Podcasts about Tyana

In this episode, while Tony is playing golf, I am joined by guest co-host QAV club member Geoff Fleming. We discuss Geoff's investing journey, then get into Anthony Scaramucci's book on Bitcoin "investing", recent updates from EHL and FND, ASIC's warnings about cybersecurity threats to share holdings, the latest market news including gold stocks like WestGold (WGX) and Resolute Mining (RSG), and a deep dive on Auswide Bank (ABA), including its recent acquisition, merger talks with MyState, and financial challenges. After hours chat includes Babylon, The Old Man, pumpkin pie, Pink Floyd / Roger Waters concerts, Jethro Tull lyrics, Bauhaus movement, Cobra Kai and The Life of Apollonius of Tyana by Philostratus.

Verhalen over wonderbaarlijke verwekkingen en geboorten werden verteld over heersers en filosofen in historische tijden. Van de filosofen werd gezegd dat Pythagoras de nakomeling was van Apollo en de menselijke Pythais, de mooiste van de Samiërs; Plato zou de zoon zijn van Apollo en Amphictione; Apollonius van Tyana zou de zoon zijn van Proteus, een godheid van Egypte, of Zeus.Er waren twee belangrijke redenen waarom de Ouden spraken over wonderbaarlijke verwekkingen en goddelijke afstamming. Het was zeker een poging om de superioriteit van een individu ten opzichte van andere stervelingen te verklaren. Over het algemeen keken mediterrane volkeren naar iemands geboorte of afstamming om iemands karakter en gedrag te verklaren. In Plutarch's "Romulus" wordt Remus voor straf voor Numitor gebracht. Wanneer Numitor Remus ziet, is hij "verbaasd over de buitengewone grootheid van het lichaam en de kracht van de jongeling, en aan zijn gezicht te zien hoe onverzettelijk en vitaal zijn psyche was ondanks de huidige omstandigheden, en te horen dat zijn werken en daden overeenkwamen met zijn uiterlijk, ... vroeg hij wie hij was en wat de omstandigheden van zijn geboorte waren." Geboorte verklaart latere daden en karakter. In het Evangelie van Marcus, waarvan de meeste schriftgeleerden denken dat het eerder was dan dat van Matteüs en Lucas, ontbreekt een geboorteverhaal. Het begint met Johannes de Doper en met Jezus als volwassene. Sommige christenen geloofden dat hun relatie met God afhing van hun initiatief en acceptabele prestaties, zodat God goedkeurend zou reageren. De laat tweede-eeuwse kerkvader Irenaeus, Against Heresies 1.26, spreekt over ene Cerinthus (laat eerste eeuw) die geloofdeJezus werd niet uit een maagd geboren, maar was de zoon van Jozef en Maria volgens de gebruikelijke wijze van verwekking. Omdat hij rechtvaardiger, verstandiger en wijzer was dan andere mensen, daalde de Christus na zijn doop op hem neer in de gedaante van een duif. Daarna predikte hij de onbekende Vader en verrichtte wonderen.Het evangelie van Marcus, zonder een wonderbaarlijk geboorteverhaal, was vatbaar voor een dergelijke interpretatie van een verdienstelijke Jezus die door God wordt beloond. Als Jezus het model voor christenen is, dan moeten zij ook verdienstelijk zijn. Sinds Paulus was dit in ieder geval niet wat de reguliere christenen geloofden. De relatie met God was gebaseerd op Gods genadige initiatief waarop mensen in vertrouwen en gehoorzaamheid (d.w.z. geloof) reageerden. Als men geloofde dat de mogelijkheid van wonderbaarlijke conceptie of geboorte in het algemeen waar was, dan kon een werkelijk superieur persoon alleen verklaard worden door een goddelijke oorsprong. Verschillende voorbeelden maken dit duidelijk. Dionysius van Halicarnassus, in zijn verslag van de verkrachting van de maagd Ilia in het aan Mars gewijde bos, laat de verkrachter na de gebeurtenis tegen de maagd zeggen dat ze niet moest treuren omdat ze "uit haar verkrachting twee zonen zou baren wiens daden alle andere zouden overtreffen. Een goddelijke verwekking leidt tot superieure daden!Toen Matteüs en Lucas geboorteverhalen met een wonderbaarlijke ontvangenis toevoegden als onderdeel van hun herschrijving van Marcus, zeiden ze dat dit soort leven alleen voortgebracht kan worden door Gods voorafgaande genadige, scheppende daad. Als dat zo is voor Jezus, dan geldt dat ook voor zijn volgelingen. De traditie van wonderbaarlijke verwekkingen en geboorten wordt zo opnieuw gedefinieerd in de christelijk-joodse context. De Grieks-Romeinse overtuiging dat de superioriteit van een mens alleen verklaard kan worden door een goddelijke scheppingsdaad, wordt gebruikt om de vooringenomenheid van goddelijke genade in de goddelijk-menselijke relatie vast te stellen. Dit is wat een auditor uit de oudheid te horen zou hebben gekregen.Become a supporter of this podcast: https://www.spreaker.com/podcast/koinonia-bijbelstudie-live--595091/support.

Can play truly transform the way we learn? Join us for an eye-opening conversation with Dr. Tyana Velasquez-Smith, the visionary CEO of Sensational Inclusions.  Dr. Tyana shares her five non-negotiables for education and argues that play is not just a pastime but a human right essential for our emotional and psychological well-being. Learn how Sensational Inclusions is revolutionizing emergent literacy by harnessing students' special interests in sensory-friendly environments.We also delve into the indispensable roles that both teachers and parents play in enhancing the literacy journey of students. Dr. Tyana emphasizes the importance of empowering teachers with the autonomy to implement effective strategies, while also encouraging parents to advocate for holistic, play-based learning methods. We talk about the need to create an inclusive classroom dynamic where no student feels left behind. This synergy between educators and parents is pivotal for fostering a supportive and enriching educational experience.Lastly, we touch on the benefits of risky play in developing resilience and essential life skills such as reading and comprehension. Comparisons to learning to walk illustrate the importance of allowing children to experience and interpret their own emotions and failures. We also explore how diversity in children's literature, e.g. Big by Vashanti Harrison and More Than Peach by Bellen Woodard, can shape young minds. As we wrap up, Dr. Tyana shares sneak peeks of her upcoming projects, including a much-anticipated book release. Don't miss out on this compelling episode that promises to reshape your understanding of play and learning!Support the Show.Read the full show notes, visit the website, and check out my on-demand virtual course. Continue the adventure at LinkedIn or Instagram. *Disclosure: I am a Bookshop.org. affiliate.

This is actually an audition tape for the “Oprah Winfrey Show” when my book The Emerald Tablet: Alchemy for Personal Transformation was being considered for Oprah's Book Club. Unfortunately, the producers thought it was a bit “over the top” for Oprah's viewers, and listening to it today, I would have to agree. But it is one of my best efforts to explain the origins and power of the ancient teachings of Hermes and how they evolved in alchemy, literature, religion, and science. Topics include the Emerald Tablet, the history of Balinas (Apollonius of Tyana), the seven operations and the Emerald Formula, the planetary archetypes, and how they apply to personal transformation. There is also an active imagination session with Thoth in which he explains the nature of the universe.  However controversial the ideas expressed in this reading are today, they represent the historical view and “One True Philosophy” that inspired the alchemists to so ardently pursue the Great Work. I have continued to research Thoth's teachings in more recent books, including In the Mind of the Universe: The Monad and You! on Amazon at https://amzn.to/489vk5H

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On Thursday April 18th, 2024 -- The Hermetic Hour with host Poke Runyon will review the new publication of "My First Two Thousand Years" (1928) by George Sylvester Viereck and Paul Eldridge. This is a controversial but literary biography of the mythical "Wandering Jew". Sylvester Viereck was a German patriot who employed Aleister Crowley to write anti-British propaganda for his newspaper during the early days of World War One. The book, "My First Two Thousand Years," was written and published in the 1920s and must be judged in the climate of that era. That said, it is still a good read. Isaac Laquedem, the Wandering Jew, chases his immortal love Salome thru the centuries. He meets Nero, Marcus Aurelius, Appolonius of Tyana and on to hobnob with Gilles de Rais, the satanic child-murderer who was Joan of Arc's general, and on into modern times where he meets Baron de Rothschild and Vladimir Lenin. This book was actually the first of a three-decker novel, the second volume was Salome's story (My First Two Thousand Years of Love) and finally: "The Invincible Adam" who was their African servant Kotikokura that they were civilizing. Each of these books tells the same story, each from their separate viewpoint, a technique which influenced the best seller The Alexandria Quartet by Lawrence Durrell (1957-60) and the film series Highlander. Of course the book, or books, are very metaphoric. Isaac, or Cartiphilus to use his Roman name, is representative of the Jewish diaspora. Salome is a spokesperson for rising feminism. She is determined to conquer the curse of moon and liberate the feminine gender. Kotikokura is the third world enslaved and exploited, finally throwing off his chains but he is also based on Gilgamesh's wild man Enkidu. All considered, "My First Two Thousand Years" has a lot to offer the 21st century's thoughtful readers.

Tyana Ingram, ASW, CFSW, CFEI is Certified Financial Social Worker, Certified Financial Education Instructor, and the founder of my social enterprise The Ten Coins. Tyana primarily works with non-profit organizations providing financial wellness consulting and circles to helping professionals and the communities they serve. She creates healing spaces for individuals to unpack their money stories, address their money wounds, and create money goals aligned with their values using a mind-body-soul approach. She can be found on Instagram at @thetencoins Follow the podcast on Social Media: Instagram:  @thesocialworkrantspodcast  Twitter/X: @socialworkrants Facebook: The Social Work Rants Podcast (Hit the Like Button) Join me and Dr. Lashawn Paul for "Social Work Kick Back" event in honor of Social Work Month on Friday March 22nd from 6-9pm in Brooklyn, NY. Lips Cafe 1412 Nostrand Avenue Brooklyn, NY 11226 $35 per person. https://www.eventbrite.com/e/social-work-kickback-tickets-830390168347?aff=oddtdtcreator

In this episode we speak with Ars Notoria translator Matthias castle about this intriguing work of medieval angelic magic focused on obtaining knowledge and wisdom. Where did it come from? What does it do? Can you use it to learn Organic Chemistry? What is "angel water"? These and many more questions are answered. The 13th-century magical treatise Ars Notoria offers a secret account of the angel Pamphilius revealing the sacred magic to King Solomon by which he gained his famed wisdom and learning, thereby expanding upon the biblical narrative in which Solomon received a vision of God. Solomon's writings were transmitted to the first-century philosopher, Apollonius of Tyana, who provided a commentary entitled the Golden Flowers (Flores Aurei), which is contained within Ars Notoria.The magical text presents a complete system of angelic magic consisting of prayers addressed to angels, using figures called notae, for the purpose of acquiring scholastic and heavenly knowledge. Due to its rising popularity among university students, the magical ritual was reworked time and again, producing five treatises, dating from the 13th to 15th centuries; The Work of Works (Opus Operum), the Book of Flowers of Heavenly Teaching composed by the French Benedictine monk named John of Morigny, The Short Art (Ars Brevis), the abridged version attributed to Thomas of Toledo, and The Pauline Art (Ars Paulina), thereby establishing an entire notorial art tradition.In this new and complete translation of Ars Notoria, based on Julien Veronese's critical Latin edition, translator Matthias Castle presents the classic magical text, both short and long versions, including four of the later treatises. Castle explains how these theurgic ritual practices were performed, giving special attention to all the original pictorial figures (notae), and how the art of memory relates to angelic magic. Providing practical instruction, extensive commentary, and in-depth background research and annotations, Ars Notoria: The Notory Art of Solomon is an essential sourcebook on angelic magic for scholar and magician alike. #solomonicmagic #solomonicmagick #grimoire #magick #ceremonialmagic #ceremonialmagick #angels #angelicmagic #medievalmagic #astrologicalmagic #occult #occultism #esotericbooks #esoteric #esotericism --- Send in a voice message: https://podcasters.spotify.com/pod/show/plantcunning/message Support this podcast: https://podcasters.spotify.com/pod/show/plantcunning/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. 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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).

In this episode I am joined by Matthias Castle, the forthcoming translator of the new English edition of the Ars Notoria. We establish the historical tradition and textual evolution of the Notary Art, from its origins with Apollonius of Tyana's Flores Aurei & the angel Pamphilius all the way down to the Summa Sacrae Magicae & De Arte Crucifixi. Matthias is an independent scholar of classical studies, medieval history, and the Western esoteric tradition. After graduating from Emory & Henry College with a degree in religious studies and philosophy, Castle's Latin expertise, rich historical understanding, and keen research skills developed into the more than twenty-year ambitious investigation and translation project that resulted in his new book Ars Notoria: The Notory Art of Solomon, coming out November 28th with Inner Traditions. The 13th-century magical treatise offers a secret account of the sacred angelic magic revealed to King Solomon. This new complete translation features both the short and long versions (A, A2 & B) based on Julien Veronese's critical Latin edition and includes all of the original figures (notae), essential for inspection during ritual. You can connect with Matthias on his website at www.matthiascastle.com and I recommend you read his blog on the topics discussed in this video. His book is released November 28th and can be found in most bookstores & online retailers. Check it out here: https://www.innertraditions.com/books... Interested in Esoteric Scholarship & historical Occult practice? Check out our flagship training program: https://www.mystai.co.uk/omm Follow Mystai in all your usual places:

Today's episode is an adaptation of a Greek myth, follow along as Zeus and Hermes teach the wealthy folks in the village of Tyana a lesson about greed. Check out Stories RPG our new show where we play games like Starsworn with all your Max Goodname friends, and Gigacity Guardians featuring the brilliant firefly! https://link.chtbl.com/gigacityDraw us a picture of what you think any of the characters in this story look like, and then tag us in it on instagram @storiespodcast! We'd love to see your artwork and share it on our feed!!If you would like to support Stories Podcast, you can subscribe and give us a five star review on iTunes, check out our merch at storiespodcast.com/shop, follow us on Instagram @storiespodcast, or just tell your friends about us!Check out our new YouTube channel at youtube.com/storiespodcast. If you've ever wanted to read along with our stories, now you can! These read-along versions of our stories are great for early readers trying to improve their skills or even adults learning English for the first time. Check it out.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Nuestro Insólito Universo _ Apolonio de Tyana. En los cinco minutos de duración que tiene este programa se narran historias asombrosas referentes a cualquier tema. La primera transmisión de este programa se realizó por la Radio Nacional de Venezuela el 4 de agosto de 1969 y su éxito fue tal que, posteriormente, fue transmitido también por Radio Capital y, actualmente, se mantiene en la Radio Nacional (AM) y en los circuitos Éxitos y Onda, de Unión Radio (FM), lo cual le otorga una tribuna de red AM y FM que cubren todo el país, uno de los programas radiales más premiados y de mayor duración en la historia de la radio de Venezuela.

Strange omens, plague, occult religious rites. King Tullus Hostilius' reign collapses in something like supernatural madness. The great Ancus Marcius takes over, but is finally deceived by a rich, mysterious newcomer to Rome: Lucius Tarquinius Priscus. Join Jonathan and Ryan as they outline how the first of the Tarquins takes the throne after first disinheriting his own nephew, and then effectively disinheriting the sons of Ancus Marcius, whom Lucius was bound to protect.Livy's Ab Urbe Condita: https://amzn.to/3gYwtbhMachiavelli's Discourses on Livy: https://amzn.to/3NtNBSjRene Girard's I See Satan Fall Like Lightning: https://bookshop.org/a/25626/9781570753190Philostratus' Life of Apollonius of Tyana: https://amzn.to/3qgEcWNFustel de Coulanges's La Cité Antique (French): https://amzn.to/3yzATuZFustel de Coulanges's The Ancient City (English): https://bookshop.org/a/25626/9780648690542New Humanists is brought to you by the Ancient Language Institute: https://ancientlanguage.com/Links may have referral codes, which earn us a commission at no additional cost to you. We encourage you, when possible, to use Bookshop.org for your book purchases, an online bookstore which supports local bookstores.Music: Save Us Now by Shane Ivers - https://www.silvermansound.com

The Emerald Tablet of Thoth is a mysterious and enigmatic text that has been studied and debated by scholars for centuries. The tablet is said to have been written by Hermes Trismagistus, an ancient Grecco-Egyptian priest, and it contains a series of cryptic teachings on alchemy, magic, and the nature of reality.In this episode we will explore the history and meaning of the Emerald Tablet. We discuss its fabled origins in the Middle East, its connection to Appolonius of Tyana, and its role in the development of alchemy and hermeticism. We will also examine the tablet's teachings on the nature of the universe and the human soul.The Emerald Tablet is a fascinating and complex text that has had a profound impact on Western thought. In this episode, we will seek to uncover its secrets and explore its meaning for the modern world.Here are some specific topics we will cover in the episode:The history of the Emerald TabletThe Caliphate of Al Ma'munIsaac Newton's Alchemical PracticesAppolonius of TyanaThe role of the Emerald Tablet in the development of alchemy and hermeticismThe impact of the Emerald Tablet on Western thoughtPhysics and Space!In the extended show available http://www.patreon.com/TheWholeRabbit we discuss:The Translation of Each Line…How to Make an Immortal Plant Stone!The Higgs FieldQabalistic Tree of LifeParticle AcceleratorsThe Unified Theory of EverythingGlowing EggsWe hope you will hop on and enjoy this fascinating exploration of one of the most important texts in Western esotericism.Each host is responsible for writing and creating the content they present.Sources:The Emerald Tablets, Translations and Commentaries:https://www.sacred-texts.com/alc/emerald.htmhttps://www.ancienttexts.org/library/egyptian/emerald/treatise.htmlhttps://symbolsage.com/the-emerald-tablet-of-thoth/Al Ma'mun:https://www.britannica.com/biography/al-Mamunhttps://en.wikipedia.org/wiki/House_of_WisdomIsaac newton's Commentaries:https://www.theoldcraft.com/2018/03/20/isaac-newton-last-magicians-translator-tabula-smaragdina/Support the show

Matrix? More like Ma tricks and Papa too. Romade Religion, what can you say? Feel controlled? There is a reason for that seizin', listen hear, unherd."Hear" are the links I mentioned: You can find them posted at the following sites: The Piso Project http://pisoproject.wordpress.com The Roman Piso Papers (Scroll down for papers) http://independent.academia.edu/RomanPiso/Papers As I said above, Druidic priests were not A Few Words About The Royal Language (a language within language) http://www.academia.edu/30347785/A_Few_Words_About_The_Royal_Language References: See my paper, 'Napoleon Bonaparte & The Holy Roman Empire' http://www.academia.edu/10994708/Napoleon_Bonaparte_and_The_Holy_Roman_Empire Below are a couple of lists. Understanding The Oligarchy http://www.academia.edu/32492893/Understanding_The_Oligarchy.pdf Understanding The Oligarchy (at Wordpress) http://pisoproject.wordpress.com/understanding-the-oligarchy/ Oligarchy And Ancient Genealogies http://www.academia.edu/28345792/Oligarchy_And_Ancient_Genealogies Napoleon Bonaparte & The Holy Roman Empire http://www.academia.edu/10994708/Napoleon_Bonaparte_and_The_Holy_Roman_Empire The Biblical Dynasty - The Oligarchy Uses Religion Against Us http://www.academia.edu/s/0aa7c0388c/the-biblical-dynasty There was a sect of 'Jews' in the 1st century who were like Secular Humanists. They were fighting for basic human rights and an end to slavery, they were the Pharisees. They were fighting the Romans who were creating Christianity. What Happened At Masada? http://www.academia.edu/33706215/What_Happened_At_Masada_.pdf Seneca, Christianity, And The Caesars http://www.academia.edu/33161068/Seneca_Christianity_And_The_Caesars Christianity Was Exposed By Abelard Reuchlin (AcademiaEdu) http://www.academia.edu/33614693/Christianity_Was_Exposed_By_Abelard_Reuchlin The New Classical Scholarship: The New Forensic Study Of History http://www.academia.edu/31990534/The_NCS_The_New_Forensic_Study_Of_History The True Context Of Ancient History & The Gordian Emperors http://www.academia.edu/s/cc567b0350/the-true-context-of-ancient-history-and-the-gordian-emperors Ancient Alias Names List (2017) http://www.academia.edu/s/a339f0df02/ancient-alias-names-list-2017 Have you wondered about and maybe tried to do research of your own about the Gnostic gospels and other material that did NOT make it into the New Testament canon? Here is my research on it... The Apocryphal New Testament Authorship https://www.academia.edu/s/cbbb322c87/the-apocryphal-new-testament-authorship Was Pliny The Younger, the Roman author and friend of Emperor Trajan, and who was famous for asking Trajan what to do about Christians, also writing as St. Ignatius? Is this more evidence of the Oligarchy (1%) existing even in ancient times? Pliny The Younger As Saint Ignatius http://www.academia.edu/s/99511f2e10/pliny-the-younger-as-saint-ignatiuspdf Some of the easiest evidence regarding the Roman creation of Christianity for those who are just beginning to study the way that we do in the New Classical Scholarship is in examining the works of Pliny The Younger. Emperor Trajan & Pliny The Younger: Mutual Ancestry http://www.academia.edu/s/f6541cd384/emperor-trajan-and-pliny-the-younger-mutual-ancestry Two of my forthcoming papers are very important as evidence of the Roman creation of Christianity. One of these papers is on the subject of the fabrication of Christian persecutions by Roman emperors. This can be shown by giving the descent of all Roman emperors from Antoninus Pius onward, from Arrius Piso (or his immediate family), the main creator of Christianity. And the other paper will show the direct descent of no less than 60 popes from Arrius Calpurnius Piso. At this time, I have already posted the information giving the direct descent of at least 35 popes from Arrius Piso. Scholar Names, Works & Dates: [Authors of Biblical Criticism] Bishop John William Colenso, born Jan. 24, 1814 (1814-1883), 'The Pentateuch Examined'. Sir George Birdwood. Major General Forlong, 'Rivers of Life'. James Ballantyne Hannay, 'Sex Symbolism In Religion'. James Ballantyne Hannay, 'Christianity, the Sources of its Teachings and Symbolism', 1913. James Ballantyne Hannay, 'Bible Folk Lore', a series of six volumes of about 200 pages each. Produced during WWI (1915-1917). James Ballantyne Hannay, 'The Rise, Decline & Fall of the Roman Religion', published postumously, 1925. Sir Richard Burton. Robertson, 'Christianity and Mythology', London, 1900. Matthes. Paulus (1828). Colani (1864). M. Loisy. Bertram, 1922. Van Loon. Laurentius Valla. Sir Harry Johnston. Dr. Cheyne. Lord Kichener. Dr. Barnes (the bishop of Birmingham, Oct. 13th, 1924). Ruskin. Sir Authur Evans. Payne Knight, 'Worship of Priapus'. Naville, 'Discovery of the Book of Law'. German Scholar, Theodor Noldeke (1836-1930). J.C. Oman, 'Cults, Customs and Superstitions of India'. Lecky, 'History of European Morals'. Davidson's Lexicon (issued by Bagster). German Scholar, Christian Gottlieb Wilke (C.G. Wilke), 'Der Urevangelist', 1838. Wilke stated that Mark was the original (earliest) gospel. Bruno Bauer agreed. Allard Pierson (his first published work was about The Sermon On The Mount, and other Synoptic passages, c. 1878). Dirk Loman (c. late 1800s). William Van Manen (c. 1900). Dutch Scholars, Neber and Bolland. Karl Kautsky (1854-1938) 'The Origins of Christianity', 1908. He applied Bruno Bauer's thesis. Dietz, 'Der Ursprung des Christentums', published in Stuttgart, 1908. Some Of The Earliest Scholars Writing About A Roman Creation Of Christian Texts: Hermann Samuel Reimarus (1694-1768). Lessing, an essay published between 1774-1778. Bahrdt (1784-1792). Herder (1797). Dupuis (1743-1809). Volney (1757-1820). == This Title, 'Romans Created Christianity' In Other Languages: [Afrikaans: 'Romeine geskep Christendom'] [Albanian: 'Romakët krijuan krishterimin'] ['خلق الرومان المسيحية' :Arabian[ [Armenian: ' Հռոմեացիները քրիստոնյա են ստեղծել'] [Bosnian: 'Rimljani su stvorili hrišćanstvo'] [Bulgarian: 'Римляните създали християнството'] [Chinese: '羅馬人創造了基督教'] [Croatian: 'Rimljani stvorili kršćanstvo'] [Czech: 'Římané vytvořili křesťanství'] [Danish: 'Romerne skabte kristendommen'] [Dutch: 'Romeinen gemaakt christendom'] [Esperanto: 'Romanoj kreis kristanismon'] [Estonian: 'Roomlased loodud kristlus'] [Filipino: 'Nilikha ng mga Romano ang Kristiyanismo'] [Finnish: 'Roomalaiset luonut kristinuskon'] [French: 'Les Romains ont créé le christianisme'] [Frisian: 'Romeinen skepen it kristendom'] [Galacian: 'Os romanos crearon o cristianismo'] [Georgian: ' '] რომაელები ქრისტიანობას ქმნიდნენ [German: 'Romans schuf Christentum'] [Greek: 'Ρωμαίοι δημιούργησαν τον Χριστιανισμό'] ['הרומאים יצרו הנצרות' :Hebrew[ [Hmong Daw: 'Loos tsim Christianity'] [Hungarian: 'Rómaiak létrehozott kereszténység'] [Indonesian: 'Roma dibuat Kekristenan'] [Irish: 'Chruthaigh Rómhánaigh Críostaíocht'] [Italian: 'Romans ha generato Christianity'] [Japanese: 'ローマ人キリスト教を作成'] [Korean: ' 로마인 들은 기독교 만든'] [Latin: 'Romani creavit Christianitatis'] [Latvian: 'Romieši izveidoja kristietība'] [Lithuanian: 'Romėnai sukūrė krikščionybė'] [Luxembourgish: 'Réimer hunn de Christentum geschaf'] [Macedonian: 'Римјаните го создале христијанството'] [Malay: 'Orang-orang Rom mencipta agama Kristian'] [Maltese: 'Romans maħluqa nisranija'] [Mongolian: 'Ромчууд Христийн шашныг бүтээсэн'] [Norwegian: 'Romerne skapte kristendommen'] [Polish: 'Rzymianie utworzone chrześcijaństwa'] [Portuguese: 'Romanos criaram o cristianismo'] [Romanian: 'Romanii au creat crestinismul'] [Russian: 'Римляне создали христианство'] [Samoan: 'Na foafoaina e Roma Kerisiano'] [Scots-Gaelic: 'Rinn Ròmanaich Crìosdaidheachd'] [Serbian: 'Римљани су креирали хришћанство'] ['روميون مسيحييت پيدا ڪيو' :Sindhi[ [Slovak: 'Rimania vytvorili kresťanstvo'] [Slovenian: 'Rimljani ustvaril krščanstvo'] [Somali: 'Roomaanku wuxuu abuuray Masiixiyadda'] [Spanish: 'Romanos crearon el cristianismo'] [Sundanese: 'Rum dijieun Kristen'] [Swahili: 'Warumi iliunda Ukristo'] [Swedish: 'Romarna skapade kristendomen'] [Turkish: 'Romalılar Hıristiyanlık oluşturdu'] [Ukrainian: 'Римляни створений християнство'] [Uzbek: 'Rimliklarga nasroniylikni yaratdi'] [Vietnamese: 'Người La Mã tạo cơ đốc giáo'] [Welch: 'Rhufeiniaid creu Cristnogaeth'] ['רוימער באשאפן קריסטנטום' :Yiddish[ [Zulu: 'AmaRoma adala ubuKristu'] == Do a search to find out where you can find Reuchlin's work (he authored other titles also). Piso Christ: What Is The Book About? http://pisoproject.wordpress.com/piso-christ-what-is-the-book-about/ Piso Christ: The Roman Piso Family Created Christianity. https://www.amazon.com/Piso-Christ-Book-Classical-Scholarship/dp/142692996X Related Subject Matter: ================= (Key Words & Terms) History, Ancient History, Rome, Ancient Rome, Roman Empire, Roman Emperors, Popes, Papal History, Christianity, History of Christianity, Origin of Christianity, Emperor, Emperors, Roman Catholic History, Holy Roman Empire, Arrius Calpurnius Piso, Roman Piso Family, Ancient Alias Names, Ancient Pen Names, Gordian Emperors, Emperor Antoninus Pius, Arius Antoninus, Marcus Aurelius, Oligarchy, Royal Supremacy, Royal Language, Aliases, Genealogy, Ancient Genealogy, Ancient Genealogies, Historia, Historia Augusta, Flavius Josephus, Pliny The Younger, Suetonius, Tacitus, Plutarch, Hero of Alexandria, Apollonius of Tyana, Philostratus 'The Athenian', Philostratus 'The Younger', Herodian, Emperor Constantine, Vespasian, Titus, Domitian, Nerva, Trajan, Hadrian, Lucius Verus, Commodus, Pertinax, Pescennius Niger, Didius Julianus, Clodius Albinus, Septimius Severus, Severus Alexander, Maximinus, Maximus, Probus, Clodius II, Constantius, Constantius Chlorus, Eusebius, Pope Eusebius, Church Father, Early Christianity, Roman Creation of Christianity, Nero, 666, Julius Calpurnius Piso, Julius Piso I, First 10 Popes, Justin Martyr, St. John 'The Divine', The Revelation, gospels, The Gospel of Thomas, Gnostic, Gnostic Gospels, Apocryphal, texts, holy, sacred, free, info, sample, paper, papers, research, research paper, Heron, Herod, Agrippa, Philo, Logos, Talmud, Pharisee, pharisees, sect, Cornelius, Theodosius I, Arcadius, Honorius, Byzantine, Byzantium, Constantinople, ancient literature, forensic history, censorship, Medieval, medieval censorship, Inquisition, Crusade, crusades, Church, Church History, comparative, religion, religious, organized religion, Abelard Reuchlin, Professor, Bruno Bauer, James Ballantyne Hannay, Marcus, Antonius, Cleopatra, Julius, Caesar, Caesars, Antonius Primus, Cestius Gallus, Nero, Vitellius, Otho, Licinianus, Frugi, Piso, Julius Servianus, Julius Severus, Julius Constantius I, Galba, New, New Testament, Bible, gospels, epistles, Panegyricus, Timothy, Justinian The Jurist, Proculus Calpurnius Piso, Silanus Piso, Herodes Atticus, ben Pantera, Scribes, genealogy, genealogies, royal, royal line, royal blood, historiography, philosophy, history of, historical Jesus, Dark Ages, Secular Humanism, Atheism, Atheist, Atheists, Historical Anthropology, Anthropology, Anthropology of Religion, Imperial, Imperial Rome, Roma, Classics, Classical Antiquity, Religion as psychological warfare, Werner Eck. Anthropology, genealogical charts, genealogy, archaeology, Origins of Christianity, Holy, Holy Roman Empire, Imperial Rome, Roman Empire, popes, emperor, emperors, King James, Bible, biblical, classics, classical history, historic, Pliny The Elder, Seneca, Aria, Arria, Arria The Younger, Arria The Elder, Arius, Arrius, Fadilla, Arria Fadilla, Arria Antonina, Antonius, Marcus Antonius, Antonius Primus, of Alexandria, of Tyana, of Rome, of Athens, Gnostics, gospel, Gospel of, Thomas, Mary, Magdalan, magi, three, three days, three wise men, rooster, hen, cock, crow, crew, Alexander, Sabina, Gaius Calpurnius Piso, Constantine, Julius Constantius, Constantius Chlorus, Emperor, emperors, Flavia, Flavian, Flavians, Titus, Domitian, Vespasian, Nerva, Augustus, Julius Caesar, Caesar, Tiberius, Gneius Calpurnius Piso, Gaius, Caligula, Claudius, Nero, Galba, Otho, Vitellius, Trajan, Hadrian, Antoninus Pius, Marcus Aurelius, Commodus, Pertinax, Didius Julianus, Clodius Albinus, Septimius Severus, Severus Alexander, Pupienus, Claudius Gothicus, Probus, Gallienus, Tacitus, Florian, Florianus, Balbinus, Postumus, Philip I, Philip II, Pacatian, Jotapian, Aquilia Severa, Annia, Annia Faustina, Julia Soaemias, Julia Maesa, Diadumenian, Elagabalus, Julia Domna, Caracalla, Lucius Verus, Lucilla, Geta, Titiana, Manlia Scantilla, Didia Clara, Pescennius Niger, St. Peter, Saint, Saint Peter, Linus, and Werner Eck. Roman coins, denominations, coinage, province, Augustus, Claudius, Nero, Vitellius, Domitian, Trajan, Hadrian, Antoninus Pius, Marcus Aurelius, Septimius Severus, Severus Alexander, Elagabalus, Gordian III, Philip I 'The Arab', Claudius II 'Gothicus', denari, denarii, denarius, coins, coin, ancient coins, numismatic, celator, ancient mints, silver, gold, copper, aureus, drachm, didrachm, tetradrachm, follis, antoninianus, antoninianii, potin, billon, error, restrike, restrikes, silver wash, silvered, limes, AE, AE3, AR, AV, miliarense, siliqua, centenionalis, argenteus, dupondius, quadrans, cistophorus, sestertius, quinarius, as, As, Semis, triens, sextans, unica, quadrigatus, moneyer, victoriatus, solidus, scripulum. 

Hello and welcome back to the Multidimensional Evolution Podcast with me Kim McCaul. After a hiatus I am looking forward to bringing you some more interesting conversation in 2023. Episode 54 will kick the year off with a returning guest in Colm Holland. I spoke with Colm on episode 38 in 2020 about his books The Secret of the Alchemist. If you listened to that episode you may recall that I had some hesitation about speaking with Colm then because of my misgivings about Christianity, a religion that shaped Colm's early life and I found still echoed in his book. In the end I was glad to have had a really interesting conversation with Colm about his fascinating life trajectory and his move from church based Christianity to the study of alchemy and Jungian psychology to guide his life path. It seems only fitting that Colm has now introduced me to a book he has edited on behalf of the deceased author Geoff Roberts that questions the very foundations of the Christian origin story. No matter where you stand on the story of Jesus - whether you believe in the historical character, believe that there is a spiritual Christ, agree with Geoff Robert's that the entire story was plagiarised from other existing stories or something in-between. There is no denying that few narratives have shaped human history and consciousness as dramatically as the story of Christianity. Even if you are an atheist, a Muslim or a Buddhist, in one way or another Christianity will have impacted you. Our calendars and global festivities are shaped around alleged life events of Jesus Christ and the world's pre-eminent super power prides itself on being a “Christian nation”, a concept that clearly means different things to different people. So I think understanding it's historic origins is an extremely valuable pursuit. One question I find intriguing is why it is Jesus of Nazareth and not someone like his much better documented contemporary Apollonius of Tyana who has ended up becoming the figure head for this world defining cult? What is it about this story that has led it to shape the minds and cultures of billions of consciousnesses over the past 2 millennia? Could it be true that our history has been shaped entirely by a fiction? This is the question we explore in this conversation. And just a note on something I omitted to clarify during the interview. Colm occasionally references Q. Because in recent years the letter Q has come to be associated in much public discourse with the Qanon movement, it is worth pointing out that in biblical studies the letter Q is derived from the German word Quelle for source, ie it relates to the original source of information. Having clarified that it is also fun to point out that the foundations of Christianity and Qanon actually share quite a few qualitative parallels, but that is a whole other topic. For now I hope you enjoy this conversation. Find out more about Colm and his work here: https://www.colmholland.com Find out more about me and my work here: www.multidimensionalevolution.com To support this podcast and get yourself a mind expanding read purchase a copy of my book Multidimensional Evolution: personal explorations of consciousness here https://www.amazon.com/Multidimensional-Evolution-Personal-Explorations-Consciousness-ebook/dp/B00FAIFZCK/ref=sr_1_1?dchild=1&keywords=Kim+McCaul&qid=1588991352&s=books&sr=1-1

In this episode, we explore the fascinating life of Apollonius of Tyana, a Neopythagorean philosopher whose life in many ways mirror that of Jesus.Sources/Suggested Reading:Dzielska, Maria (1986). "Apollonius of Tyana in Legend and History". L'Erma Di Bretschneider.Kirk, G.S., J.E. Raven & M. Schofield (1983). "The Presocratic Philosophers". Second Edition. Cambridge University Press.Huffman, Carl A. (ed.) (2017). "A History of Pythagoreanism". Cambridge University Press.#Apollonius #jesus #ancient Hosted on Acast. See acast.com/privacy for more information.

Episode 0744 - Apollonius of Tyana & the Sage, XII (Click on the above link, or here, for audio.)Extended commentary on the life & times of Apollonius of Tyana. Historicity of Jesus & Western scholarship, and final discussion of Michael Lockwood's research on Buddhism & the Gospels. Introduction to Kevin Brown's study of Hermes Trismegistus & Apollonius, and the true sage as defender of the

Episode 0745 - Apollonius of Tyana & the Sage, XIII (Click on the above link, or here, for audio.) Extended commentary on the life & times of Apollonius of Tyana. Concluding reflections on the historicity of the Gospel account of the life of Jesus -- with the issues of individual & collective psychology, reluctance to view-correction, idealization/devaluation, and preserving core wisdom. The

Episode 0742 - Apollonius of Tyana & the Sage, XI (Click on the above link, or here, for audio.) Extended commentary on the life & times of Apollonius of Tyana. Historicity of Jesus & Western scholarship, and continued discussion of Michael Lockwood's research on Buddhism & the Gospels. True sage as lover of truth, peoples' defender & healer, and eternal threat to 3D- authority. Date: 10/19/22.

Episode 0741 - Apollonius of Tyana & the Sage, X (Click on the above link, or here, for audio.) Extended commentary on the life & times of Apollonius of Tyana. Historicity of Jesus & Western scholarship, and continued exploration of Michael Lockwood's research on Buddhism & the Gospels. A true sage as lover of truth, peoples' defender & healer, and eternal threat to 3D- authority. Date: 10/12/

See this Podcast's Links, Descriptions, Images, Videos, etc at: https://journ.tv The blood of Christ is in everyone's DNA, and so is the blood of Buddha, and Krishna, and Apollonius of Tyana and Hermes Trismegistus, and many, many other self-realized Avatars. This is the Great Building of the Temple of God. When the work is complete, our DNA will become the Holy Grail: the Homo Sanctus. — Find out How You Can Move Through Your Dark Night of the Soul without the years and years of struggle and suffering: https://www.pearlplanet.co/

Episode 0739 - Apollonius of Tyana & the Sage, IX (Click on the above link, or here, for audio.) Extended commentary on the life & times of Apollonius of Tyana. Final comments on R.W. Bernard's "Apollonius the Nazarene" & Council of Nicea, historicity of Jesus & Western scholarship. Ra on 'holy war' & Albert Schweitzer, with introduction to Michael Lockwood's research on Buddhism & the Gospels.

Episode 0737 - Apollonius of Tyana & the Sage, VIII (Click on the above link, or here, for audio.) Extended commentary on the life & times of Apollonius of Tyana. Focused discussion of RW Bernard's "Apollonius the Nazarene," the Council of Nicea, historicity of Jesus & Western scholarship. Ra on 'holy war,' Yahweh's genetic intervention, a history of conflict. Buddhism & Christianity, and the

Episode 0733 - Apollonius of Tyana & the Sage, VI (Click on the above link, or here, for audio.) Extended commentary on the life & times of Apollonius of Tyana. Focused discussion of R.W. Bernard's "Apollonius the Nazarene," Council of Nicea, historicity of Jesus & Western scholarship. Buddhism & Christianity, and the true sage as lover of truth, peoples' defender & healer, and threat to 3D-

Episode 0734 - Apollonius of Tyana & the Sage, VII (Click on the above link, or here, for audio.) Extended commentary on the life & times of Apollonius of Tyana. Focused discussion of RW Bernard's "Apollonius the Nazarene," the Council of Nicea, historicity of Jesus & Western scholarship. Buddhism & Christianity, and the true sage as lover of truth, peoples' defender, healer & threat to

Meditation Begins at 4:10The intention of this meditation is to invoke the genii. The genii are archetypes or aspects of the universal mind called genius spirits that make up one particular energy or aspect. These genius spirits are often described as personified virtues and are known as The Genii of the Twelve Hours. They were described in the Nuctemeron, attributed to Apollonius of Tyana from the First Century AD. There is some confusion regarding these spirits, with some people assuming that ‘genius' is the same as ‘genie' because it sounds similar.  Genies are also known as ‘djinn' or ‘jinn,' and they are sometimes unpredictable and evil. As such, I would never use them in this book. The misunderstanding occurs partly because of issues with translation, and because ‘genius' sounds somewhat like ‘genie.'  With sufficient research, it is clear that the spirits employed in this ritual are gentle and safe. It is my belief that these genius spirits are not angels, but are an embodiment of angelic power. That is, they personify the virtues of various angels in the form of unique spirits.  People who have actually used this magick report real and lasting results, so don't let armchair occultists who wrongly assume that ‘genius' means ‘genie' put you off. The genius spirits give you access to power that is as warm, safe and mighty as that of the angels because it is inspired and powered by angels.Haven (HAH-VEN), genius of dignity, grant me the power of the magus.   Baglis (BAH-GLISS), genius of measure and balance, grant me the power to express my will.   Hahabi (HAH-HABI), genius of fear, let the force of my will overcome all terrors.   Phalgus (FAL-GUSS), genius of judgment, grant me clear sight on the path to victory.   Camaysar (CAH-MAY-SAR), genius of the marriage of contraries, grant me harmony.   Tabris (TAH-BRIS), genius of free will, grant me power over my own domain.   Sabrus (SAH-BRUS), sustaining genius, grant me the power to see beauty.   Alphun (AL-FUN), genius of the doves, grant me peace.   Zeffak (ZEFF-AK), genius of irrevocable choice, grant me the power to create my own immortality.   Mastho (MAST-OH), genius of delusive appearances, grant me the power to see through all deception.   Eglun (EGG-LUN), genius of lightning, grant me the power to express my will through magick.   Marnes (MARN-EZ), genius of the discernment of spirits, grant me the power to protect myself. Zahun (zah hoon) genius of scandal protect me from any scandal Sisera Sis-er- ah, genius of desire grant me the power to control my desires for m y greatest good. Labzerin (Lab-- Zer-- IN,)genius of success grant me success Zeirna (Zer na) - protect me from all sickness SIALUL, (See Al ool) genius of prosperity grant me the power for infinite prosperity JAZER (Ja Zer), genius who compels love. Buy My Art - Unique Sigil Magic and Energy Activation Through Flow Art and Voyages Through Space and Imagination. https://www.newearth.art/ BUY MY BOOK! https://www.amazon.com/Reality-Revolution-Mind-Blowing-Movement-Hack/dp/154450618X/Listen to my book on audible https://www.audible.com/pd/The-Reality-Revolution-Audiobook/B087LV1R5V The New Earth Activation trainings - Immerse yourself in 12 hours of content focused on the new earth with channeling, meditations, advanced training and access to the new earth https://realityrevolutioncon.com/newearth Alternate Universe Reality Activation  get full access to new meditations, new lectures, recordings from the reality con and the 90 day AURA meditation schedulehttps://realityrevolutionlive.com/aura45338118 Join our Facebook group The Reality Revolution https://www.facebook.com/groups/523814491927119 For all episodes of the Reality Revolution – https://www.therealityrevolution.com Follow Us on Reddit https://www.reddit.com/r/TheRealityRevolution/ Follow me on Instagram https://www.instagram.com/the_reality_revolution/ Follow me on Twitter https://twitter.com/mediaprime Follow me on MeWe https://mewe.com/i/brianscott71 Join our reality revolution group on twitter https://twitter.com/i/communities/1509405555579777024 Music By Mettaversfull sturgeon super moonFirst lightCovergence  

Episode 0730 - Apollonius of Tyana & the Sage, IV (Click on the above link, or here, for audio.) Extended commentary on the life & times of Apollonius of Tyana, from Maria Dzielska's discussion of historicity, to R.W. Bernard's "Apollonius the Nazarene." The lives or life of Apollonius & Jesus: a true sage as lover of truth, peoples' defender & healer, and threat to dishonest authority.  

Episode 0731 - Apollonius of Tyana & the Sage, V (Click on the above link, or here, for audio.) Extended commentary on the life & times of Apollonius of Tyana. Focused discussion of R.W. Bernard's "Apollonius the Nazarene," the Council of Nicea, historicity & scholarship & professional honesty. Life and Lives of Apollonius & Jesus: a true sage as lover of truth, peoples' defender & healer, and

Episode 0729 - Apollonius of Tyana & the Sage, III (Click on the above link, or here, for audio.) Extended commentary on the life & times of Apollonius of Tyana, from F.C. Conybeare's introduction to Maria Dzielska's discussion of historicity. The lives or life of Apollonius & Jesus -- and the true sage as lover of truth, peoples' defender & healer, and threat to dishonest authority.  

Episode 0725 - Apollonius of Tyana & the Sage, I (Click on the above link, or here, for audio.) Extended commentary on the life & times of Apollonius of Tyana -- reading F.C. Conybeare's introduction to his translation, and Maria Dzielska's discussion of historicity. A true sage as the peoples' defender & healer, speaking against the evils of 3D-human STS authority. Additional references

Episode 0727 - Apollonius of Tyana & the Sage, II (Click on the above link, or here, for audio.) Extended commentary on the life & times of Apollonius of Tyana, reading the F.C. Conybeare introduction to his translation, and Maria Dzielska's discussion of historicity. Apollonius as an "alternate/Eastern/yogic Jesus" -- and the true sage as peoples' defender & healer, threat to authority,

Episode 0723 - Love, Fire & Illumination, II (Apollonius of Tyana) (Click on the above link, or here, for audio.) Final comments on tapas (austerity), vairaga (detachment & renunciation) -- as basis for alchemical transformation via inner fire. Three levels of mind, the Athanor (crucible), and the path of seeking (returning) to Light. An introduction to the life & times of Apollonius of Tyana.

Subscribe to Quotomania on Simplecast or search for Quotomania on your favorite podcast app!Flavius Philostratus, (born AD 170—died c.245) was a Greek writer of Roman imperial times who studied at Athens and some time after AD 202 entered the circle of the philosophical Syrian empress of Rome, Julia Domna. On her death he settled in Tyre.Philostratus's works include Gymnastikos, a treatise dealing with athletic training; Ērōïkos(“Hero”), a dialogue on the significance of various heroes of the Trojan War; Epistolai erōtikai(“Erotic Epistles”), one of which was the inspiration for the English poet Ben Jonson's To Celia(“Drink to me only with thine eyes”); and two sets of descriptions (ekphraseis) of paintings of mythological scenes, attributed to two men named Philostratus, possibly the well-known figure and his grandson. Flavius Philostratus's Bioi sophistōn (Lives of the Sophists) treats both the Sophists of the 5th century BC and the later philosophers and rhetoricians of the Second Sophistic, a name coined by Philostratus to describe the art of declamation in Greek as practiced in the Roman Empire from the time of Nero (AD 54–68) to Philostratus's own day.Philostratus's work on the life of the Pythagorean philosopher Apollonius of Tyana (1st century AD), which was commissioned by Julia Domna, is revealing of religious attitudes in a transitional period. His idealized portrait of Apollonius as an ascetic miracle worker was taken up with enthusiasm by the pagan elites of the next centuries—when Christianity had become of political significance—as a counter figure to the Christian Jesus. In Philostratus's moderately Atticizing prose (i.e., aspiring to the Classical style of 5th-century-BC Athens and opposed to the florid and bombastic style of Greek associated especially with Asia Minor), formal elegance was a way to give new significance and validity to the traditional cultural heritage of the pagan Greek world.From https://www.britannica.com/biography/Flavius-Philostratus. For more information about Philostratus, the Athenian:“The Life of Apollonius of Tyana”: https://www.loebclassics.com/view/LCL017/2005/volume.xml“Life of Apollonius 8”: https://www.livius.org/sources/content/philostratus-life-of-apollonius/philostratus-life-of-apollonius-8.7.vi-x/Lives of the Sophists: https://www.hup.harvard.edu/catalog.php?isbn=9780674991491

This week we are talking about how value-based care transformation is related to the “Hero's Journey” monomyth that was initially described by Joseph Campbell, an intellectual known for his work in comparative mythology and religion. Campbell studied religions, all of the greatest literary achievements, mythologies, folklores, and fairytales and discovered that they all involve a hero who goes on an adventure, is victorious in a decisive crisis, and comes home changed or transformed.  Leaders in healthcare transformation are on a Hero's Journey, not unlike Jesus, Buddha, Krishna, Apollonius of Tyana, Odysseus, Superman, Luke Skywalker, and Harry Potter! We all have one thing in common -- we follow our bliss in becoming captivated by population health and health equity and then reach for the stars! Joining us this week in the Race to Value is the one and only Dr. Zubin Damania.  Dr. Damania (aka “ZDoggMD”) is a physician Leader, internet personality, and healthcare influencer with 2.5M Facebook followers and 75M YouTube views.  In this special podcast episode (a recording from the closing keynote at the Advancing Health Value Summit), Zubin discusses the transition to Health 3.0 through the monomyth of the Hero's Journey. In this podcast, we pay special attention to the issues of burnout and moral injury in the healthcare workforce and how we forge a new way for delivering care that is compassionate, relationship-based, and technology-enabled.  Can our nation's healthcare industry successfully make the transition from Health 2.0 to Health 3.0 in this Hero's Journey?  Will health leaders heed the call for adventure and come back home completely transformed?  Meet Dr. Damania, your mentor in this journey to provide you (the Hero) with guidance and inspiration to dispel your doubts and fears, while also giving you strength and courage to begin the quest. Episode Bookmarks: 03:00 Introduction to ZDoggMD (and how Eric first met him at a 6-day silent mediation retreat!) 05:00 “We are all trying to forge a new way of being in the world when it comes to health care.” 05:20 COVID-19, system fragility, and workforce burnout 06:20 An opportunity for optimism and the two sides of “hero's work here” 07:30 The Hero's Journey in healthcare (Health 1.0 à Health 2.0 à Health 3.0) 08:20 Zubin explains “Health 1.0” as a way physicians practiced holistic medicine based on relationship and intuition 10:15 Physician paternalism in Health 1.0 began the Hero's Journey (just like Luke Skywalker on Tattooine deciding to forge a new path forward) 11:00 The excessive utilization, care variation, and escalating costs of Health 1.0 12:00 The dominator physician hierarchy of Health 1.0 and how that relegated nurses to a lower status 13:30 The origins of “Health 2.0” – a technology-enabled, data-driven business model 15:30 Right-brain (holistic care) vs. Left-brain (reductionist care) that led to a clash in medicine between 1.0 and 2.0 16:30 The shadow side of Health 2.0 (reductionist de-humanization, commodification, and de-personalization) due to the dominator administrator hierarchy 17:30 “Burnout is like renal failure. You are being dialyzed due to chronic moral injury.” 18:00 What is moral injury and how does it apply to healthcare? 19:00 The suffering created by Health 2.0 and how looking inward can help the workforce find equanimity (Awakening) 20:00 The negative feedback loop caused by a flawed system and how that contributes to moral injury 20:20 The Empire of 2.0:  How de-personalized EHR systems defeat healthcare heroes by turning them into data entry clerks 22:00 How Zubin reached the apex of 2.0 due to pressures to practice medicine on an assembly line 23:30 Health 1.0 is the old shore, Health 2.0 is the boat we're in, Health 3.0 is the shore we're trying to get to. 24:00 How Zubin found inspiration from “The Happiness Hypothesis” by Jonathan Haidt

This amazing books that comes with an introduction by Arthur Conan Doyle is a fascinating and incredible channeled worked from 1929 called the New Nuctemeron The Twelve Hours Of Apollonius Of Tyana By Marjorie Livingston. The Nuctemeron is called "the Day of God" because he intended to rebuild and re-establish the existence of God in our lives, forever, so that God might manifest itself fully in human form, in the common man and modern living in today's world. It is said that the original text of the nuctemeron was burned in the fire at the library of alexandria.  A number of scholars have translated portions and created a description of the 12 hours of nuctemeron.  Here I discuss the original nuctemeron and the meaning of each hour.   Eliphas Levi translated a text that describes the hours. Apollonius Of Tyana was a Greek Neopythagorean philosopher from the town of Tyana in the Roman province of Cappadocia in Anatolia. In Philostratus's description of Apollonius's life and deeds, there are a number of similarities with the life and especially the claimed miracles of Jesus.   Marjorie Livingston channels an entity called Arcaziel who appears to be Apollonius.  This work is called the new nuctemeron and is a channeled work that tells the story of the soul as it travels through matter, is initiated into the higher knowledge and becomes of aware of the astral worlds. This work describes the astral realm and the journey of the soul into divinity. The New Earth Activation trainings - Immerse yourself in 12 hours of content focused on the new earth with channelings, meditations, advanced training and access to the new earth https://realityrevolutioncon.com/newearth Alternate Universe Reality Activation  get full access to new meditations, new lectures, recordings from the reality con and the 90 day AURA meditation schedulehttps://realityrevolutionlive.com/aura45338118 BUY MY BOOK! https://www.amazon.com/Reality-Revolution-Mind-Blowing-Movement-Hack/dp/154450618X/ Listen to my book on audible https://www.audible.com/pd/The-Reality-Revolution-Audiobook/B087LV1R5V Like us on Facebook https://www.facebook.com/The-Reality-Revolution-Podcast-Hosted-By-Brian-Scott-102555575116999 Join our Facebook group The Reality Revolution https://www.facebook.com/groups/523814491927119 Subscribe to my Youtube channel https://www.youtube.com/channel/UCOgXHr5S3oF0qetPfqxJfSw   Contact us at media@advancedsuccessinstitute.com For coaching – https://www.advancedsuccessinstitute.com For all episodes of the Reality Revolution – https://www.therealityrevolution.com Follow Us on Reddit https://www.reddit.com/r/TheRealityRevolution/ Follow me on Instagram https://www.instagram.com/the_reality_revolution/ Follow me on Twitter https://twitter.com/mediaprime Follow me on MeWe https://mewe.com/i/brianscott71  Music By Mettaversejourney through the multiverseinner worldssolsticenocturneinto the omniversethe language of lighttravel lightsolacegolden lotus 

Subscribe to Quotomania on Simplecast or search for Quotomania on your favorite podcast app!Flavius Philostratus, (born AD 170—died c.245), Greek writer of Roman imperial times who studied at Athens and some time after AD 202 entered the circle of the philosophical Syrian empress of Rome, Julia Domna. On her death he settled in Tyre.Philostratus's works include Gymnastikos, a treatise dealing with athletic training; Ērōïkos (“Hero”), a dialogue on the significance of various heroes of the Trojan War; Epistolai erōtikai (“Erotic Epistles”), one of which was the inspiration for the English poet Ben Jonson's To Celia (“Drink to me only with thine eyes”); and two sets of descriptions (ekphraseis) of paintings of mythological scenes, attributed to two men named Philostratus, possibly the well-known figure and his grandson. Flavius Philostratus's Bioi sophistōn (Lives of the Sophists) treats both the Sophists of the 5th century BC and the later philosophers and rhetoricians of the Second Sophistic, a name coined by Philostratus to describe the art of declamation in Greek as practiced in the Roman Empire from the time of Nero (AD 54–68) to Philostratus's own day.Philostratus's work on the life of the Pythagorean philosopher Apollonius of Tyana (1st century AD), which was commissioned by Julia Domna, is revealing of religious attitudes in a transitional period. His idealized portrait of Apollonius as an ascetic miracle worker was taken up with enthusiasm by the pagan elites of the next centuries—when Christianity had become of political significance—as a counter figure to the Christian Jesus. In Philostratus's moderately Atticizing prose (i.e., aspiring to the Classical style of 5th-century-BC Athens and opposed to the florid and bombastic style of Greek associated especially with Asia Minor), formal elegance was a way to give new significance and validity to the traditional cultural heritage of the pagan Greek world.From https://www.britannica.com/biography/Flavius-Philostratus. For more information about Philostratus:Lives of the Sophists: https://www.hup.harvard.edu/catalog.php?isbn=9780674991491“The Sophist Aelian”: https://sententiaeantiquae.com/2018/03/11/the-sophist-aelian-bachelor-homebody-and-cowardly-wit/

Hieron was a farmer from Tyana in Cappadocia, known for his great bodily strength as well as purity of soul. Hearing of his prowess, imperial soldiers came to draft him into the army. Knowing that he would be required to make sacrifice to the idols, Hieron drove them off with only a wooden stave, then hid in the wilderness. Later, however, he went to the Governor voluntarily and openly confessed his faith in Christ. For this his right hand was cut off and he was imprisoned with thirty-two other believers. As they awaited their end, Hieron strengthened the others in the Faith. All were beheaded together outside Melitene in Armenia.

In I See Satan Fall Like Lightning, René Girard argues that the Bible definitively refutes the lies of pagan mythology. The pagan myths conceal the mimetic cycle and founding murder that are at the heart of human politics. The Bible, on the other hand, exposes myth and politics as satanic, and offers the Crucifixion and Resurrection as the medicine to heal human society of this curse. Dr. Patrick Downey, of St. Mary's College of California, joins Jonathan and Ryan to discuss Girard, paganism vs. Christianity, the Inklings, and the modern concern for victims.René Girard's I See Satan Fall Like Lightning: https://bookshop.org/a/25626/9781570753190Patrick Downey's Serious Comedy: https://davenant.kindful.com/?campaign=1156789&fbclid=IwAR0wgsKvwgchD0MT6jKWhDO0d89qVW6cuyHpkeG-jUlGeo_Zq4EKrxcBwugPatrick Downey's Desperately Wicked: https://bookshop.org/a/25626/9780830828944Albertus Magnus Institute: https://magnusinstitute.org/Sophocles' Theban Plays: https://bookshop.org/a/25626/9780140440034Philostratus' Life of Apollonius of Tyana: https://amzn.to/3mcUqf1Robert Alter's The Art of Biblical Narrative: https://bookshop.org/a/25626/9780465022557Plato's Republic: https://bookshop.org/a/25626/9780465094080New Humanists is brought to you by the Ancient Language Institute: https://ancientlanguage.com/Links may have referral codes, which earn us a commission at no additional cost to you. We encourage you, when possible, to use Bookshop.org for your book purchases, an online bookstore which supports local bookstores.Music: Save Us Now by Shane Ivers - https://www.silvermansound.com

Hieron was a farmer from Tyana in Cappadocia, known for his great bodily strength as well as purity of soul. Hearing of his prowess, imperial soldiers came to draft him into the army. Knowing that he would be required to make sacrifice to the idols, Hieron drove them off with only a wooden stave, then hid in the wilderness. Later, however, he went to the Governor voluntarily and openly confessed his faith in Christ. For this his right hand was cut off and he was imprisoned with thirty-two other believers. As they awaited their end, Hieron strengthened the others in the Faith. All were beheaded together outside Melitene in Armenia.

The challenge of the defense of our faith is handled by the man of God, Dr. Obed on the premise of the comparison between Jesus Christ and Apollonius of Tyana. Proving from Biblical texts and historical facts, he establishes the uniqueness of Jesus as the true son of God and how incomparable to Apollonius of […] The post APOLOGETICS!!! THE CASE OF JESUS VERSUS APOLLONIUS: TRUTH ON TRIAL || DR. OBED first appeared on Christ Cosmopolitan Incorporated.

On this episode: The pod squad is joined by a special guest this week, Brionna! We begin with a quick recap of everyone's week including Chris transitioning into being an old man and Tyana's experience as a vendor at The Women's Empowerment conference. We pay our respects to DMX and the impact he left on us. Also Tonie leads us into a conversation that address microagressions and gaslighting and how do we deal with those types of situations. Also we explore what's something each of us want people to understand about us that may be genrally misunderstood?  Instead of letting people control the narrative, we offer clarity on what it is we want people to understand.Lastly, in the light of the tragic and unnecessary passing of Daunte Wright at the hands of police and the contentious interaction with Army Lt. Caron Nazario with police at a routine traffic stop we pose another question:  Are we wasting our breath trying to get people to acknowledge racism and white supremacy in America?To hear all of our responses check out the episode on all streaming platforms.Check it out and share and follow our pages!Instagram: @complicatedsimplicitypodcastFacebook: Complicated Simplicity PodcastTwitter: CSimplicitypod

On this episode: Gunshot Ty has returned!!! The podcast teamed has returned from the brief hiatus. Covid scares and farms got in the way but show must go on. We recap what we been up to and give our take on two of the most recent Verzuz announcements. Also we touch base on the Derrick Jaxn situation and the Quavo and Saweetie breakup.  Then we also discuss which would take priority, business or friendship? If you go into business together and y'all start beefing, which are you tryna save?  Lil' Nas X is buggin but what else is new.Tyana and Tonie flash back to their high school rivalry.We also shoutout @missthrilla and the upcoming pod from Ramos and friends.Then we end with not one but TWO would you rather questions!Check it out and share and follow our pages!Instagram: @complicatedsimplicitypodcastFacebook: Complicated Simplicity PodcastTwitter: CSimplicitypod

On this episode: The Complicated Simplicity Podcast returns for another week of topics. Tyana is still away on vacation so guests Myah and Nicole fill in and join Chris and Tonie to discuss a few topics.  Nicole saw a post online stating that women date men's pockets and men date women's bodies and we explore if that's a true assessment.(15:00) Also does a man deserve romantic love if he can't provide anything? (48:01)Are we systemically set up to fail? (71:08) What should your friend circle look like? (107:34)Intro song: Ock Milly - Stick TogetherBusiness of the week - Suite105 Event venue in Sicklerville, New JerseyAddress: 412 Sicklerville Rd Unit 104A, Sicklerville, NJ 08081Instagram: @complicatedsimplicitypodcastFacebook: Complicated Simplicity PodcastTwitter: CSimplicitypod

On this episode: This week the pod squad is joined by a special guest...Nicole! We recap the week. Chris has done  180 on the covid vaccine, Tonie tells about us about his Baby dreams, and then Tyana leads us into our topics. What makes you difficult to deal with? When do you cut your hoes off? What's the biggest lie people tell the opposite sex? What's the most childish thing you still do? and lastly what's the first thing you would do if you woke up as the opposite gender? Take a listen and tell us what you think!Business of the week: Spoiled_chicInstagram: @complicatedsimplicitypodcastFacebook: Complicated Simplicity PodcastTwitter: CSimplicitypod

On this episode: the pod squad reunites after Thanksgiving and Tyana's 30th birthday trip. After some catching up the team discusses a few topics including establishments with restrictions that  seem to target black people, does a man with his stuff together have the right to act like he's the catch in the dating phase, and if flirting is cheating,S/o to Gabrielle Hodgson and her 2nd book coming soon "Blending Bailey"Business of the week: Adorned by Essence by Essence Money Song: Jeff Walker - Elevator CultureInstagram: @complicatedsimplicitypodcastFacebook: Complicated Simplicity PodcastTwitter: CSimplicitypod

Hieron was a farmer from Tyana in Cappadocia, known for his great bodily strength as well as purity of soul. Hearing of his prowess, imperial soldiers came to draft him into the army. Knowing that he would be required to make sacrifice to the idols, Hieron drove them off with only a wooden stave, then hid in the wilderness. Later, however, he went to the Governor voluntarily and openly confessed his faith in Christ. For this his right hand was cut off and he was imprisoned with thirty-two other believers. As they awaited their end, Hieron strengthened the others in the Faith. All were beheaded together outside Melitene in Armenia.

Hieron was a farmer from Tyana in Cappadocia, known for his great bodily strength as well as purity of soul. Hearing of his prowess, imperial soldiers came to draft him into the army. Knowing that he would be required to make sacrifice to the idols, Hieron drove them off with only a wooden stave, then hid in the wilderness. Later, however, he went to the Governor voluntarily and openly confessed his faith in Christ. For this his right hand was cut off and he was imprisoned with thirty-two other believers. As they awaited their end, Hieron strengthened the others in the Faith. All were beheaded together outside Melitene in Armenia.