.62). Consequently, Jesus' own resurrection and ascension would have triggered Gentiles to intuit his divinity. Commenting on the appearance of the immortalized Christ to the eleven in Galilee, Wendy Cotter said, “It is fair to say that the scene found in [Mat] 28:16-20 would be understood by a Greco-Roman audience, Jew or Gentile, as an apotheosis of Jesus.”[54] Although I beg to differ with Cotter's whole cloth inclusion of Jews here, it's hard to see how else non-Jews would have regarded the risen Christ. Litwa adds Rev 1.13-16 “[W]here he [Jesus] appears with all the accoutrements of the divine: a shining face, an overwhelming voice, luminescent clothing, and so on.”[55] In this brief survey we've seen that several key events in the story of Jesus told in the Gospels would have caused Greco-Roman hearers to intuit deity, including his divine conception, miracles, healing ministry, transfiguration, resurrection, and ascension. In their original context of second temple Judaism, these very same incidents would have resonated quite differently. His divine conception authenticated Jesus as the second Adam (Luke 3.38; Rom 5.14; 1 Cor 15.45) and God's Davidic son (2 Sam 7.14; Ps 2.7; Lk 1.32, 35). If Matthew or Luke wanted readers to understand that Jesus was divine based on his conception and birth, they failed to make such intentions explicit in the text. Rather, the birth narratives appear to have a much more modest aim—to persuade readers that Jesus had a credible claim to be Israel's messiah. His miracles show that “God anointed Jesus of Nazareth with the Holy Spirit and with power…for God was with him” (Acts 10.38; cf. Jn 3.2; 10.32, 38). Rather than concluding Jesus to be a god, Jewish witnesses to his healing of a paralyzed man “glorified God, who had given such authority to men” (Mat 9.8). Over and over, especially in the Gospel of John, Jesus directs people's attention to his Father who was doing the works in and through him (Jn 5.19, 30; 8.28; 12.49; 14.10). Seeing Jesus raise someone from the dead suggested to his original Jewish audience that “a great prophet has arisen among us” (Lk 7.16). The transfiguration, in its original setting, is an eschatological vision not a divine epiphany. Placement in the synoptic Gospels just after Jesus' promise that some there would not die before seeing the kingdom come sets the hermeneutical frame. “The transfiguration,” says William Lane, “was a momentary, but real (and witnessed) manifestation of Jesus' sovereign power which pointed beyond itself to the Parousia, when he will come ‘with power and glory.'”[56] If eschatology is the foreground, the background for the transfiguration was Moses' ascent of Sinai when he also encountered God and became radiant.[57] Viewed from the lenses of Moses' ascent and the eschaton, the transfiguration of Jesus is about his identity as God's definitive chosen ruler, not about any kind of innate divinity. Lastly, the resurrection and ascension validated Jesus' messianic claims to be the ruler of the age to come (Acts 17.31; Rom 1.4). Rather than concluding Jesus was deity, early Jewish Christians concluded these events showed that “God has made him both Lord and Christ” (Acts 2.36). The interpretative backgrounds for Jesus' ascension were not stories about Heracles, Asclepius, or Romulus. No, the key oracle that framed the Israelite understanding was the messianic psalm in which Yahweh told David's Lord to “Sit at my right hand, until I make your enemies your footstool” (Psalm 110.1). The idea is of a temporary sojourn in heaven until exercising the authority of his scepter to rule over earth from Zion. Once again, the biblical texts remain completely silent about deification. But even if the original meanings of Jesus' birth, ministry, transfiguration, resurrection, and ascension have messianic overtones when interpreted within the Jewish milieu, these same stories began to communicate various ideas of deity to Gentile converts in the generations that followed. We find little snippets from historical sources beginning in the second century and growing with time. Evidence of Belief in Jesus' as a Greco-Roman Deity To begin with, we have two non-Christian instances where Romans regarded Jesus as a deity within typical Greco-Roman categories. The first comes to us from Tertullian and Eusebius who mention an intriguing story about Tiberius' request to the Roman senate to deify Christ. Convinced by “intelligence from Palestine of events which had clearly shown the truth of Christ's divinity”[58] Tiberius proposed the matter to the senate (Apology 5). Eusebius adds that Tiberius learned that “many believed him to be a god in rising from the dead”[59] (Church History 2.2). As expected, the senate rejected the proposal. I mention this story, not because I can establish its historicity, but because it portrays how Tiberius would have thought about Jesus if he had heard about his miracles and resurrection. Another important incident is from one of the governor Pliny the Younger's letters to the emperor Trajan. Having investigated some people accused of Christianity, he found “they had met regularly before dawn on a fixed day to chant verses alternately amongst themselves in honour of Christ as if to a god”[60] (Letter 96). To an outside imperial observer like Pliny, the Christians believed in a man who had performed miracles, defeated death, and now lived in heaven. Calling him a god was just the natural way of talking about such a person. Pliny would not have thought Jesus was superior to the deified Roman emperors much less Zeus or the Olympic gods. If he believed in Jesus at all, he would have regarded him as another Mediterranean prophet who escaped Hades to enjoy apotheosis. Another interesting text to consider is the Infancy Gospel of Thomas. This apocryphal text tells the story of Jesus' childhood between the ages of five and twelve. Jesus is impetuous, powerful, and brilliant. Unsure to conclude that Jesus was “either god or angel,”[61] his teacher remands him to Joseph's custody (7). Later, a crowd of onlookers ponders whether the child is a god or a heavenly messenger after he raises an infant from the dead (17). A year later Jesus raised a construction man who had fallen to his death back to life (18). Once again, the crowd asked if the child was from heaven. Although some historians are quick to assume the lofty conceptions of Justin and his successors about the logos were commonplace in the early Christianity, Litwa points out, “The spell of the Logos could only bewitch a very small circle of Christian elites… In IGT, we find a Jesus who is divine according to different canons, the canons of popular Mediterranean theology.”[62] Another important though often overlooked scholarly group of Christians in the second century was led by a certain Theodotus of Byzantium.[63] Typically referred to by their heresiological label “Theodotians,” these dynamic monarchians lived in Rome and claimed that they held to the original Christology before it had been corrupted under Bishop Zephyrinus (Eusebius, Church History 5.28). Theodotus believed in the virgin birth, but not in his pre-existence or that he was god/God (Pseudo-Hippolytus, Refutation of All Heresies 7.35.1-2; 10.23.1-2). He thought that Jesus was not able to perform any miracles until his baptism when he received the Christ/Spirit. Pseudo-Hippolytus goes on to say, “But they do not want him to have become a god when the Spirit descended. Others say that he became a god after he rose from the dead.”[64] This last tantalizing remark implies that the Theodotians could affirm Jesus as a god after his resurrection though they denied his pre-existence. Although strict unitarians, they could regard Jesus as a god in that he was an ascended immortalized being who lived in heaven—not equal to the Father, but far superior to all humans on earth. Justin Martyr presents another interesting case to consider. Thoroughly acquainted with Greco-Roman literature and especially the philosophy of Plato, Justin sees Christ as a god whom the Father begot before all other creatures. He calls him “son, or wisdom, or angel, or god, or lord, or word”[65] (Dialogue with Trypho 61).  For Justin Christ is “at the same time angel and god and lord and man”[66] (59). Jesus was “of old the Word, appearing at one time in the form of fire, at another under the guise of incorporeal beings, but now, at the will of God, after becoming man for mankind”[67] (First Apology 63). In fact, Justin is quite comfortable to compare Christ to deified heroes and emperors. He says, “[W]e propose nothing new or different from that which you say about the so-called sons of Jupiter [Zeus] by your respected writers… And what about the emperors who die among you, whom you think worthy to be deified?”[68] (21). He readily accepts the parallels with Mercury, Perseus, Asclepius, Bacchus, and Hercules, but argues that Jesus is superior to them (22).[69] Nevertheless, he considered Jesus to be in “a place second to the unchanging and eternal God”[70] (13). The Father is “the Most True God” whereas the Son is he “who came forth from Him”[71] (6). Even as lates as Origen, Greco-Roman concepts of deity persist. In responding to Celsus' claim that no god or son of God has ever come down, Origen responds by stating such a statement would overthrow the stories of Pythian Apollo, Asclepius, and the other gods who descended (Against Celsus 5.2). My point here is not to say Origen believed in all the old myths, but to show how Origen reached for these stories as analogies to explain the incarnation of the logos. When Celsus argued that he would rather believe in the deity of Asclepius, Dionysus, and Hercules than Christ, Origen responded with a moral rather than ontological argument (3.42). He asks how these gods have improved the characters of anyone. Origen admits Celsus' argument “which places the forenamed individuals upon an equality with Jesus” might have force, however in light of the disreputable behavior of these gods, “how could you any longer say, with any show of reason, that these men, on putting aside their mortal body, became gods rather than Jesus?”[72] (3.42). Origen's Christology is far too broad and complicated to cover here. Undoubtedly, his work on eternal generation laid the foundation on which fourth century Christians could build homoousion Christology. Nevertheless, he retained some of the earlier subordinationist impulses of his forebearers. In his book On Prayer, he rebukes praying to Jesus as a crude error, instead advocating prayer to God alone (10). In his Commentary on John he repeatedly asserts that the Father is greater than his logos (1.40; 2.6; 6.23). Thus, Origen is a theologian on the seam of the times. He's both a subordinationist and a believer in the Son's eternal and divine ontology. Now, I want to be careful here. I'm not saying that all early Christians believed Jesus was a deified man like Asclepius or a descended god like Apollo or a reincarnated soul like Pythagoras. More often than not, thinking Christians whose works survive until today tended to eschew the parallels, simultaneously elevating Christ as high as possible while demoting the gods to mere demons. Still, Litwa is inciteful when he writes: It seems likely that early Christians shared the widespread cultural assumption that a resurrected, immortalized being was worthy of worship and thus divine. …Nonetheless there is a difference…Jesus, it appears, was never honored as an independent deity. Rather, he was always worshiped as Yahweh's subordinate. Naturally Heracles and Asclepius were Zeus' subordinates, but they were also members of a larger divine family. Jesus does not enter a pantheon but assumes a distinctive status as God's chief agent and plenipotentiary. It is this status that, to Christian insiders, placed Jesus in a category far above the likes of Heracles, Romulus, and Asclepius who were in turn demoted to the rank of δαίμονες [daimons].[73] Conclusion I began by asking the question, "What did early Christians mean by saying Jesus is god?" We noted that the ancient idea of agency (Jesus is God/god because he represents Yahweh), though present in Hebrew and Christian scripture, didn't play much of a role in how Gentile Christians thought about Jesus. Or if it did, those texts did not survive. By the time we enter the postapostolic era, a majority of Christianity was Gentile and little communication occurred with the Jewish Christians that survived in the East. As such, we turned our attention to Greco-Roman theology to tune our ears to hear the story of Jesus the way they would have. We learned about their multifaceted array of divinities. We saw that gods can come down and take the form of humans and humans can go up and take the form of gods. We found evidence for this kind of thinking in both non-Christian and Christian sources in the second and third centuries. Now it is time to return to the question I began with: “When early Christian authors called Jesus “god” what did they mean?” We saw that the idea of a deified man was present in the non-Christian witnesses of Tiberius and Pliny but made scant appearance in our Christian literature except for the Theodotians. As for the idea that a god came down to become a man, we found evidence in The Infancy Gospel of Thomas, Justin, and Origen.[74] Of course, we find a spectrum within this view, from Justin's designation of Jesus as a second god to Origen's more philosophically nuanced understanding. Still, it's worth noting as R. P. C. Hanson observed that, “With the exception of Athanasius virtually every theologian, East and West, accepted some form of subordinationism at least up to the year 355.”[75] Whether any Christians before Alexander and Athanasius of Alexandria held to the sophisticated idea of consubstantiality depends on showing evidence of the belief that the Son was coequal, coeternal, and coessential with the Father prior to Nicea. (Readers interested in the case for this view should consult Michael Bird's Jesus among the Gods in which he attempted the extraordinary feat of finding proto-Nicene Christology in the first two centuries, a task typically associated with maverick apologists not peer-reviewed historians.) In conclusion, the answer to our driving question about the meaning of “Jesus as god” is that the answer depends on whom we ask. If we ask the Theodotians, Jesus is a god because that's just what one calls an immortalized man who lives in heaven.[76] If we ask those holding a docetic Christology, the answer is that a god came down in appearance as a man. If we ask a logos subordinationist, they'll tell us that Jesus existed as the god through whom the supreme God created the universe before he became a human being. If we ask Tertullian, Jesus is god because he derives his substance from the Father, though he has a lesser portion of divinity.[77] If we ask Athanasius, he'll wax eloquent about how Jesus is of the same substance as the Father equal in status and eternality. The bottom line is that there was not one answer to this question prior to the fourth century. Answers depend on whom we ask and when they lived. Still, we can't help but wonder about the more tantalizing question of development. Which Christology was first and which ones evolved under social, intellectual, and political pressures? In the quest to specify the various stages of development in the Christologies of the ante-Nicene period, this Greco-Roman perspective may just provide the missing link between the reserved and limited way that the NT applies theos to Jesus in the first century and the homoousian view that eventually garnered imperial support in the fourth century. How easy would it have been for fresh converts from the Greco-Roman world to unintentionally mishear the story of Jesus? How easy would it have been for them to fit Jesus into their own categories of descended gods and ascended humans? With the unmooring of Gentile Christianity from its Jewish heritage, is it any wonder that Christologies began to drift out to sea? Now I'm not suggesting that all Christians went through a steady development from a human Jesus to a pre-existent Christ, to an eternal God the Son, to the Chalcedonian hypostatic union. As I mentioned above, plenty of other options were around and every church had its conservatives in addition to its innovators. The story is messy and uneven with competing views spread across huge geographic distances. Furthermore, many Christians probably were content to leave such theological nuances fuzzy, rather than seeking doctrinal precision on Christ's relation to his God and Father. Whatever the case may be, we dare not ignore the influence of Greco-Roman theology in our accounts of Christological development in the Mediterranean world of the first three centuries.    Bibliography The Homeric Hymns. Translated by Michael Crudden. New York, NY: Oxford, 2008. Antioch, Theophilus of. To Autolycus. Translated by Marcus Dods. Vol. 2. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Grand Rapids, MI: Eerdmans, 2001. Aphrahat. The Demonstrations. Translated by Ellen Muehlberger. Vol. 3. The Cambridge Edition of Early Christian Writings. Edited by Mark DelCogliano. Cambridge, UK: Cambridge, 2022. Apollodorus. The Library of Greek Mythology. Translated by Robin Hard. Oxford, UK: Oxford, 1998. Appian. The Civil Wars. Translated by John Carter. London, UK: Penguin, 1996. Arnobius. Against the Heathen. Translated by Hamilton Bryce and Hugh Campbell. Vol. 6. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Peabody, MA: Hendrickson, 1995. Arrian. The Campaigns of Alexander. Translated by Aubrey De Sélincourt. London, UK: Penguin, 1971. Bird, Michael F. Jesus among the Gods. Waco, TX: Baylor, 2022. Blackburn, Barry. Theios Aner and the Markan Miracle Traditions. Tübingen, Germany: J. C. B. Mohr, 1991. Callimachus. Hymn to Artemis. Translated by Susan A. Stephens. Callimachus: The Hymns. New York, NY: Oxford, 2015. Cicero. The Nature of the Gods. Translated by Patrick Gerard Walsh. Oxford, UK: Oxford, 2008. Cornutus, Lucius Annaeus. Greek Theology. Translated by George Boys-Stones. Greek Theology, Fragments, and Testimonia. Atlanta, GA: SBL, 2018. Cotter, Wendy. "Greco-Roman Apotheosis Traditions and the Resurrection Appearances in Matthew." In The Gospel of Matthew in Current Study. Edited by David E. Aune. Grand Rapids, MI: Eerdmans, 2001. Cyprian. Treatise 6: On the Vanity of Idols. Translated by Ernest Wallis. Vol. 5. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Peabody, MA: Hendrickson, 1995. Dittenberger, W. Orientis Graecae Inscriptiones Selectae. Vol. 2. Hildesheim: Olms, 1960. Eusebius. The Church History. Translated by Paul L. Maier. Grand Rapids: Kregel, 2007. Fredriksen, Paula. "How High Can Early High Christology Be?" In Monotheism and Christology in Greco-Roman Antiquity. Edited by Matthew V. Novenson. Vol. 180.vol. Supplements to Novum Testamentum. Leiden: Brill, 2020. Hanson, R. P. C. Search for a Christian Doctrine of God. Grand Rapids, MI: Baker Academic, 2007. Hart, George. The Routledge Dictionary of Egyptian Gods and Goddesses. 2nd ed. Oxford, UK: Routledge, 2005. Homer. The Odyssey. Translated by Robert Fagles. New York, NY: Penguin, 1997. Iamblichus. Life of Pythagoras. Translated by Thomas Taylor. Iamblichus' Life of Pythagoras. Delhi, IN: Zinc Read, 2023. Justin Martyr. Dialogue with Trypho. Translated by Thomas B. Falls. Washington, DC: Catholic University of America Press, 2003. Laertius, Diogenes. Life of Pythagoras. Translated by Kenneth Sylvan Guthrie. The Pythagorean Sourcebook and Library. Edited by David R. Fideler. Grand Rapids, MI: Phanes Press, 1988. Laertius, Diogenes. Lives of the Eminent Philosophers. Translated by Pamela Mensch. Edited by James Miller. New York, NY: Oxford, 2020. Lane, William L. The Gospel of Mark. Nicnt, edited by F. F. Bruce Ned B. Stonehouse, and Gordon D. Fee. Grand Rapids, MI: Eerdmans, 1974. Litwa, M. David. Iesus Deus. Minneapolis: Fortress Press, 2014. Livy. The Early History of Rome. Translated by Aubrey De Sélincourt. London, UK: Penguin, 2002. Origen. Against Celsus. Translated by Frederick Crombie. Vol. 4. The Ante-Nicene Fathers. Peabody, MA: Hendrickson, 2003. Pausanias. Guide to Greece. Translated by Peter Levi. London, UK: Penguin, 1979. Perriman, Andrew. In the Form of a God. Studies in Early Christology, edited by David Capes Michael Bird, and Scott Harrower. Eugene, OR: Cascade Books, 2022. Philostratus. Letters of Apollonius. Vol. 458. Loeb Classical Library. Cambridge, MA: Harvard, 2006. Plutarch. Life of Alexander. Translated by Ian Scott-Kilvert and Timothy E. Duff. The Age of Alexander. London, UK: Penguin, 2011. Porphyry. Life of Pythagoras. Translated by Kenneth Sylvan Guthrie. The Pythagorean Sourcebook and Library. Edited by David Fideler. Grand Rapids, MI: Phanes Press, 1988. Pseudo-Clement. Recognitions. Translated by Thomas Smith. Vol. 8. Ante Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Peabody, MA: Hendrickson, 2003. Pseudo-Hippolytus. Refutation of All Heresies. Translated by David Litwa. Atlanta, GA: SBL, 2016. Pseudo-Thomas. Infancy Gospel of Thomas. Translated by James Orr. Philadelphia: J. B. Lippincott Co., 1903. Psuedo-Clement. Homilies. Translated by Peter Peterson. Vol. 8. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Grand Rapids, MI: Eerdmans, 1897. Siculus, Diodorus. The Historical Library. Translated by Charles Henry Oldfather. Vol. 1. Edited by Giles Laurén: Sophron Editor, 2017. Strabo. The Geography. Translated by Duane W. Roller. Cambridge, UK: Cambridge, 2020. Tertullian. Against Praxeas. Translated by Holmes. Vol. 3. Ante Nice Fathers. Peabody, MA: Hendrickson, 2003. Tertullian. Apology. Translated by S. Thelwall. Vol. 3. Ante-Nicene Fathers, edited by Alexander Roberts and James Donaldson. Peabody, MA: Hendrickson, 2003. Younger, Pliny the. The Letters of the Younger Pliny. Translated by Betty Radice. London: Penguin, 1969. End Notes [1] For the remainder of this paper, I will use the lower case “god” for all references to deity outside of Yahweh, the Father of Christ. I do this because all our ancient texts lack capitalization and our modern capitalization rules imply a theology that is anachronistic and unhelpful for the present inquiry. [2] Christopher Kaiser wrote, “Explicit references to Jesus as ‘God' in the New Testament are very few, and even those few are generally plagued with uncertainties of either text or interpretation.” Christopher B. Kaiser, The Doctrine of God: A Historical Survey (London: Marshall Morgan & Scott, 1982), 29. Other scholars such as Raymond Brown (Jesus: God and Man), Jason David BeDuhn (Truth in Translation), and Brian Wright (“Jesus as θεός: A Textual Examination” in Revisiting the Corruption of the New Testament) have expressed similar sentiments. [3] John 20.28; Hebrews 1.8; Titus 2.13; 2 Peter 1.1; Romans 9.5; and 1 John 5.20. [4] See Polycarp's Epistle to the Philippians 12.2 where a manuscript difference determines whether or not Polycarp called Jesus god or lord. Textual corruption is most acute in Igantius' corpus. Although it's been common to dismiss the long recension as an “Arian” corruption, claiming the middle recension to be as pure and uncontaminated as freshly fallen snow upon which a foot has never trodden, such an uncritical view is beginning to give way to more honest analysis. See Paul Gilliam III's Ignatius of Antioch and the Arian Controversy (Leiden: Brill, 2017) for a recent treatment of Christological corruption in the middle recension. [5] See the entries for  אֱלֹהִיםand θεός in the Hebrew Aramaic Lexicon of the Old Testament (HALOT), the Brown Driver Briggs Lexicon (BDB), Eerdmans Dictionary, Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament, the Bauer Danker Arndt Gingrich Lexicon (BDAG), Friberg Greek Lexicon, and Thayer's Greek Lexicon. [6] See notes on Is 9.6 and Ps 45.6. [7] ZIBBC: “In what sense can the king be called “god”? By virtue of his divine appointment, the king in the ancient Near East stood before his subjects as a representative of the divine realm. …In fact, the term “gods“ (ʾelōhı̂m) is used of priests who functioned as judges in the Israelite temple judicial system (Ex. 21:6; 22:8-9; see comments on 58:1; 82:6-7).” John W. Hilber, “Psalms,” in The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs, vol. 5 of Zondervan Illustrated Bible Backgrounds Commentary: Old Testament. ed. John H. Walton (Grand Rapids: Zondervan, 2009), 358. [8] Around a.d. 340, Aphrahat of Persia advised his fellow Christians to reply to Jewish critics who questioned why “You call a human being ‘God'” (Demonstrations 17.1). He said, “For the honored name of the divinity is granted event ot rightoues human beings, when they are worthy of being called by it…[W]hen he chose Moses, his friend and his beloved…he called him “god.” …We call him God, just as he named Moses with his own name…The name of the divinity was granted for great honor in the world. To whom he wishes, God appoints it” (17.3, 4, 5). Aphrahat, The Demonstrations, trans., Ellen Muehlberger, vol. 3, The Cambridge Edition of Early Christian Writings (Cambridge, UK: Cambridge, 2022), 213-15. In the Clementine Recognitions we find a brief mention of the concept:  “Therefore the name God is applied in three ways: either because he to whom it is given is truly God, or because he is the servant of him who is truly; and for the honour of the sender, that his authority may be full, he that is sent is called by the name of him who sends, as is often done in respect of angels: for when they appear to a man, if he is a wise and intelligent man, he asks the name of him who appears to him, that he may acknowledge at once the honour of the sent, and the authority of the sender” (2.42). Pseudo-Clement, Recognitions, trans., Thomas Smith, vol. 8, Ante Nicene Fathers (Peabody, MA: Hendrickson, 2003). [9] Michael F. Bird, Jesus among the Gods (Waco, TX: Baylor, 2022), 13. [10] Andrew Perriman, In the Form of a God, Studies in Early Christology, ed. David Capes Michael Bird, and Scott Harrower (Eugene, OR: Cascade Books, 2022), 130. [11] Paula Fredriksen, "How High Can Early High Christology Be?," in Monotheism and Christology in Greco-Roman Antiquity, ed. Matthew V. Novenson, vol. 180 (Leiden: Brill, 2020), 296, 99. [12] ibid. [13] See Gen 18.1; Ex 3.2; 24.11; Is 6.1; Ezk 1.28. [14] Compare the Masoretic Text of Psalm 8.6 to the Septuagint and Hebrews 2.7. [15] Homer, The Odyssey, trans., Robert Fagles (New York, NY: Penguin, 1997), 370. [16] Diodorus Siculus, The Historical Library, trans., Charles Henry Oldfather, vol. 1 (Sophron Editor, 2017), 340. [17] Uranus met death at the brutal hands of his own son, Kronos who emasculated him and let bleed out, resulting in his deification (Eusebius, Preparation for the Gospel 1.10). Later on, after suffering a fatal disease, Kronos himself experienced deification, becoming the planet Saturn (ibid.). Zeus married Hera and they produced Osiris (Dionysus), Isis (Demeter), Typhon, Apollo, and Aphrodite (ibid. 2.1). [18] Lucius Annaeus Cornutus, Greek Theology, trans., George Boys-Stones, Greek Theology, Fragments, and Testimonia (Atlanta, GA: SBL, 2018), 123. [19] Apollodorus, The Library of Greek Mythology, trans., Robin Hard (Oxford, UK: Oxford, 1998), 111. [20] Pausanias, Guide to Greece, trans., Peter Levi (London, UK: Penguin, 1979), 98. [21] Strabo, The Geography, trans., Duane W. Roller (Cambridge, UK: Cambridge, 2020), 281. [22] Psuedo-Clement, Homilies, trans., Peter Peterson, vol. 8, Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans, 1897). Greek: “αὐτὸν δὲ ὡς θεὸν ἐθρήσκευσαν” from Jacques Paul Migne, Patrologia Graeca, taken from Accordance (PSCLEMH-T), OakTree Software, Inc., 2018, Version 1.1. [23] See Barry Blackburn, Theios Aner and the Markan Miracle Traditions (Tübingen, Germany: J. C. B. Mohr, 1991), 32. [24] Diogenes Laertius, Lives of the Eminent Philosophers, trans., Pamela Mensch (New York, NY: Oxford, 2020), 39. [25] Iamblichus, Life of Pythagoras, trans., Thomas Taylor, Iamblichus' Life of Pythagoras (Delhi, IN: Zinc Read, 2023), 2. [26] Diogenes Laertius, Life of Pythagoras, trans., Kenneth Sylvan Guthrie, The Pythagorean Sourcebook and Library (Grand Rapids, MI: Phanes Press, 1988), 142. [27] See the list in Blackburn, 39. He corroborates miracle stories from Diogenus Laertius, Iamblichus, Apollonius, Nicomachus, and Philostratus. [28] Porphyry, Life of Pythagoras, trans., Kenneth Sylvan Guthrie, The Pythagorean Sourcebook and Library (Grand Rapids, MI: Phanes Press, 1988), 128-9. [29] Iamblichus,  68. [30] What I call “resurrection” refers to the phrase, “Thou shalt bring back from Hades a dead man's strength.” Diogenes Laertius 8.2.59, trans. R. D. Hicks. [31] Laertius, "Lives of the Eminent Philosophers," 306. Two stories of his deification survive: in one Empedocles disappears in the middle of the night after hearing an extremely loud voice calling his name. After this the people concluded that they should sacrifice to him since he had become a god (8.68). In the other account, Empedocles climbs Etna and leaps into the fiery volcanic crater “to strengthen the rumor that he had become a god” (8.69). [32] Pausanias,  192. Sextus Empiricus says Asclepius raised up people who had died at Thebes as well as raising up the dead body of Tyndaros (Against the Professors 1.261). [33] Cicero adds that the Arcadians worship Asclepius (Nature 3.57). [34] In another instance, he confronted and cast out a demon from a licentious young man (Life 4.20). [35] The phrase is “περὶ ἐμοῦ καὶ θεοῖς εἴρηται ὡς περὶ θείου ἀνδρὸς.” Philostratus, Letters of Apollonius, vol. 458, Loeb Classical Library (Cambridge, MA: Harvard, 2006). [36] See George Hart, The Routledge Dictionary of Egyptian Gods and Goddesses, 2nd ed. (Oxford, UK: Routledge, 2005), 3. [37] Plutarch, Life of Alexander, trans., Ian Scott-Kilvert and Timothy E. Duff, The Age of Alexander (London, UK: Penguin, 2011), 311. Arrian includes a story about Anaxarchus advocating paying divine honors to Alexander through prostration. The Macedonians refused but the Persian members of his entourage “rose from their seats and one by one grovelled on the floor before the King.” Arrian, The Campaigns of Alexander, trans., Aubrey De Sélincourt (London, UK: Penguin, 1971), 222. [38] Translation my own from “Ἀντίοχος ὁ Θεὸς Δίκαιος Ἐπιφανὴς Φιλορωμαῖος Φιλέλλην.” Inscription at Nemrut Dağ, accessible at https://www.tertullian.org/rpearse/mithras/display.php?page=cimrm32. See also https://zeugma.packhum.org/pdfs/v1ch09.pdf. [39] Greek taken from W. Dittenberger, Orientis Graecae Inscriptiones Selectae, vol. 2 (Hildesheim: Olms, 1960), 48-60. Of particular note is the definite article before θεός. They didn't celebrate the birthday of a god, but the birthday of the god. [40] Appian, The Civil Wars, trans., John Carter (London, UK: Penguin, 1996), 149. [41] M. David Litwa, Iesus Deus (Minneapolis: Fortress Press, 2014), 20. [42] ibid. [43] Blackburn, 92-3. [44] The Homeric Hymns, trans., Michael Crudden (New York, NY: Oxford, 2008), 38. [45] "The Homeric Hymns," 14. [46] Homer,  344. [47] Theophilus of Antioch, To Autolycus, trans., Marcus Dods, vol. 2, Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans, 2001). [48] Callimachus, Hymn to Artemis, trans., Susan A. Stephens, Callimachus: The Hymns (New York, NY: Oxford, 2015), 119. [49] Siculus,  234. [50] Cyprian, Treatise 6: On the Vanity of Idols, trans., Ernest Wallis, vol. 5, Ante-Nicene Fathers (Peabody, MA: Hendrickson, 1995). [51] Arnobius, Against the Heathen, trans., Hamilton Bryce and Hugh Campbell, vol. 6, Ante-Nicene Fathers (Peabody, MA: Hendrickson, 1995). [52] Livy, The Early History of Rome, trans., Aubrey De Sélincourt (London, UK: Penguin, 2002), 49. [53] Cicero, The Nature of the Gods, trans., Patrick Gerard Walsh (Oxford, UK: Oxford, 2008), 69. [54] Wendy Cotter, "Greco-Roman Apotheosis Traditions and the Resurrection Appearances in Matthew," in The Gospel of Matthew in Current Study, ed. David E. Aune (Grand Rapids, MI: Eerdmans, 2001), 149. [55] Litwa, 170. [56] William L. Lane, The Gospel of Mark, Nicnt, ed. F. F. Bruce Ned B. Stonehouse, and Gordon D. Fee (Grand Rapids, MI: Eerdmans, 1974). [57] “Recent commentators have stressed that the best background for understanding the Markan transfiguration is the story of Moses' ascent up Mount Sinai (Exod. 24 and 34).” Litwa, 123. [58] Tertullian, Apology, trans. S. Thelwall, vol. 3, Ante-Nicene Fathers, ed. Alexander Roberts and James Donaldson (Peabody, MA: Hendrickson, 2003). [59] Eusebius, The Church History, trans. Paul L. Maier (Grand Rapids: Kregel, 2007), 54. [60] Pliny the Younger, The Letters of the Younger Pliny, trans., Betty Radice (London: Penguin, 1969), 294. [61] Pseudo-Thomas, Infancy Gospel of Thomas, trans., James Orr (Philadelphia: J. B. Lippincott Co., 1903), 25. [62] Litwa, 83. [63] For sources on Theodotus, see Pseduo-Hippolytus, Refutation of All Heresies 7.35.1-2; 10.23.1-2; Pseudo-Tertullian, Against All Heresies 8.2; Eusebius, Church History 5.28. [64] Pseudo-Hippolytus, Refutation of All Heresies, trans., David Litwa (Atlanta, GA: SBL, 2016), 571. [65] I took the liberty to decapitalize these appellatives. Justin Martyr, Dialogue with Trypho, trans. Thomas B. Falls (Washington, DC: Catholic University of America Press, 2003), 244. [66] Justin Martyr, 241. (Altered, see previous footnote.) [67] Justin Martyr, 102. [68] Justin Martyr, 56-7. [69] Arnobius makes a similar argument in Against the Heathen 1.38-39 “Is he not worthy to be called a god by us and felt to be a god on account of the favor or such great benefits? For if you have enrolled Liber among the gods because he discovered the use of wine, and Ceres the use of bread, Aesculapius the use of medicines, Minerva the use of oil, Triptolemus plowing, and Hercules because he conquered and restrained beasts, thieves, and the many-headed hydra…So then, ought we not to consider Christ a god, and to bestow upon him all the worship due to his divinity?” Translation from Litwa, 105. [70] Justin Martyr, 46. [71] Justin Martyr, 39. [72] Origen, Against Celsus, trans. Frederick Crombie, vol. 4, The Ante-Nicene Fathers (Peabody, MA: Hendrickson, 2003). [73] Litwa, 173. [74] I could easily multiply examples of this by looking at Irenaeus, Tertullian, Hippolytus, and many others. [75] The obvious exception to Hanson's statement were thinkers like Sabellius and Praxeas who believed that the Father himself came down as a human being. R. P. C. Hanson, Search for a Christian Doctrine of God (Grand Rapids, MI: Baker Academic, 2007), xix. [76] Interestingly, even some of the biblical unitarians of the period were comfortable with calling Jesus god, though they limited his divinity to his post-resurrection life. [77] Tertullian writes, “[T]he Father is not the same as the Son, since they differ one from the other in the mode of their being. For the Father is the entire substance, but the Son is a derivation and portion of the whole, as He Himself acknowledges: “My Father is greater than I.” In the Psalm His inferiority is described as being “a little lower than the angels.” Thus the Father is distinct from the Son, being greater than the Son” (Against Praxeas 9). Tertullian, Against Praxeas, trans., Holmes, vol. 3, Ante Nice Fathers (Peabody, MA: Hendrickson, 2003).

Stafford School Superintendent Dr. Thomas Taylor talks about high school #6 and elementary schools #18 and #19.  Discussions on a plan to help students with mental health issues.  Updates on Chart Your Future and Middle School Pathways.

Meet the (secret) brands of Wall Control with Thomas, Taylor, and the Wall Control Podcast Team (Organization Conversation, Episode 56) On this episode of Organization Conversation, host Richard Grove was joined by Thomas and Taylor from Wall Control, Stephanie from Uncommon Outpost, and Adam from Lazy Guy DIY. They discussed some other “secret” brands of […]

Meet the (secret) brands of Wall Control with Thomas, Taylor, and the Wall Control Podcast Team (Organization Conversation, Episode 56) On this episode of Organization Conversation, host Richard Grove was joined by Thomas and Taylor from Wall Control, Stephanie from Uncommon Outpost, and Adam from Lazy Guy DIY. They discussed some other “secret” brands of […] The post Meet the (secret) brands of Wall Control with Thomas, Taylor, and the Wall Control Podcast Team appeared first on Business RadioX ®.

Dr. Taylor, a board-certified plastic and reconstructive surgeon, has performed many facelift procedures.  Now he shares his perspectives on good candidates, expectations, procedures, and recovery.   Care Experts is a weekly podcast by CareCredit where we sit down with doctors and experts who give information, tips and insight into healthcare treatments and procedures. Check in every Wednesday for new episodes at carecredit.com/careexperts or subscribe on your favorite podcast app.   CareCredit is a health, wellness and personal care credit card that has helped millions of people with promotional financing options and is accepted at hundreds of thousands of provider and retail locations nationwide. Learn more at carecredit.com.

This week, Liberty talks about a couple of fabulous backlist titles she loves related to the week's new releases and more! Subscribe to Book Riot's newest newsletter, The Deep Dive, to get exclusive content delivered to your inbox. Follow All the Books! using RSS, Apple Podcasts, or Spotify and never miss a book. And sign up for the weekly New Books! newsletter for even more new book news. This content contains affiliate links. When you buy through these links, we may earn an affiliate commission. BOOKS MENTIONED ON THE SHOW: Malamander (The Legends of Eerie-on-Sea Book 1) by Thomas Taylor and Tom Booth Nevermoor: The Trials of Morrigan Crow by Jessica Townsend Cinderella is Dead by Kalynn Bayron Cursed Princess Club Vol. 1 by LambCat Learn more about your ad choices. Visit megaphone.fm/adchoices

Since Katie McLain Horner is on vacation this week, Liberty Hardy joins Kendra Winchester to discuss middle grade mysteries! Follow the podcast via RSS, Apple Podcasts, Spotify, or Stitcher. Sign up for our Unusual Suspects newsletter to get even more mystery/thriller recs and news! NEWS Looking for fascinating stories, informed takes, useful advice, and more from experts in the world of books and reading? Subscribe to Book Riot's newest newsletter, The Deep Dive, to get exclusive content delivered to your inbox. Subscribe and choose your membership level today at bookriot.substack.com This content contains affiliate links. When you buy through these links, we may earn an affiliate commission. BOOKS MENTIONED  I Have Some Questions for You – Rebecca Makkai The Secret History – Donna Tartt The Swifts: A Dictionary of Scoundrels – Beth Lincoln, Illustrated by Claire Powell Malamander (The Legends of Eerie-on-Sea Book 1) – Thomas Taylor and Tom Booth The Dare: Friends, Family, and Other Eerie Mysteries by Cynthea Liu Spirit Hunters – Ellen Oh [ When You Reach Me – Rebecca Stead The Golden Spoon – Jess Maxwell  Tremors in the Blood: Murder, Obsession and the Birth of the Lie Detector – Amit Katwala If you want to send an email with feedback or show suggestions, you can reach us at readordead@bookriot.com. Otherwise you can: Find Kendra on Instagram and Twitter @kdwinchester Find Liberty on Instagram @franzencomesalive And we will talk to you all next time! Learn more about your ad choices. Visit megaphone.fm/adchoices

Are you looking for a 3rd-5th grade read aloud that will set your students' imaginations on fire? Malamander is it. Thomas Taylor, the author, joins Melissa to chat about all things "Eerie on Sea."

Getting back on the horse to kick off Season 4 has been hard but here we go... but first R.I.P. Thomas Taylor and R.I.P. Pat Clark So now let me explain whats going on and whats to come this season!

Neoplatonism and Jewish Mysticism, an introduction. Exploring the debated origins of Kabbalah. Presenting Scholem's Gnosticism and Neoplatonism origin hypothesis, Idel's rejection of it and his own more nuanced theory. Check out the rest of our wonderful collaborators: @LetsTalkReligion What is Neoplatonism: https://youtu.be/vZEUo_sHoBw @TheEsotericaChannel Neoplatonism vs Gnosticism: https://youtu.be/ZV5ubPPzT7U @drangelapuca Plotinus and Iamblichus on Theurgy and Magic: https://youtu.be/lNqnNjsGExM @TheModernHermeticist The Platonic Philosophers' Creed by Thomas Taylor: https://youtu.be/Wzd98YSG6Hs @johnvervaeke Neoplatonism & 4E Cognitive Science: https://www.youtube.com/watch?v=Lbk3lA6zCic 00:00 Disclaimer 00:45 Shout out 02:06 Where does Kabbalah come from? 04:44 a word from our sponsors 05:21 Kabbalah as a Historical Phenomena 07:37 What is Kabbalah? 08:28 Why then, why so? 09:57 Gershom Scholem 11:55 What is Neoplatonism? 14:20 From Scholem to Idel 15:23 Moshe Idel 18:55 Idel's Theory 22:01 Thank you and shout out Sources and Further Reading • Gershom Scholem, Kabbalah, 1974, pp. 45, 98. • Gershom Scholem, Major Trends, 1941, pp. 74-75. • Gershom Scholem, Origins of the Kabbalah, 1987, pp. 269, 363. • Moshe Idel, "On Binary 'Beginnings' in Kabbalah-Scholarship", in Aporemata. Kritische Studien zur Philologiegeschichte 5 (2001): Historicization-Historisierung, pp. 322-25 • Moshe Idel, Kabbalah: New Perspectives, 1988, pp. 30-2 • Moshe Idel, “Jewish Kabbalah and Platonism in the Middle Ages and Renaissance” in Lenn Goodman, Neoplatonism and Jewish Thought, State University of New York Press, 1992, pp. 318-9 • Lloyd P. Gerson, Foreword, Neoplatonism (Hackett Classics) 2nd Edition, by Lloyd P. Gerson and R. T. Wallis • Pauliina Remes and Svetla Slaveva-Griffin, “Introduction: Neoplatonism today,” in The Routledge Handbook of Neoplatonism by Pauliina Remes and Svetla Slaveva-Griffin (eds.) Join us: https://discord.gg/EQtjK2FWsm https://facebook.com/seekersofunity https://instagram.com/seekersofunity https://www.twitter.com/seekersofu https://www.seekersofunity.com Thank you to our beloved Patrons: Eny, Kim, Michael, Kirk, Ron, Seth, Daniel, Raphael, Daniel, Jason, Sergio, Leila, Wael, jXaviErre, Simona, Francis, Etty, Stephen, Arash, William, Michael, Matija, Timony, Vilijami, Stoney, El techo, Stephen, Ross, Ahmed, Alexander, Diceman, Hannah, Julian, Leo, Sim, Sultan, John, Joshua, Igor, Chezi, Jorge, Andrew, Alexandra, Füsun, Lucas, Andrew, Stian, Ivana, Aédàn, Darjeeling, Astarte, Declan, Gregory, Alex, Charlie, Anonymous, Joshua, Arin, Sage, Marcel, Ahawk, Yehuda, Kevin, Evan, Shahin, Al Alami, Dale, Ethan, Gerr, Effy, Noam, Ron, Shtus, Mendel, Jared, Tim, Mystic Experiment, MM, Lenny, Justin, Joshua, Jorge, Wayne, Jason, Caroline, Yaakov, Daniel, Wodenborn, Steve, Collin, Justin, Mariana, Vic, Shaw, Carlos, Nico, Isaac, Frederick, David, Ben, Rodney, Charley, Jonathan, Chelsea, Curly Joe, Adam and Andre. Join them in supporting us: patreon: https://www.patreon.com/seekers paypal: https://www.paypal.com/donate?hosted_button_id=RKCYGQSMJFDRU

Leader 2 Leader Series:Join Chamber President and CEO, Susan Spears on a journey as she interviews some of the top community leaders in this series. Susan and her guests will share their insight and wisdom on making teams more effective, leveling up your communication skills, and building the courage to lead during difficult times. The Leader2Leader series is about making the most of it all —with insights, research, advice, practical tips, and expertise to help you become the leader you desire to be.Today's Guest: Dr. Thomas Taylor, Superintendent of Stafford County Public Schools

Chris Schehr is a professional paintball player and San Diego Dynasty's newest pickup. He was just in San Diego for the first practice of the year and we talk to him about his expectations for himself and the team in the upcoming year. It is also episode 1(77) so you know we had to have Thomas Taylor aka TT77 for a special appearance! Thomas is doing so many things behind the scenes to help with the future of the sport. His involvement in youth paintball and ideas for the future are a must listen!Get access to our discord here:  https://www.patreon.com/playthegamepodcast?fan_landing=truePTG SHOW SPONSORS:LONE WOLF PAINTBALL: https://www.lonewolfpaintball.comHK ARMY: https://www.hkarmy.com/TRANZFUSE: https://tranzlabs.com/?ref=PLAYTHEGAM...ICONIC PAINTBALL: https://www.iconicpaintball.com/David Roque: CPA Assistant AHSBIZ@GMAIL.COMSupport the show

For the 50th episode of the iPhone Photo Show, photographer Thomas Taylor talks about his winning photos for the November iPhone Photo Team contest. Taylor works in the wine industry by day, and does amazing work with his iPhone 11. --- Send in a voice message: https://anchor.fm/iphonephotoshow/message

It's our fourth Harry Potter holiday gift guide episode! Join Andrew, Eric, Laura and Micah as they share their latest favorites Harry Potter-adjacent merchandise. Autobiographical works from several of the films' biggest stars are now published, and certain handcrafted and fan-made items are too good to resist. Looking for the gift that your HP-obsessed friend doesn't already have? Start here, with us, on this week's MuggleCast! This year's holiday gift guide episode features largely Harry Potter-adjacent items for the HP-obsessed friend who has everything, or so they think! We'd like to draw attention to BookShop.org, where with their special Store Locator page you can support your local bookstore through the purchase of books mentioned on this episode, and all books in general. Check it out! This year's fiction recommendations include 'The Magicians' by Lev Grossman, the 'Percy Jackson' series by Rick Riordan, the 'Simon Snow' trilogy of books by Rainbow Rowell, Michael Scott's 'Immortal Nicholas Flamel' series, and the 'Eerie-on-Sea' mystery books by the delightful Thomas Taylor. MuggleCast Patrons chime in with their favorite fiction recommendations, including a series by a familiar name for some of us. In our "From the Stars" category, Evanna Lynch's Kinder Beauty Box subscription service, her deeply personal autobiography, Bonnie Wright's how-to book 'Go Gently', the posthumously released diaries of Alan Rickman, and Tom Felton's hilarious memoir. Friend of the show Tylor Starr has recently released The Unofficial Harry Potter Vegan Cookbook, with over 75 mouth-watering recipes we can't wait to try. Our fanmade recommendations include Heartwood Wands on Etsy, customized HP Bobbleheads for you or your friends, Expedition Roasters' 'Accio Coffee', Frostbeard Studio's magical assorted candle line, and even these flameless floating candles for your home decoration. Finally, we go truly wild with celebrity prayer candles, celebrity Cameo videos, toilet decals, vintage HP merch from eBay, and more favorites from The New York Puzzle Co.! If you want even more gift ideas, check out our previous gift guides on Episode 444, Episode 493, and Episode 540. If you want to support us, consider asking someone to gift you a subscription to our Patreon! Next week: We return with Chapters 3 and 4 of Chamber of Secrets Chapter-by-Chapter! This week's episode is brought to you by MeUndies! Visit MeUndies.com MuggleCast for 20% off your first order, and free shipping, with a 100% moneyback guarantee!

Board-certified plastic and reconstructive surgeon, Dr. Taylor, has successfully performed liposuction to patients "from their ankles to their temples."  In this episode, he talks lipo for tummies, hips, thighs and beyond.    Care Experts is a weekly podcast by CareCredit where we sit down with doctors and experts who give information, tips and insight into healthcare treatments and procedures. Check in every Wednesday for new episodes at carecredit.com/careexperts or subscribe on your favorite podcast app.   CareCredit is a health, wellness and personal care credit card that has helped millions of people with promotional financing options and is accepted at hundreds of thousands of provider and retail locations nationwide. Learn more at carecredit.com.

Corazones perdidos es un relato de fantasmas del escritor inglés M.R. James (1862-1936), publicado en la antología de 1904: Historias de fantasmas de un anticuario. Corazones perdidos, uno de los mejores relatos de terror de M.R. James, combina con maestría los típicos ingredientes del género gótico: un joven huérfano, una mansión antigua y sombría, un tutor de extraños hábitos nocturnos, y dos fantasmas que vagan por el jardín a la luz de la luna, posiblemente los espíritus de dos niños muertos fallecidos en circunstancias misteriosas. Se dice que Corazones perdidos estuvo inspirado en una viaje de M.R. James a Irlanda. Algunos críticos aseguran que la figura de Abney, el nigromante que aparece en el relato, está basado en Thomas Taylor, un oscuro neoplatonista amigo de William Blake, aunque con evidentes diferencias entre ambos. El argumento de Corazones perdidos gira en torno a este inquietante sujeto: Abney, el tutor nigromante, quien investiga obsesivamente el antiguo culto de Mitra, buscando la forma de descubrir el secreto de la inmortalidad a través de ritos y blasfemos sacrificios. Análisis de: El Espejo Gótico http://elespejogotico.blogspot.com/2009/06/corazones-perdidos-mr-james.html Texto del relato extraído de: http://elespejogotico.blogspot.com/2009/06/corazones-perdidos-mr-james.html Musicas: - 01. PGM Misterio Autor: Antonio Muñoz Guirado en colaboración con Jim Bryan y Brendan Brown - Cedida en exclusiva para este programa de Relatos de Misterio y Suspense. - 02. [No Copyright Music] 1 Hour Of Horror Music | Best Halloween Music 2020 | Royalty Free Music | Nota: Este audio no se realiza con fines comerciales ni lucrativos. Es de difusión enteramente gratuita e intenta dar a conocer tanto a los escritores de los relatos y cuentos como a los autores de las músicas. Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

Benjamin Thomas Taylor is an artist known for his bright pop art inspired paintings. Mixing a love of colour with an obsession with diagrams and perspective, his work is meant to transport. To move from reality into another world of possibility.   First appearing in season one of the podcast, Ben explains how his work has evolved since then and how his practice has shifted to allow for more creativity and ideas to emerge in his artwork.

Georgetown University Professor Danyel Reiche talked to Jack Thomas Taylor, Associate Curator and Manager of Exhibition Planning at The Media Majlis, a university museum located at Northwestern Qatar, about the current exhibition in the museum, titled “Is it a Beautiful Game?”, and how it relates to the FIFA World Cup 2022.Jack Thomas Taylor is the associate curator and manager of exhibition planning at The Media Majlis at Northwestern University and the curator of Is it a beautiful game? Taylor is a doctoral student at King's College London, researching culture, media, and the creative industries. He holds two master's degrees, one in Culture, Criticism and Curation from Central Saint Martins at the University of Arts London with a thesis observing the values that pertain to Universal Expositions (World Expos) and his second, an MBA in Culture and Enterprise, jointly awarded by Birkbeck Business School and his alma mater Central Saint Martins, with a dissertation with distinction questioning if business strategy tools can be used in the arts and culture domain.Taylor curated the inaugural exhibition at The Media Majlis Arab identities, images in film (2019) and has since gone on to curate Breaking News? how the smartphone changed journalism (2020), and Is it a beautiful game? (2022) at The Media Majlis. Other curatorial work includes Mind the Gap at Tashkeel (Dubai, 2017), Heritage: A User's Manual at the Southbank Centre Archive Studio (London, 2016) and Inert Matter, Then Live Wire held at Central Saint Martins (London, 2016). Since 2009, he has held various positions in the arts, culture and creative domains in Abu Dhabi, Bahrain, Dubai, and Qatar across exhibitions, branding, visual arts, programming, and publishing.Taylor has wide-ranging experience in creative services, including with BOND Creative Agency as studio manager, strategist and producer (Abu Dhabi office) and as an independent cultural and creative strategist with TAYLOR Strategy and Design Advisory. Publishing work includes Brownbook (Dubai) and Arabian Magazines (Bahrain), as well as founding Alef Magazine in Qatar in 2013. Hosted on Acast. See acast.com/privacy for more information.

Sheridan R. Barringer, author of "Unhonored Service: The Life of Lees Senior Cavalry Commander, Colonel Thomas Taylor Munford"

Sheridan R. Barringer, author of "Unhonored Service: The Life of Lees Senior Cavalry Commander, Colonel Thomas Taylor Munford"

The law clerk experience is different at every law firm. Each one has its own personality and chooses to coordinate its program in a different way. Here at McGlinchey, we're extraordinarily proud of our law clerk program, and we're so excited to talk to them today about their experience this summer. In this episode of the More with McGlinchey podcast, attorney Andrew Albritton discusses the firm's clerkship program with five of our 2022 Summer Associates, Gabriel Guajardo, Ian Joseph, Alexis Minor, Jennifer Nguyen, and Thomas Taylor.

As the true servant of Christ, he was desirous to spend and be spent for the glory of God and the good of souls. With all sincerity and purity, and all zeal and meekness, he watched over the flock of Christ. His sermons were judicious, substantial, and admirably well delivered. Though envy opposed him, real worth always admired him. Support this podcast at — https://redcircle.com/the-lives-of-the-puritans/donations

Join Fun Kids presenters Bex and Dan for this very special episode of Book Worms as they celebrate and remember the 25th Anniversary of the first Harry Potter book: Harry Potter and The Philosopher's Stone!  Featuring interviews with children across the country, and the original cover illustrator Thomas Taylor, prepare to relive where the magical series began. On 26 June this year Harry Potter and the Philosopher's Stone celebrates its 25th anniversary! Since 1997, the adventures of Harry Potter have enchanted children across the world. Only 500 copies of the first edition were published but the book became an unprecedented publishing phenomenon with the series going on to sell over 500 million books worldwide in over 80 languages, inspiring a major movie franchise, a spellbinding theatre production and so much more. It's time to raise a goblet of Butterbeer and celebrate the legendary story of the Boy Who Lived…get ready for the magical journey of a lifetime! See omnystudio.com/listener for privacy information.

On this week's episode of MuggleCast, we're joined by a very special guest, Mr. Thomas Taylor, who originally illustrated Harry Potter and the Philosopher's Stone in 1996!  He talks about what it was like to land the job and all that ensued! Join us as we celebrate the 25th anniversary of the book that began a phenomenon! Welcome Thomas Taylor, illustrator of the very first Harry Potter book in the UK! Thomas shares what it was like to get the job at just 23-years-old! How did he decide to illustrate the iconic Hogwarts Express scene? Did he ever speak with J.K. Rowling? What was it like to be one of the first people to ever read Harry Potter? Was he ever asked to work on the remainder of the series? Who is the mysterious gentleman on the original back cover, and what's in his pocket? Did you know there is a connection between Dumbledore and The Hobbit? Thomas shares his thoughts on the first Harry Potter movie, his favorite characters and his Hogwarts House! What was it like for him to transition from illustrator to author? Be sure to check out Taylor's other works, including The Legends of Eerie-on-Sea and follow him on Twitter and Instagram!  Quizzitch: Dumbledore's nose appeared as though it had been broken how many times, according to the first chapter of Philosopher's Stone? This week's episode is brought to you by MeUndies (get 15% off your first order, 25% off your first Membership item, and a 100% satisfaction guarantee at MeUndies.com/MuggleCast) and Shudder (stream your first 30 days of Shudder for FREE by going to Shudder.com and entering code MuggleCast)! Bonus MuggleCast, available later this week: In celebration of Pride Month, we had fun whipping up some gay Harry Potter pick-ups lines (parental advisory warning: these pick-up lines are of an adult nature and not suitable for children). Become a supporter of the show today at Patreon.com/MuggleCast!

Welcome to Episode 33 of Lidia's Booktastic Podcast. In this episode, we review The Eerie-on-Sea Mystery Series By Thomas Taylor. By accessing this Podcast, I acknowledge that the entire contents and design of this Podcast, are the property of L&K Productions, or used by The L&K Productions with permission, and are protected under Irish and international copyright and trademark laws. Except as otherwise provided herein, users of this Podcast may save and use information contained in the Podcast only for personal or other non-commercial, educational purposes. No other use, including, without limitation, reproduction, retransmission or editing, of this Podcast may be made without the prior written permission of L&K Productions.

Stafford School Superintendent Dr. Thomas Taylor closes out the school year and looks toward summer programs.

Thomas "troll" Taylor, since day one, is a force on the field. He has continually pushed the limits and has been a wrecking ball for every team he has played for. Currently with Infamous, Thomas enters his 20th season and looks stronger than ever. Enjoy!

Stafford School Superintendent Dr. Thomas Taylor talks about his background, the challenges of COVID and his budget.

Tune in for an awesome success story with Tom Taylor, President & CEO of family-owned Foxx Life Sciences. Tune in to hear the rest of the story!  Then stay tuned for more from The Buzz and the Cardinal Corner. Learn more about Foxx Life Sciences at foxxlifesciences.com. 

In today's episode, Emerson gets to speak with Dermatologist Dr. Thomas Taylor. Dr. Taylor has been a Dermatologist for over 20 years and is passionate about the importance of skincare. In this interview, Dr. Tayor shares: The honest truth about some popular skin myths Why skincare is vital to overall health What men can do to improve their skin. This interview is sure to leave you encouraged and better informed about the largest organ in the human body, the skin.

In today's episode we interview Sam McLeod & Thomas Taylor of Rogue Alpha Athletics Check out Rogue Alpha Athletics Facebook and Instagram for all the events they will be hosting in the near future and get signed up! Come train with us in Mooresville! unitedbystrengthpodcast@gmail.com Workouts? Nutrition Coaching? Course Prep? come see us at gumroad.com/unitedbystrength --- Send in a voice message: https://podcasters.spotify.com/pod/show/chanelle-santana/message

The Lindisfarne Tapes are selected recordings of presentations and conversations at the Lindisfarne Fellows' meetings. In March of 2013 William Thompson granted permission to the Schumacher Center for a New Economics to transfer the talks from the old reel-to-reel tapes to digital format so that they could be posted online and shared freely. In 2021, the Schumacher Center used the digital audio to create the Lindisfarne Tapes Podcast. Reposting should include acknowledgment of williamirwinthompson.org. Learn more about the Lindisfarne Tapes here.

    In this episode we speak with Dr Angela Voss, scholar, artist, musician and Program Director for the MA in Myth, Cosmology and the Sacred at Canterbury Christ Church University. Our topic centered around the imaginal realm, the nature and function of the daimon, and the importance of symbol with a shifting perspective more focused on the luminous for the development of theurgic apotheosis.      Secrets of the Heavens CD Dr Angela Voss and the Marini Consort use the Orphic hymns as translated by Thomas Taylor. Between the invocations there are instrumental pieces from the 15th century, and readings by Mark Rylance from the Letters of Marsilio Ficino. http://www.godstowpress.co.uk/secrets.htm?fbclid=IwAR1fXQsJNiuVJtERPkFobzx2jNfFbAcuOKlAbd7wuynW7KLj4xdf15IGpcA  

This week, I'm chatting with Thomas Taylor, author of Malamander, the first book in the new middle-grade series, Legends of Eerie-On-Sea. School Library Journal calls Malamander a “A crowd-pleasing fantasy.' and notes “Colorful characters, palpable atmosphere, close calls and some deliberately unanswered questions…will hook readers on this new British series and leave them eager for more.” Hand this book … Continue reading Ep. 48: Thomas Taylor, Author of the Legend of Eerie-On-Sea Series →