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"Saint Cosmas came from Bulgaria where his devout parents provided him with a good education in Slavonic and Greek. They wanted him to marry but he was drawn by the love of Christ and, unknown to them, made his way to the Holy Mountain of Athos to become a monk at the Bulgarian monastery of Zographou. On the feast of the Annunciation at the Monastery of Vatopedi, he saw a woman among those serving in the Church and in the refectory, and he was grieved at first to observe this breach of the monastic rule, but overjoyed when he realized that it was the Mother of God who had appeared to him in this way. "He was clothed in the holy angelic Habit and, after some time, was ordained priest. One day, as he was praying before the icon of the Mother of God, asking her with tears how to achieve his salvation, he heard a voice saying, 'Let my servant withdraw to the desert outside the monastery.' He was obedient to the will of God and, with the blessing of his Abbot, lived in silence from then on. Some years later, he was found worthy of the grace of discernment of thoughts and of beholding things happening elsewhere, as well as of other spiritual gifts. In the course of many years, he was the spiritual helper of a great number of monks. At the end of his life, Christ appeared to him saying that he would shortly have a great trial to endure from the Devil. Indeed, the prince of demons made his appearance next day with a host of his servants bewailing and bemoaning their inability to annihilate their great enemy Cosmas, who had held them in check for so long and gained possession, by his virtue, of the throne in Heaven that had once been Lucifer's. Taking a heavy stick, the demon beat the Saint so violently that he left him half-dead. As God allowed, Saint Cosmas died in peace two days later, on 22 September 1323. When the fathers came from the monastery to bury him, the wild animals gathered round. They kept silent until the end of the service, but howled unusually loud as his body was covered with earth. Then having paid their respects, they made off into the wilderness. Forty days later, the monks came to take up the body of Saint Cosmas and translate it to the monastery, but it was no longer in the grave. Where it now is God alone knows." (Synaxarion)
We explore the dramatic consequences of United Israel's division as Jeroboam leads the northern kingdom into apostasy. Witness the rapid descent into idolatry as Jeroboam establishes golden calves, appoints false priests, and creates a counterfeit religion to maintain his power. This pivotal moment in biblical history showcases the dangers of forsaking God's ways for political gain. The episode highlights themes of divine retribution, the importance of true worship, and the consequences of spiritual rebellion.Support the showRead along with us in the Bible Brief App! Try the Bible Brief book for an offline experience!Get your free Bible Timeline with the 10 Steps: Timeline LinkSupport the show: Tap here to become a monthly supporter!Review the show: Tap here!Want to go deeper?...Download the Bible Brief App!iPhone: App Store LinkAndroid: Play Store LinkWant a physical book? Check out "Bible Brief" by our founder!Amazon: Amazon LinkWebsite: biblebrief.orgInstagram: @biblelitTwitter: @bible_litFacebook: @biblelitEmail the Show: biblebrief@biblelit.org Want to learn the Bible languages (Greek & Hebrew)? Check out ou...
What are the mythic origins of Zeus, King of the Olympians, and the other Greek gods? From what period did the earliest of the Greek myths derive? Who was Hesiod - alongside Homer, the greatest of the Greek poets, and the father of European literature - who first recorded Zeus' story? When was the golden age of Greek myth? Who were the Titans, and why were they consigned to the fiery pit of Tartarus? Did different regions of Greece have different interpretations of the gods, and do these myths express something particular about ancient Greek culture? And, did people really believe in these famous stories of terrible gods, daring heroes, and great wars? Join Tom and Dominic as they plunge into the glorious, technicolour world of the Greek myths, starting with the tumultuous early life of Cronos, his son Zeus, the war between the gods and the Titans, and some of the most famous Greek heroes of all time - from Perseus to Hercules. ______ Try Adobe Express for free now at https://www.adobe.com/uk/express/spotlight/designwithexpress?sdid=HM85WZZV&mv=display&mv2=ctv or by searching in the app store. LRB are offering six months access to their full archive for just £12, plus a free tote bag. Visit https://LRB.me/history Learn more at https://www.uber.com/onourway ______ Join The Rest Is History Club: Unlock the full experience of the show – with exclusive bonus episodes, ad-free listening, early access to every series and live show tickets, a members-only newsletter, discounted books from the show, and access to our private Discord chatroom. Sign up directly at therestishistory.com For more Goalhanger Podcasts, head to www.goalhanger.com Learn more about your ad choices. Visit podcastchoices.com/adchoices
Looking for NFL picks and predictions for week 3 action? We have you covered! We've waited since the Super Bowl to have another NFL betting slate and today we have a loaded one! We discuss what the market moves have been, are on going and where can we take advantage to win our NFL bets! Join Kelly Stewart, Gianni the Greek, John Murray, Bryan Power and Ralph Michaels as they give their best picks and critical steam moves! Drop your questions in the chat to have them answered during the live stream!
Loving others well, growing in discernment, and navigating challenging relationships are explored in Abounding in Love and Discernment, based on Philippians 1:9-11. In this episode, listeners learn how to cultivate Christ-centered love that overflows with knowledge, insight, and spiritual discernment—essential for handling difficult family members, friends, or coworkers. Perfect for those seeking guidance on Christian love, relational wisdom, and spiritual growth. ✨ Highlights Understanding Paul’s prayer for love to “abound more and more” in knowledge, insight, and discernment Practical guidance for showing Christ-like love in difficult or challenging relationships Using experience, empathy, and Spirit-led wisdom to love well under pressure Balancing grace and truth when navigating boundaries, dysfunction, and relational pain Encouragement to grow continually in godly love, insight, and spiritual maturity
This lecture discusses key ideas from the ancient philosopher and statesman Marcus Tullius Cicero's work, On The Nature Of The Gods, which critically examines Epicurean, Stoic, and Skeptic perspectives on matters of theology and cosmology Specifically it focuses upon the presentation of Stoic cosmology and theology by Quintus Lucilius Balbus in book 2, and in particular on his discussion of the Stoics' allegorical interpretation of earlier Greek myth, legend, and religion, which anthropomorphized the gods in ways that the Stoics thought irrational and unbefitting of divinity To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3,500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Cicero's On The Nature Of Gods - amzn.to/3JITSZc
It's back-to-back set of GTWM but with a bit of a twist as Mara joins Mo and Alex for some fun laughs and a Trixie appearance. Let's check out the calls from all around the world:Caller #1 is Kelsey who is 29yrs old from Singapore. Kelsey was abused by a family member when she was 8, and now that she is getting married, she doesnt want him invited to the wedding, but nobody knows the real story behind it. Caller #2 is Ingrid who is 43yrs old from London. Ingrid and her Greek boyfriend broke up but remained Friends with Benefits. But when she found out she's seeing other girls, she acted like she had girlfriend status. Send more to the Philippines without overpaying. NALA gives you fast, secure transfers with some of the best exchange rates out there.Use promo code MoTwister when you download NALA!Here's the NALA link: https://join.iwantnala.com/MoTwister
4 tasks - Greek mythology remake
QUOTES FOR REFLECTION“Official Christianity, of late years, has been having what is known ‘as a bad press'. We are constantly assured that the churches are empty because preachers insist too much upon doctrine — dull dogma as people call it. The fact is the precise opposite. It is the neglect of dogma that makes for dullness. The Christian faith is the most exciting drama that ever staggered the imagination of man — and the dogma is the drama…. That God should play the tyrant over man is a dismal story of unrelieved oppression; that man should play the tyrant over man is the usual dreary record of human futility; but that man should play the tyrant over God and find him a better man than himself is an astonishing drama indeed. Any journalist, hearing of it for the first time, would recognize it as news; those who did hear it for the first time actually called it news, and good news at that; though we are likely to forget that the word Gospel ever meant anything so sensational.”~Dorothy L. Sayers (1893-1957), novelist and playwright, in “The Greatest Drama Ever Staged” “Let us become like Christ, since Christ became like us. He assumed the worse that He might give us the better; He became poor that we through His poverty might be rich.”~Gregory of Nazianzus (329-390), 4th century church leader and theologian “Once, when Paul came to Athens, a mighty city, he found in the temple many ancient altars, and he went from one to the other and looked at them all, but he did not kick down a single one of them with his foot. Rather he stood up in the middle of the marketplace and said they were nothing but idolatrous things and begged the people to forsake them; yet he did not destroy one of them by force. When the Word took hold of their hearts, they forsook them of their own accord, and in consequence the thing fell of itself…. For the Word created heaven and earth and all things; the Word must do this thing, and not we poor sinners.”~Martin Luther, at his return to Wittenberg under an Imperial death threat (March 10, 1522) “I would propose that the subject of the ministry in this house, as long as this platform shall stand, and as long as this house shall be frequented by worshippers, shall be the person of Jesus Christ. I am never ashamed to avow myself a Calvinist; I do not hesitate to take the name of Baptist; but if I am asked what is my creed, I reply, ‘It is Jesus Christ.' …Christ Jesus, who is the sum and substance of the gospel, who is in himself all theology, the incarnation of every precious truth, the all-glorious personal embodiment of the way, the truth, and the life.”~Charles Spurgeon (1834-1892), his first words at the Metropolitan Tabernacle in London “As for me, my charter is Jesus Christ, the inviolable charter is His cross and His death and resurrection, and faith through Him.”~Ignatius of Antioch (c. 35 - c. 107), student of John the Apostle “…upon this rock I will build My church; and the gates of Hell shall not prevail against it.”~Jesus in Matthew 16:18SERMON PASSAGEselected passages (ESV)Romans 1 16 For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17 For in it the righteousness of God is revealed from faith to faith; as it is written, “But the righteous man shall live by faith.” 1 Corinthians 1 18 For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God…. 22 For Jews demand signs and Greeks seek wisdom, 23 but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, 24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 For the foolishness of God is wiser than men, and the weakness of God is stronger than men. 1 Corinthians 2 1 And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. 2 For I decided to know nothing among you except Jesus Christ and him crucified. 3 And I was with you in weakness and in fear and much trembling, 4 and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, 5 so that your faith might not rest in the wisdom of men but in the power of God.1 Corinthians 15 1 Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, 2 and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. 3 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures, 5 and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Galatians 2 20 I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. Colossians 1 3 We always thank God, the Father of our Lord Jesus Christ, when we pray for you, 4 since we heard of your faith in Christ Jesus and of the love that you have for all the saints, 5 because of the hope laid up for you in heaven. Of this you have heard before in the word of the truth, the gospel, 6 which has come to you, as indeed in the whole world it is bearing fruit and increasing—as it also does among you, since the day you heard it and understood the grace of God in truth.
A Sermon for the Feast of St. Matthew St. Matthew 9:9-13 and 2 Corinthians 4:1-6 by William Klock “As Jesus was leaving that place, he saw a man called Matthew sitting in the toll booth.” I expect that Matthew was just itching to get to this part of the story as he wrote his gospel account. It's nine chapters in, roughly a third of the way. But he knew that the Gospel is about Jesus, not Matthew. Still, he was excited to tell people how he had met Jesus. Up to this point, Matthew's been telling us about walking around Galilee preaching good news and doing all the Messiah things that made the good news real and tangible to people. He's been across the Sea of Galilee where he cast a multitude of demons out of a man and now he's back and on his way home to Capernaum. And that's how he meets Matthew. Matthew's a tax- or a toll-collector and here he is, sitting in his tollbooth next to the road. I suppose there must have been some kind of gate. Matthew would get up from his stool, go out to the road, and collect the toll from everyone going from Point A to Point B and from Point B to Point A. And everyone who went by grudgingly handed over their money. And they grumbled. And probably not a few people had some choice words for Matthew. Because everybody hated tax collectors. I was racking my brain this week trying to think of an example from our world that would explain just how much people hated tax-collectors and why and it's hard to think of a modern equivalent. That was a different world. No one likes a tax-collector, because no one likes paying taxes. But in First Century Judaea there was way more to it than just people not liking paying taxes. The local Roman government decided how much they would need to run things and then they'd farm the collection of taxes out to the highest bidder. And, of course, the tax collectors had to make a living themselves, so they'd pad their collection. But they weren't just getting by. Tax collectors were notorious for using their position to enrich themselves. And the local council or governor didn't care just so long as they got their cut of the revenue. It was bad enough and common enough that when the rabbis wrote about tax collectors, they typically lumped them together with thieves. And it only made it worse when the tax collectors were working for the Romans. We don't know if Matthew was working directly for the Romans or for some local Galilean authority, but at the end of the day it didn't really matter. At some level the Romans were in charge of it all and tax collectors were thieves doing their dirty work. But there's more to it than that. We think of Matthew, padding his toll collecting and getting rich by stealing from people whom he's got over a barrel and we think he's a pretty rotten guy. That's an awful thing to do. That's a scummy way to make your money. But for the Jews there was another layer, something deeper to what made it so horrible, what made them hate someone like Matthew so much. Let me try to explain. So, if you or I hear about a thief—or maybe a crooked tax collector skimming off the top—we just think, “That's a bad person”. If we found out that this thief had been baptised and grew up going to church and Sunday school, we'd think something like, “I guess he forgot everything he was taught as a kid.” Maybe if it came out he was an active warden or elder or deacon in his church, then we might start to think about what he'd done as a betrayal not just of his faith, but of us all. Here's a guy who professed faith in Jesus, but betrayed that faith by doing something really sinful. And maybe that gets us closer to how Matthew's fellow Jews would have thought about him. Because Matthew was circumcised. Matthew was part of the covenant community. Matthew was marked out as one of the Lord's people. And Matthew knew their story. Matthew knew all about the Lord and how he had delivered his ancestors from Egypt. Matthew knew all the great things the Lord had done in the centuries that followed. We can kind of excuse some people today. We all know people who were baptised, but they were never really taught the faith, their parents never really took them to church, now they're grown up and say they're an atheist, and the sinful lifestyle they live kind of makes sense in light of all that. But that wasn't Matthew. That wasn't anyone in Israel. Everyone knew what it meant to be God's people. There were no atheists. They all knew that God hates sin. They knew what it meant to be the people who lived with God in their midst. They knew that you had not only to be holy to enter God's temple, but that you also had to be pure. That's what set them apart from the pagans. Matthew knew all of this. Even if he he'd had rotten parenting, everything and everyone around him would have reinforced all of this. And he rejected it. Maybe he chose this life on his own. Maybe he inherited the job from his father who inherited it from his father. That probably would have made it easier. But whatever the case Matthew chose to live a life in apposition to everything his family, his people, and his nation stood for and he chose to do it right in the midst of them. Imagine an Amish boy who decides he doesn't want to be Amish anymore. Usually they leave and go to live in the outside world, but imagine this Amish kid decided to stay in his close-knit Amish town, but he struts around in fancy clothes, whips around town in his Porsche, and throws wild parties with loud music at his house on the weekends. And everyone would be horrified at him. That's Matthew, a tax-collector in Israel. But it gets worse. Or at least I think it does. Not everyone would agree with me on this part. Mark and Luke, in their Gospels, refer to Matthew by the name of “Levi”. Christian tradition has mostly understood Matthew and Levi to be the same person, but to make this connection is not without its difficulties. One of those difficulties is that it was pretty rare for a Jewish person to have two Aramaic names. A Jewish name and Greek name? Like Saul of Tarsus who is also known as Paul: that's common. But usually if someone with an Aramaic name has a second Aramaic name, it's because their given name is common, like John or Judas or Joshua, and the second name—maybe the name of his father—distinguishes him from other guys with the same name. But neither Matthew nor Levi were common names. No one was likely to confuse this Matthew with another Matthew. But the one instance in which we see men with two Aramaic names is when they come from prominent families. It wasn't uncommon for these men to be known by their family names. And I think that's what has happened with Matthew. Mark and Luke remember him as “Levi”—his family name—but Matthew went by his given name. Because the family name Levi mean that they were a Levitical family. And this made things all the worse for Matthew. The tribe of Levi were the priestly family. They were the ones who served in the temple. They were the ones who acted as mediators between the Lord and his people. Israel was a holy people, but the Levites were a holy tribe within that holy people. Consider that one of the duties of the Levites was the collection of taxes. They collected the tithes of Israel. Those tithes were their livelihood. And they collected the temple tax, to pay for the upkeep of the Lord's house. But Matthew had become a tax collector of another kind, not one dependent on the Lord and the faithfulness of his people, but a man who fleeced God's people in collusion with the pagans. Brothers and Sisters, that was Matthew sitting in his toll-booth. A wealthy traitor not only to the Lord, but to his people and to his family and to his calling and despised by everyone. I fully expect there were days when Matthew longed to get out of the mess he was in. In theory he could have made everything right and returned to the Lord, but to do that he'd have had to make restitution. I don't think Matthew would have even known where to begin. And so he stayed in his toll-booth, he kept his riches, and he threw parties for other tax collectors and sinners—because they were the only people who would associate with him. And every day he became a little bit more dead inside. And then, this day, along came Jesus. Matthew knew perfectly well who Jesus was. Everyone in Galilee was talking about Jesus. If nothing else, Matthew would have heard about his miracles, but I expect he'd heard about his preaching, too. Maybe Matthew had even stood at a distance a time or two in Capernaum to hear Jesus preach. Matthew knew that in Jesus the God of Israel was doing something. But Matthew stayed at a distance. Because Matthew knew he was a traitor to his God and to his people and to his covenant. As attractive as Jesus and his message were, it was not for someone like Matthew. Brothers and Sisters, how many people around us feel just like that? They're sinners. They feel the weight of it and would love for it to be gone. They've got some vague knowledge of Jesus. But they'd never come to church. A coworker once said to me, “Church is for holy people, not for people like me.” They see no way out. And now Matthew sees Jesus approaching his gate. Maybe he thought, “This might be the Messiah. I should really cut him a break instead of ripping him off like I do everyone else.” And that's when, he writes in verse 9, Jesus “said to him, ‘Follow me.'” And he just says, “And he rose up and follow him.” I have to think there was at least a little bit more to it than that. But those words, “Follow me” were ultimately what did it for Matthew. No Pharisee, no scribe, no lawyer had ever come to Matthew and said, “Follow me, Brother. Let me help you get out of your sins.” They paid his extortionate toll, dropping their coin in the toll-box and being extra careful not to touch it or anything else that Matthew had touched. They sneered at him—if they looked at him at all—called him “traitor”, and went on their way. But this Jesus, this man in whom the God his fathers was so clearly at work doing something new, Jesus smiled and invited him to join in what he was doing. Brothers and Sisters, sometimes that's all it takes. Matthew had seen God's glory on display in Jesus, but he didn't think it was for him. He just needed to hear that, yes, in fact it was for him—for everyone, but especially for people like him. That was actually part of the new thing Jesus was doing. Without Jesus, reconciliation with is people was hopeless. He was a toll-collector. How could he ever make things right with everyone he'd ever stolen from? How could he even make a good faith effort? But in those words, “Follow me,” Jesus offered Matthew forgiveness. Jesus bypassed the temple, because he is the new temple himself; he bypassed the priests, because he is our new priest; and he bypassed the sacrifices and the law of restitution, because he is the full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of Israel and the whole world. Jesus simply held out forgiveness and reconciliation to Matthew. All Matthew had to do was leave his tollbooth behind—that's repentance—and follow Jesus. And, Matthew says, that's just what he did. “He rose up and followed him.” He “rose up”. I think Matthew chose that language deliberately. It's resurrection language. When he decided to trust Jesus—and that's just what it was: trust and loyalty and allegiance—he was raised up out of his sin, he was raised up out of his alienation from God and from his people, and he was given his life back. And not just given back his old life, Jesus gave him something even better. He lifted Matthew up out of the life this evil age of sin and death and gave him a taste and a promise of the age to come, of new creation, of the Holy Spirit, and of the fellowship with God that his people had been so longing for. And, too, Jesus restores to Matthew his birthright as a Levite. As the Levites mediated the Lord to his people, so Matthew now brings the good news about Jesus to his people. In verse 10 he immediately takes us to his house. “When he was at home,” he writes, “sitting down to a meal, there were lots of tax-collectors and sinners there who had come to have dinner with Jesus and his disciples.” Other tax collectors and sinners were the only people who hang around with Matthew. Matthew knew that some of them felt the same way he did. They were traitors to the Lord and traitors to his people. They were hopelessly lost sheep. There was no way out. But Matthew had found it—or, rather, the way out had found him. And so he invites his friends to meet Jesus. They'd heard and seen him doing amazing things. Like Matthew, they'd been on the fringe. If the priest and Levites—not to mention everyone else in Israel—condemned them and kept apart from them, the Messiah certainly wasn't for them. But here he was and Jesus was saying the same thing to them that he'd said to Matthew: “Follow me.” And, I expect, at least some of them did. And Jesus and the disciples rejoiced with those people because they knew that heaven itself was rejoicing too. But there were always the Pharisees. Matthew writes that when they “saw it, they said to Jesus' disciples, ‘Why does your teacher eat with tax-collectors and sinners?' But Jesus heard them. ‘It isn't the healthy who need a doctor,' he said, ‘it's the sick. Go and learn what this saying means: “It's mercy I want, not sacrifice.” I haven't come to call upright people, but sinners.'” Like Paul says in our Epistle today, there was a veil over their eyes. The Pharisees were sick in their own ways, and Jesus exposed their sickness by going to the tax-collectors and sinners. When they complain about it, he quotes the words the Lord had spoken to Isaiah. We heard those words last week when our Gospel was the parable of the good Samaritan—Hosea 6 turned into a story. The problem was that the people lacked the heart of God. The sinners devoted to their sinning, the greedy tax-collectors ripping everyone off, and the Pharisees too—almost everyone in Israel—was far from God. His absence from the temple all those years was a metaphor for Israel's problem. Even those who were devoted to the law and who were “religious” about their tithing and their sabbaths and their diet and their sacrifices, were no closer to God than the prostitute or the tax-collector. And so Jesus came to the sinners with God's mercy—because they so desperately needed it—and he gave it to them in front of the watching scribes and Pharisees and all the “upright” people in Israel so that they could see that they needed to learn that same mercy and know it themselves. It was that mercy that reached Matthew. It was that mercy that reached Paul and lifted the veil from his eyes. And it was that mercy, made manifest in Jesus, that both Paul and Matthew proclaimed. It was this mercy that's at the centre of the Gospel that Matthew wrote to his people. And it's this same mercy that Paul preached. In today's Epistle from 2 Corinthians 4, he writes that it's this mercy that drives him forward despite all the obstacles. “The ‘god' of this world has blinded the minds of unbelievers, so that they won't see the light of the gospel of the glory of the Messiah, who is God's image.” So what's the solution? Paul writes, “We don't proclaim ourselves, you see, but Jesus the Messiah as Lord…because the God who said, ‘Let light shine out of darkness,' has shone in our hearts, to produce the light of the knowledge of the glory of God in the face of Jesus the Messiah.” Brothers and Sisters, Paul—and Matthew, for that matter—knew that it wouldn't be gimmicks or tricks or fancy speaking or trying to make God's word palatable to sinners that would lift the veil from the eyes of unbelievers. It would be the proclamation of the good news about Jesus. That light—the glory of God in the face of the Messiah as Paul describes it—that light met Matthew in the darkness of his tollbooth. That light met Paul on the road to Damascus. And it lifted the veil. It dispelled the darkness. It cast out the ‘god' of this world who enslaves us to sin and death and makes us to think there's no hope of escape. The light of the glory of God revealed in the good news of Jesus the Messiah is the answer and the only answer. It's our hope and our only hope. We too often try those other things. We water down God's word to try to make it less offensives. We try gimmicks or we try programmes. But Brothers and Sisters, we should know better. The Lord has promised that one day the knowledge of his glory will cover the earth as the waters cover the sea and that will happen because and only because his people have been faithful to proclaim his glory revealed in Jesus the Messiah who died and rose again. Brothers and Sisters, don't be afraid. Don't question whether it'll work or not. If the light of the gospel could tear down the veil that once had you blinded, if it could break the chains of sin that once bound you, it will tear down the veils that blind and it will break the chains that bind the rest of the world. Just proclaim it. Jesus has died and Jesus has risen, not just for you or for me or for holy people, but for sinners—for everyone. He holds out his hand to us wherever we are and invites us to leave it all behind, to follow him, and to rise to new life. Let's pray: O almighty God, whose beloved Son called Matthew from his tollbooth to be an apostle and evangelist: Set us free from the chains of our sins to follow and to proclaim your Son Jesus Christ, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.
Long Reads spoke to Yanis Varoufakis earlier in the year to mark the tenth anniversary of the Greek referendum on the austerity programs of the European Union. This week, we're going to be looking at another country that bore the brunt of Euro-austerity after the 2008 crash. Ten years ago, the Portuguese Socialist leader Antonio Costa formed a government with the support of two radical-left parties, the Left Bloc and the Communist Party. Costa's government appeared to be a success story for the European center left at a time when most of its parties were losing ground. Portugal also stood out as one of the few West European countries where the far right was still a marginal force. Costa's party increased their vote share in 2019 and he remained in office. In the election of 2022, the Portuguese Socialists even won an absolute majority. But Costa resigned as prime minister two years later and his party lost power after the fourth general election in less than a decade. Another general election this year was a disaster for the Socialist Party and the radical left. With just over 20 percent of the vote, the Socialists were now on a level footing with the far-right party Chega. The combined vote share for the Left Bloc and the Communist Party was less than a third of the figure from 2015. Our guest today for a conversation about the last decade of Portuguese politics is Catarina Príncipe. Catarina is a contributing editor for Jacobin and she co-edited the book Europe in Revolt. She's also an activist in the Left Bloc. This week's episode is the first of a two-part interview. Today we're going to cover the period from 2015 until the general election in 2022. Read Catarina's article “How Portugal's Right Won the Election” here: https://jacobin.com/2024/03/portugal-right-wing-chega-election Long Reads is a Jacobin podcast looking in-depth at political topics and thinkers, both contemporary and historical, with the magazine's longform writers. Hosted by features editor Daniel Finn. Produced by Conor Gillies with music by Knxwledge.
The podcast kicks off with a recap of Catholic Guy Con 4 in Nashville. After that, a pastor has a real problem with the Greek language. Then, Tyler asks Lino if he'll ever pierce his ear. And the podcast wraps up with Bitterness Barometer!
Clotho is a figure from ancient Greek mythology. The youngest of the Three Fates, or Moirai, she spins the thread of human life that decides a soul's destiny at birth.For Further Reading:The FatesThe Fates: Hanging by a ThreadMoirai at the Theoi ProjectThis month, we're talking about Women of the Wheel – icons who turned motion into momentum and spun their legacies on spokes, skates and potter's wheels. These women harnessed the power of the axle, pushing their crafts and professions forward through their works and lives.History classes can get a bad rap, and sometimes for good reason. When we were students, we couldn't help wondering... where were all the ladies at? Why were so many incredible stories missing from the typical curriculum? Enter, Womanica. On this Wonder Media Network podcast we explore the lives of inspiring women in history you may not know about, but definitely should.Every weekday, listeners explore the trials, tragedies, and triumphs of groundbreaking women throughout history who have dramatically shaped the world around us. In each 5 minute episode, we'll dive into the story behind one woman listeners may or may not know–but definitely should. These diverse women from across space and time are grouped into easily accessible and engaging monthly themes like Educators, Villains, Indigenous Storytellers, Activists, and many more. Womanica is hosted by WMN co-founder and award-winning journalist Jenny Kaplan. The bite-sized episodes pack painstakingly researched content into fun, entertaining, and addictive daily adventures.Womanica was created by Liz Kaplan and Jenny Kaplan, executive produced by Jenny Kaplan, and produced by Grace Lynch, Maddy Foley, Brittany Martinez, Edie Allard, Carmen Borca-Carrillo, Taylor Williamson, Sara Schleede, Paloma Moreno Jimenez, Luci Jones, Abbey Delk, Adrien Behn, Alyia Yates, Vanessa Handy, Melia Agudelo, and Joia Putnoi. Special thanks to Shira Atkins.Follow Wonder Media Network:WebsiteInstagramTwitter Hosted on Acast. See acast.com/privacy for more information.
Reformed Brotherhood | Sound Doctrine, Systematic Theology, and Brotherly Love
In this solo episode of The Reformed Brotherhood, Tony Arsenal tackles the concerning theological trend of "Divine Council Theology" and its recent resurgence within Reformed circles. He offers a critical analysis of Michael Heiser's influential work and its problematic popularization by Reformed figures like Doug Van Dorn and John Moffitt. Tony demonstrates how redefining the biblical term "Elohim" to include both God and created spiritual beings in the same ontological category fundamentally undermines the creator-creature distinction essential to Christian orthodoxy. Through careful examination of systematic theological categories, communicable and incommunicable attributes, and implications for Christology, he reveals why this seemingly academic redefinition poses serious threats to biblical monotheism and classical Reformed theology. Key Takeaways Divine Council Theology, popularized by Michael Heiser and now being promoted within Reformed circles, attempts to redefine "Elohim" as a functional category that includes both God and created spiritual beings. This theological trend commits an etymological fallacy by redefining the predominant usage of "Elohim" (which refers to the God of Israel in ~2,300 of 2,600 occurrences) based on minority usages. The approach dangerously blurs the fundamental creator-creature distinction that is essential to Christian monotheism and orthodox theology. Proponents incorrectly classify divine power as a communicable attribute rather than recognizing omnipotence as an incommunicable attribute that cannot be shared with creatures. The theological system makes problematic analogies to the incarnation, showing a confused understanding of the hypostatic union and potentially opening the door to Arian implications. This theology represents a concerning return to concepts the early church fathers fought against when confronting pagan Greek thought, rather than a retrieval of biblical teaching. Departing from the "pattern of sound words" handed down through church history in favor of novel interpretations should raise significant warning flags. Key Concepts The Creator-Creature Distinction The most fundamental division in Christian theology is not between spiritual and material beings, but between the uncreated Creator and everything else that exists. Divine Council Theology dangerously undermines this distinction by placing God and created spiritual beings in the same category of "Elohim." While proponents acknowledge God as the uncreated Creator, they nevertheless insist on categorizing Him alongside angels, demons, and other spiritual entities based on shared attributes of power or function. This categorization system parallels pagan worldviews more than biblical theology, where God exists in a class of one. By defining "Elohim" as a functional category related to spiritual power rather than an ontological one, this approach inadvertently returns to a hierarchical view of spiritual beings with God merely at the "top of the totem pole" rather than in an entirely separate and unique category of existence. This framework subtly but significantly undermines biblical monotheism by suggesting God shares a fundamental nature with His creatures. Communicable vs. Incommunicable Attributes Divine Council Theology mishandles the traditional theological distinction between God's communicable and incommunicable attributes. In classical Reformed theology, communicable attributes (like love or wisdom) can be shared with creatures in a limited, analogical way, while incommunicable attributes (like omnipotence, eternality, or divine simplicity) belong exclusively to God and cannot be shared without making the creature into God. Proponents of Divine Council Theology erroneously suggest that the power denoted by "Elohim" is a communicable attribute that God shares with spiritual beings, rather than recognizing omnipotence as properly incommunicable. This misclassification creates theological incoherence: if God could truly share His omnipotence with creatures, those creatures would effectively become equal to God in power, creating the logical impossibility of multiple omnipotent beings. This confusion of categories demonstrates how this theological system fails to maintain proper distinctions that are essential for preserving the uniqueness and transcendence of God in Christian theology. Memorable Quotes "Christianity and biblical Judaism—the primary distinction is not between spiritual and matter... The primary distinction when we're talking about the most absolute line is the distinction between the uncreated creator and his creation." "Rather than rely on the safe time-tested words and concepts that have been proven and validated, and attacked and defended and have been victorious for hundreds and thousands of years... Moffitt and Van Dorn think it is smarter and safer to depart from the pattern of sound words rather than to keep the pattern of sound words because they think that they are able to look at the Bible the way basically no one ever has in the 2000 years of the church and find something they haven't." "These teachings are pagan. This is talking about returning to a world populated by spiritual beings, and God is kind of just on the highest part of the totem pole... We're just returning to something that the early church fought hard to get rid of when they came out of their pagan culture." Resources Mentioned Reformed Arsenal article series on Divine Council Theology Full Transcript [00:00:24] Introduction and Episode Setup Tony Arsenal: Welcome to episode 461 of the Reformed Brotherhood. I am Tony, and today it's just me. Hey, brothers and sisters. We had a little bit of a scheduling conflict this week, so Jesse is taking the week off and uh, it gives me an opportunity to talk about something that I've been doing a little bit of research on. [00:00:47] Affirmations and Denials Tony Arsenal: Hopefully the listener has noticed that Jesse and I have been trying to keep our affirmations and denials a little bit tighter so we can get into the meat of the episode a little bit quicker. But occasionally we do run into a denial, usually a denial, but we run into a denial that, uh, we often say this could be an episode of its own. And so today is one of those episodes. So I'm not gonna give you my normal affirmation or denial. I'm just gonna jump into it. Now this is gonna be a little bit off the cuff. I've been doing some research, so I may not have as much of the receipts as the kids say, um, as I normally would. But I am writing a series of articles on this issue over@reformedarsenal.com. I'll make sure to put the link to the first article in the show notes. All of the receipts are there, all of the timestamps for the podcast episodes that I'll be. Discussing your critiquing. Are there citations for research work that I'm doing? All that stuff is there. So if you're interested in digging into the meet and you're the kind of guy who, or girl who likes to nerd out in the footnotes, then head over to uh reformed arsenal.com. You'll find the series pretty quick. [00:01:56] Introduction to Divine Counsel Theology Tony Arsenal: What I wanted to talk about today, and I'm glad we have kind of a whole episode, uh, to talk about it, is a movement, uh, that has some foothold in reformed theology. Uh, it's not new, uh, it didn't start in reformed theology, but for some reason, uh, those who are within our orbits tend to be a little bit enamored by this kind of theology. I'm not exactly sure why. [00:02:19] Michael Heiser's Influence Tony Arsenal: This theology is often called Divine Counsel Theology, and it was really, um, you know, it's not entirely new even with, with this figure, but it was really made popular and sort of, um, spread about and made accessible by the late Michael Heiser. Um, part of this is because he was just a very winsome, uh, guy. He took. Sort of highfalutin academic concepts and was able to bring them down to, uh, to an understandable level, including things like ancient near Eastern context, biblical, you know, ex of Jesus Hebrew language, other ancient near Eastern languages, which of course, that's that kind of stuff is what this podcast is all about, taking difficult, sometimes technical concepts. Talking about them, translating them into kind of the language that everybody else speaks. So that project was fine. The issue is the direction that he goes with a lot of the theology. So Michael Heiser writes a book called Unseen Realms, which is seen as kind of a retrieval of the supernatural mindset and worldview of the Bible. Uh, there's a lot to be commended about that, uh, enterprise, about that intention. I do agree with part of what he has to say when he says that we've lost a lot of the supernatural context of the Bible. Um, but I think where he goes with it is a direction that we really ought not go and we'll dig into it. [00:03:43] Critique of Reformed Fringe Podcast Tony Arsenal: The reason this is coming up now is because recently there's been a series of articles and podcasts put out by a show called The Reformed Fringe. Uh, some if you're in the Telegram chat, which you can join at, uh, t Me slash Reformed Brotherhood. You've already seen some of this stuff. We've already talked about it a little bit. But the Reformed Fringe is a podcast that sort of tries to fill a space that's something like Haunted Cosmos, which we've talked about before. Um, fills sort of looking at the weird fringe kind of things in the world. Ghosts, paranormal activity, trying to explain it through a biblical, uh, lens or worldview. Again, that's a commendable. Effort. There are strange things that happen in our world that are not easily explainable or at all explainable by natural, uh, naturalistic means. And so coming to those things with the Bible as our, uh, rubric to instruct us on how the world works is a commendable thing. But again, this project, which is by and large, um, and we'll get into maybe, but by and large is just an extension of, um, Heiser's project really goes in directions that cause all sorts of problems down the road. So the podcast is, uh, run by a guy named Doug Van Dorn, who most of the audience probably hasn't heard of. I have had run-ins with Doug over the years. Um, the last time I ran into him actually was revolving around similar kinds of issues that I'm gonna be calling out today. Um, and it, it ended up with him kind of having to depart from the reform pub, uh, maybe to put it a little bit politely and, um. You know, he has, he has taken, he's theology, which was not explicitly reformed. Heiser was not a reformed guy. He had no claims to be a Calvinist in many ways. Uh, he was sort of anticon confessional in, in that he opposed not the idea of a faith statement, but he sort of purported to come to the Bible with no biases, with no tradition. He wanted to approach what he called the Naked Bible. That was actually the name of his podcast before he died a few years ago. And so what Doug Van Dorn is, has done who, uh, Doug is a claims to be a 1689 Reformed Baptist. He's a pastor in Colorado, I believe. Um, he has tried to take this divine counsel theology and bring it into the reformed world. So he comes at it with a, a slightly different angle, but for the most part, his conclusions are the same. And in many cases he just straight up steals ER's work and doesn't cite it, doesn't do much to, uh, articulate that this is not his original research. Um, so he's taken that and he's trying to bring it into the reformed world. And Heiser himself was actually quite influential when I was a, an admin in the reform pub. We would run into lots of, lots of young reformed guys. Who were really enamored with this and they really saw, he's project as sort of a return to a pure form of exo Jesus that really got at what the Hebrew was saying. And it tickled, I think, kind of an intellectual, uh, an intellectual itch that a lot of those guys had combined with sort of this desire for the new and novel, um, which is in itself can be pretty dangerous. To sort of make things a little bit more pressing, Heiser has teamed up with John Moffitt, who many of our listeners may know. Uh, he's one of the co-hosts and founders of the podcast, Theo Cast, uh, which otherwise is a perfectly fine podcast. Um, he's also a 1680 or claims to be a 1689 Reform Baptist. He's a pastor. Um, their podcast is sort of what you would get if you had, uh, and I don't mean this to be pejorative, although maybe it is a little pejorative. Theo cast is what you would get if you took r Scott Clark. Uh, you made it much less intellectual and careful, and then made it Baptist. And what I mean by that is Scott's whole project. In large part is to recover and to emphasize the law gospel distinction. Theo cast has taken that and sort of cranked it up to 11. Uh, and they have um, they have sort of moved away from a lot of the classical reform distinctions of the law itself, so they don't full on deny the third use of the law. But in practice they would say that, um, good works is no kind of evidence whatsoever for your, um, for your faith. It's no kind of evidence of your, your salvation, which of course are confessions themselves. Um, say that there is a kind of evidential value to assessing our good works within certain reason and con. So the show is otherwise orthodox. You know, I I, I recall hearing episodes where they were refuting things like EFS, um, but because of that, Moffitt brings with him sort of an air of credibility and an error in orthodoxy that, um, the show itself probably hasn't merited. If Doug just recorded, pushed, play and put it on the. I don't think there would've been too much, uh, too much of a following. He would've probably, you know, grabbed a couple people who heard it and thought it was interesting. But because Moffitt has such a following on Theo cast, he brings with him a large audience, and that makes it particularly dangerous because his name attached to it makes it more widespread. It makes it feel like it's safer. And so I think a lot of people, uh, assume that what he's saying is orthodox and good. And I think what we'll find out is, is that it's not. So I think that's enough ProGo. [00:09:10] Elohim and Its Implications Tony Arsenal: I'm gonna go ahead and, and jump into explaining kind of what the theology that we're talking about is and, and what the problems are. So this all started kicked off, uh, with a series of podcast episodes and the first episode, and again, I don't have the specific titles here. I'll put a bibliography in the show notes on this one just so you have links to all the relevant episodes. Um, this all kind of kicked off with a podcast episode called something like The History of the Word God, or something like that. And, um, basically what Moffitt and Van Dorn want to do is they wanna look at the word Elohim in the Bible, which of course is a plural noun. Uh, in Hebrew, the, the suffix, just like in English, we might add an S or an ES, um, to a word to make it plural. Or in Greek, it's usually, if it's a masculine, uh, noun, it's, it's an oi or an omicron iota that sort of always sound at the end. Um, or when we, we talk about Latin, you have, you have like, um, you add the I at the end, so we say octopi instead of octopuses or something like that. Cacti instead of cactus. Although both of those are kind of pig Latins, um, in, in Hebrew for, uh, for masculine nouns. The suffix that you add to make it plural, is that eam sound. It's a, it's an Im if you transliterate in English. So the word Elohim is a plural of the original noun El which is a proper name for a eury deity. But it came to just be the singular word for, for God. Um, and, and in non-biblical language, we would say in a God. Um, and we do see in English, there are in, in Hebrew, in the Bible, there are places where we see the singular of this. It's kind of an older form, so it doesn't show up as much. Um, but by and large when we see the word Elohim in the Bible. Something like, uh, outta 2,600 references or more than 2,600 references in the Bible. Um, the word Elohim is associated with a single, a singular noun, and it only refers to the God of Israel. What Moffitt and Van Dorn want to do is they want to take this word and they wanna define it based on the abnormal. Uh, use of it. So the vast minority, minority of cases in the Old Testament, the word Elohim refers to the gods or to a non, like what we might say is lower G God, either like the God, Baal, or some sort of collective reference to the gods, the gods of the nation, or something like that. They wanna take the fact that there is this variation in the way the word is used and sort of radically redefine how the Bible uses it. And this, this is what I call and what a lot of people would call an etymological fallacy. So what they're doing is, instead of, uh, looking at the word and defining it based on how it's used in an, in an overwhelming fashion, they're looking at sort of the etymology of the word. And then they're using the fact that there are, uh, some pretty Dr. Dramatically minority cases where the word is used in a different way and they wanna redefine it and say, in, in all or most cases in the Bible actually. This is what the word means. So they look at the word L, which from its root has something to do probably with the, with the word for power or something like that. Um, they wanna look at it. And, you know, if you read someone like Vos in Reformed dogmatics in his volume one, he talks about how when we see the name Elohim for God, it denotes or, or refers to his sort of power, his omnipotence, which is all good and fine, just like we would say Yahweh. Uh, as a proper name refers to God sort of in his covenant role. It's his covenant name, his, his intimate, familial name that he shares, uh, with his people or he reveals to his people. Elohim is a more abstract name and it refers to God's power. Usually we see it in relation to his cre creation. So in Genesis one, um, when it's God created, it's Elohim created, which is also important and relevant for, for later. So what they wanna do is they want to say that Elohim actually. What Act Elohim actually means is it's a reference to a class of beings, spiritual beings, and that that it means sort of any spiritual being that has some type of supernatural power or enhanced power, some sort of spiritual power. They do this by saying that the noun is not an ontological noun, it's actually like a noun of function. Um, so like we would say a, a good example in English would be a painter that's a noun of function. It's a title of function. It any person could be called a painter if they engage in the verbal action of painting. And so what they're saying is that any being that engages in the action of having power. Is, uh, is an Elohim. And so that would include, in narrating at least, it would include angels, demons. Uh, I, you know, I don't know that they've said this explicitly, but I, I think Heiser would've included things like ghosts, disembodied spirits, um, humans in sort of the intermediary state might be considered Elohim humans in the, in the, um, this. Life are called Elohim, uh, in some instances. So, so this is where the Divine Council theology comes from, and that comes from Psalm 82, I think, where there's this council of Elohim that, that Yahweh seems to be speaking to and deliberating with. Or you look at Joe, where the sons of God come and they sort of pulled court in God's heavenly presence. So he would say those are examples where the, the collected Elohim. God being one of the Elohim are somehow gathered in this heavenly divine counsel. Now what this does is just devastating to Christian theology is it takes God who exists in a class of one. The, the, the God of the universe is, is the only uncreated entity in all of of the world. And so when we start to talk, and this is ironic, when we start to talk about the ways to divide up the world, the ancient world, the, the pagan world tended to divide the world between, um. Between spiritual and material. So think of g Gnostics where matter was bad and spirit was good. Or even think of something like, um, the Greek pantheons, the Greek, um, Greek religion, like ancient Greek mythology. You have sort of the spirits and the spiritual world and the gods inhabit a spiritual, have a spiritual existence for the most part. And then you have the physical world where kind of people live, uh, at least while they're alive. Christianity and, and Judaism, at least Biblical Judaism. On the other hand, the, the primary distinction is not between spiritual and matter. There is of course that distinction. There are humans, which are spiritual and material. There are animals which are entirely material, and then there are angels which are entirely spiritual. And so we would say that God is spiritual. So that is a distinction in the world. But the primary distinction when we're talking about the most absolute line is the distinction between the, the uncreated creator and his creation. So what Moffitt, Moffitt and Van Dorn do is instead of observing that biblical distinction, which really all of Christian theology and Christian monotheism rests on, they wanna say that instead, the distinction is between the. Um, is between the Elohim as the sort of spiritual beings and then sort of everything else of the created world, and so they wouldn't deny that God, that Yahweh is. The uncreated creator of all things, but they would say he's an uncreated Elohim and that there is a class of created Elohim. So I don't, I don't think you have to go too far down this road to see what this does. It puts God on the same level as his creatures in at least one way. Um, and I think we'll find out later, uh, as we talk through this, actually it does it in a couple ways that are really, uh, really can be problematic as we go. And so, uh, just let me be clear if all that, if all that Moffitt and Van Dorn were saying, if, if all they said was, um, we can use the word Elohim to describe any creature. Or God that doesn't have a body. Elohim is a synonym for the word spirit. Um, that wouldn't be the wisest way to speak, I don't think. It wouldn't be the, the most, um, felicitous or safe way to talk about the distinction. But it wouldn't be controversial. There'd be nothing wrong with that. It'd just be using a different word. It'd be like if I said, well, instead of the word spirit, I'm gonna use the word bibly bop, you know? So we have. We have God who is bibly bop, and we have the angels who is bibly bop, and humans are biblio bop. And also material, again, not the safest way to talk. There's no reason to use that alternative language when the Bible gives us perfectly legitimate language. Um, but it wouldn't be a problem. But Moffit and Van Dorn go. Way past this and maybe they don't realize it. I've asked them on Twitter, I asked them to clarify. I didn't get a response. So if they are hearing this, which maybe they will, maybe they won't. If they're hearing this, I would really love to get some clarification on some of these questions because I would love nothing more than to be able to say that this was all a big misunderstanding and that actually all they're saying is that there is this spiritual existence. That, um, we can put all things that are spirit without a body or spirit with a body. We can put all those in the same category and call that category Elohim. Again, I don't think that's safe, but if that's all they were doing, that would be fine. But we see in their episodes, and I'm gonna try to grab some quotes, um, from, from some of the articles I've written. But again, go read the articles because this goes way more in depth. It's got timestamps of it. It's got links to their episodes. Don't take my word for it. Go listen to their. Words and, and check, you know, check my math on this. But what they do is they actually start to, in, in an attempt to justify why it's okay to put God in the same category as his creatures. Um, and in at least one way, they start to make some weird statements that have a lot of systematic theology, um, implications that are, are just really, really risky. So, for example, one of the ways that they try to kind of explain this, I'm gonna pull, pull the article that I wrote up here. So, great podcasting. [00:19:34] Communicable vs. Incommunicable Attributes Tony Arsenal: Um, one of the ways they start to try to do this is again, they, they wanna say they use this distinction between incommunicable and communicable attributes, right? So in, in Christian theology, classically speaking, a communicable attribute of God is an attribute that he shares or could share with. A creature and primarily we're talking, you know, we're talking about attributes that he shares with his image bearers. So something like, um, love. Love is a communicable attribute. Our love is different than God's love, but when we say love, we're talking about the same basic category of things God loves differently than we do. But love and in a human sense, and love in a, in a divine sense, are still talking about the same thing. There's a point of contact there. Um, an incommunicable attribute would be something like, um, something like eternity. Right. Eternity is not just an extended infinite sequence of time. If it was, he could share that with us. Um, but eternity or infinity is an entirely different way of existing than a creature could ever, could ever exist in divine Simplicity is another example. Um, God could not make humans simple because simplicity entails all sorts of things like infinity. Um, eternality. Um, you know, omnipresence, omni, potent, all of these things are entailed by simplicity. So God could not make a creature infinite because in order for it to be infinite, it would have to be God. Uh, God could not make a creature simple, uh, in the, in the sense of no composition of parts. Uh, because that would mean that that creature is actually God and has no composer. So, so those would be the classic, uh, incommunicable attributes and omnipotence. Is considered, although it's a little bit weird, it sort of crosses the line in some ways. But omnipotence is considered. An incommunicable attribute. God cannot share his omnipotence with a creature because you can't have two omnipotence. Um, if you have two omnipotence, then those two omnipotence cancel each other out in some sense. If God, and, and, and he has a will, God wills one thing, and then I as a creature, if he shared his omnipotence with me, somehow willed a different thing, then we would no longer be, neither of us would be omnipotent. Where this goes sideways with Moffitt and Vandorn is rather than respect omnipotence as a an incommunicable attribute, they say that the attribute or the word Elohim denotes power or might, and that is a communicable attribute. So God does give us a certain level of power. He allows us a certain level of agency. He grants that to us. Again, I'm not even sure that we would call that an an. A communicable attribute. Um, but in a sense, I guess it is. And so they say here, um, Elohim does not mean omnipotent. It means power. It's not an incommunicable attribute. It's a communicable attribute that all kinds of entities could possess. So they're saying that the word, um, the word Elohim, uh, in the Bible denotes that a. A, an entity possesses a certain kind of power or acts in a certain role of executing a certain kind of power. And that doesn't mean omnipotence. It means it means potence. It means some sort of power. And so that that wielding power attribute that. Uh, being a, being that wields power, that attribute, whatever we want to call it, however we want to phrase it, that is a communicable attribute that God shares. He communicates that attribute to all other beings in the class of Elohim. Now, let's just back that up for a second. Um, this still would mean that God has to be the creator and they don't deny that, but it would still mean that God, prior to creation. Was an Elohim in a category of one, and then somehow he created a class and because he's extended. This attribute of wielding power, say power wielder, to try to make it actually more of an attribute. He's extended this attribute of power wielder to uncreate or to created angels, demons, human spirits, whatever other spiritual entities there might be. They would bring in things like principalities, powers, they have a whole, in other, other contexts, they'll talk about this whole different bifurcation of types of spiritual beings that I think is a little speculative, but not a big deal. He extends this power wielder attribute to these created categories. And instead of this now creating a separate category of power wields who are not God, it now is uh, he expands this category of one to now include all sorts of other things, which again, as you can, you can imagine, just runs into problems. And so the, again, this, this word Elohim appears over 2,600 times, and of these instances, 230 of them refer to the God of Israel. So the idea that that. This word is not used specifically as a reference to the God of Israel, or should not be thought of as uniquely titling or almost exclusively titling God. The God of Israel just doesn't really match the data, but it's also just really poor Exogenic method. So rather than take the predominant usage and look at the context. Understanding that the predominant usage is the predominant usage. Instead, we're gonna go back and say, well, these, these minority, these 300 or so cases outside, and not even all 300 of them are used the same way, but these 300 or so cases of them not referring to the God of Israel, we're gonna use that to redefine the word. Its entirety. It's just poor. It's just poor scholarship. It's overly speculative. Um, I haven't read much of. He's work on this in the primary sources. Um, I, I would venture a guess that Heiser makes a much more robust argument than this. And this is part of the problem. When you take an already speculative, already dangerous theology and you try to pop popularize it when you just don't have the same chops that he did, uh, you end up really making some crass, simplistic arguments that just make you look a little silly. To think we can take 200 or 2,600 instances and redefine 2 20, 300 of them. By the way, it's used 300 of the times Just doesn't make any sense. So it again, if, if all we are saying is that God is spiritual and angels are spiritual and so there is some point of affinity between the two, then that would be okay. That wouldn't be a problem. Again, there's some risk in using the word Elohim in that. Sort of placeholder, but, um, that would be a semantic discussion. What they're doing is far, far deeper and far more problematic than that. [00:26:30] Systematic Theology Concerns Tony Arsenal: And so the, the other thing they do, um, that I think is really dangerous, and I don't have all of the, I haven't finished this article yet, so I don't have all of the timestamps in front of me to, to, to get there, is in attempting to justify this Moffitt, uh, in, in one of the other episodes, he turns to the incarnation as a sort of model. And so he'll say that, you know, the son of God is divine, but he's also human. And the fact that he's human, uh, doesn't therefore mean he's not also uniquely the uncreated creator. I would assume everyone hearing this who listens to this show, uh, which has done many, many episodes on Christology, it's one of our pet projects, is just throwing their listening device across the room because what Moffitt seems to miss entirely is that Christ is not, the sun is not in the category of human. Uh, sort of in a simple sense, Christ is in the category of human because he assumes to himself a second created nature. So what, what the, the analogy he's trying to draw is if the sun can be human without ceasing to be the unique one, uncreated God, then so also can, the whole trinity, I guess, can also be Elohim without ceasing to be the one uncreated God. He even goes so far as to say that there is Uncreated Elohim, and then there is created Elohim, and they're all in the category of Elohim, but because there's this commonality, we should still consider that class. And he draws that distinction or he draws the implication that. Um, there's somehow uncreated humanity in Christ, which is a whole different ball of worms that we won't get into. But in, in drawing this analogy, he sort of shows that he really doesn't understand the hypostatic union. He doesn't understand the incarnation, or if he does, he's really making a poor comparison because in the hypostatic union it's not as though the son, uh, as divinity, the son, as the one uncreated. God simply adds to himself in a raw sense and merges. Uh, he doesn't become part of the category of human without taking on a second nature. And then now we are even getting into some inconsistencies. Is human an ontological category or is that a category of function? Are there other categories of function, uh, other creatures in existence that the category of function human might fit? So I think you can see that this just is not a self consistent. Um, a self-consistent system and it leads to all these weird implications. Um, you know, and then they'll even go on to talk about how the Son is the angel of the Lord. I'm not gonna get into a lot of it here, and I agree with that thesis that the, when we see the angel of the Lord in the Old Testament, in the vast majority of cases, we're probably seeing a pre-incarnate appearance of, um, of the second person of the Trinity. They go so far as to say that this is actually a sort of. Incarnation or a sort of hypostatic union of the Elohim nature. So they, they, they draw this distinction, or they draw this parallel between created Elohim and Uncreated Elohim, and they, they argue again, I think implicitly, but in some instances it's almost, it's almost explicit that the son in, in being the angel of the Lord, takes on the uncreated or takes on the created Elohim nature. It's, it's really, um, it's really problematic. So now we have the son who is, uh, sort of hypostatic united to the unc, to the created Elohim nature, and then also is hypostatic united to the human nature. Um, it, it really just gets messy and it confuses categories in a way that is not helpful. And if I'm just being frank, a lot of the younger reformed guys. And when I say younger, I'm talking, maybe I'm projecting back to when I was a younger reform guy, um, I'm talking about people in their mid twenties to maybe early thirties, right? The, the people who were maybe the second or third generation of the young restless reform guys, they didn't necessarily learn, uh, ref young restless reform theology directly from RC Sproul. You know, they weren't the first generation. Um, and, and maybe their pastors weren't the first generation, but, but maybe their pastors were the second generation and now they're learning it from their pastors. So you might think of 'em as like the third generation, to be frank, they don't usually have a great grasp on some of these systematic theology categories as part of why. Jesse and I do this podcast, and part of why we cover the same topic over and over again, part of why we're gonna go through this parable series. But when we're done, we're probably gonna go back and start over with systematic theology. We're gonna go back, we're gonna go through another confession. That's why we spent, we spent like six years going through systematic theology. And almost immediately went back to the Scott's confession and did most of it all over again because these truths need to be taught again and again and again. This is part of what Jude is talking about when he says, we have to contend for the faith. It's not just fighting with people online. It's not just polemics or apologetics. It is reteaching and handing down the faith that was once delivered to the saints. Again, and this is perhaps, and this is the last point I'll make. This is perhaps the most. Telling a reason we should be weary and suspicious of this theology. Paul, in, uh, one of the letters to Timothy, second Timothy, maybe he says, follow the pattern of the sound words that you heard from me. He's not talking about the scriptures. He doesn't say follow the sound words that I'm writing to you. He's referring to a body of doctrine sometimes. The Bible calls it the faith, right? Jude says to contend for the faith. There's this body of doctrine that is the teaching of the apostles, and it is encapsulated in this sort of set pattern of words. Erin A is called it the rule of faith or the regular fide, right? This is where we get things like the Nicean Creed or the Hanian Creed. Why we have creeds and confessions is because we don't need to reinvent the wheel and rather than rely on the safe time-tested words and concepts that have been proven and validated, and attacked and defended and, and um, have been victorious for hundreds and thousands of years, rather than rely on those. Moffitt and Van Doran think it is smarter and safer to depart from the pattern of sound words rather than to keep the pattern of sound words because they think that they are able to look at the Bible the way basically no one ever has in the 2000 years of the church and find something they haven't. I don't wanna be too bombastic. Um, I don't, I don't know either of them. Well, um, from what I can tell, what I've heard of their professions of faith, uh, they're, they're Christian believers. They love the Lord and are very confused. But these teachings are pagan. This is, we're talking about returning to a world of, of populated by spiritual beings. And God is kind of just on the highest part of the totem pole, and maybe there's a firm line between his place on the totem pole and the, the next level down. Maybe there is, um, gets a little bit less firm of a line when we're talking about Jesus, right? So there's some potential Arian implications there that the son, uh, is not the highest deity he is. He's like the father in some ways, but he, you know, in his sort of original form is like creatures in other ways. Um, we're just returning to something that the early church fought hard to get rid of when they came out of their pagan culture. When we started to see Greeks convert to Christianity, they had to figure out how do we come out of our polytheistic culture, and this is where we get the best defenses of monotheism. Jewish Christians didn't have to argue for monotheism because all the Jewish Christians already were monotheists in a biblical sense. The Greek Christians had to fight this stuff. Justin Martyr had to fight this stuff. Athanasius and the Cappadocian fathers had to fight this stuff constantly pushing back against the background Greek culture. And Moffitt and Van Dorn wanna point to that and say, see, really, they're just Greeks in disguise and in the reality is Athanasius and the cap oceans, were fighting against the theology that is making a resurgence in this divine council theory. [00:34:55] Conclusion and Call to Action Tony Arsenal: So I think that's enough for now. Please. Again, I'm writing a long series on this. I don't know how long it's gonna take. I think it's gonna be probably 10 or 13, 10 to 13 articles. It's, it's gonna be a pretty extensive project. But go read them. Go look at them, listen to their episodes, read their articles, and then you compare that to the word of God, has what I said made more sense or does what they make more sense. So I'll leave you with that. The dog is losing her mind. And uh, with that honor, everyone love the brotherhood.
IT'S FOOTBALL FRIDAY! On Friday's LOADED edition of WagerTalk Today, Teddy Covers talks Sunday's Las Vegas Raiders vs Washington Commanders cross-conference matchup and gives a best bet in South Carolina vs Missouri. Marco D'Angelo shares how he's betting the Los Angeles Rams vs Philadelphia Eagles game and give his favorite play for Auburn vs Oklahoma in Week 4 College Football action. Kelly Stewart stops by to give her thoughts on NFL & CFB contests and survivor pools. Andy Lang provides props, survivor picks and gives daily betting advice & Gianni the Greek shares the latest in Vegas action and steam – don't miss out!Intro 00:00Gianni the Greek 1:00Friday's Steam Report 2:00MLB Steam 8:00Teddy Covers 13:12Las Vegas Raiders vs Washington Commanders 13:40South Carolina Gamecocks vs Missouri Tigers 16:27New Kickoff Rule Thoughts 20:41Sell Me: Kansas City Chiefs vs New York Giants 24:11Marco D'Angelo 30:21Los Angeles Rams vs Philadelphia Eagles 32:41Auburn Tigers vs Oklahoma Sooners 35:55Marco D'Angelo's Wing Sauce of the Week: Jacksonville Jaguars 38:44 Kelly Stewart 46:00KIV's Contest Plays 47:40EndZone Live Promo 55:00Andy Lang All Around the World Free Picks (MLB, NFL & NASCAR) 57:25I Will Survive: NFL Survivor Picks 58:36
Tune into the fourth installment of AJC's latest limited podcast series, Architects of Peace. Go behind the scenes of the decades-long diplomacy and quiet negotiations that made the Abraham Accords possible, bringing Israel, the United Arab Emirates, Bahrain, and later Morocco, together in historic peace agreements. From cockpits to kitchens to concert halls, the Abraham Accords are inspiring unexpected partnerships. In the fourth episode of AJC's limited series, four “partners of peace” share how these historic agreements are reshaping their lives and work. Hear from El Mehdi Boudra of the Mimouna Association on building people-to-people ties; producer Gili Masami on creating a groundbreaking Israeli–Emirati song; pilot Karim Taissir on flying between Casablanca and Tel Aviv while leading Symphionette, a Moroccan orchestra celebrating Andalusian music; and chef Gal Ben Moshe, the first Israeli chef to ever cook in Dubai on his dream of opening a restaurant in the UAE. *The views and opinions expressed by guests do not necessarily reflect the views or position of AJC. Episode lineup: El Mehdi Boudra (4:00) Gili Masami (11:10) Karim Taissir (16:14) Gal Ben Moshe (21:59) Read the transcript: https://www.ajc.org/news/podcast/partners-of-peace-architects-of-peace-episode-4 Resources: AJC.org/ArchitectsofPeace - Tune in weekly for new episodes. The Abraham Accords, Explained AJC.org/CNME - Find more on AJC's Center for a New Middle East Listen – AJC Podcasts: The Forgotten Exodus People of the Pod Follow Architects of Peace on your favorite podcast app, and learn more at AJC.org/ArchitectsofPeace You can reach us at: podcasts@ajc.org If you've appreciated this episode, please be sure to tell your friends, and rate and review us on Apple Podcasts or Spotify. Transcript: El Mehdi Boudra: All the stereotypes started like getting out and people want to meet with the other. They wanted to discover the beauty of the diversity of Israel. And this is unique in the region, where you have Arabs Muslims, Arab Christians, Druze, Beta Yisrael, Ashkenazi, Sephardic Jews, Jews from India, from all over the world. This beauty of diversity in Israel is very unique for our region. Manya Brachear Pashman: In September 2020, the world saw what had been years – decades – in the making: landmark peace agreements dubbed the Abraham Accords – normalizing relations between Israel and two Arabian Gulf states, the United Arab Emirates and the Kingdom of Bahrain. Later, in December, they were joined by the Kingdom of Morocco. Five years later, AJC is pulling back the curtain to meet key individuals who built the trust that led to these breakthroughs and turning the spotlight on some of the results. Introducing: the Architects of Peace. ILTV correspondent: Well, hello, shalom, salaam. For the first time since the historic normalization deal between Israel and the UAE, an Israeli and an Emirati have teamed up to make music. [Ahlan Bik plays] The signs have been everywhere. On stages in Jerusalem and in recording studios in Abu Dhabi. [Camera sounds]. On a catwalk in Tel Aviv during Fashion Week and on the covers of Israeli and Arab magazines. [Kitchen sounds]. In the kitchens of gourmet restaurants where Israeli and Emirati chefs exchanged recipes. Just days after the announcement of the Abraham Accords, Emirati ruler Sheikh Khalifa bin Zayed Al Nahyan formally ended the UAE's nearly 50-year boycott of Israel. Though commerce and cooperation had taken place between the countries under the radar for years, the boycott's official end transformed the fields of water, renewable energy, health, cybersecurity, and tourism. In 2023, Israel and the UAE signed a Comprehensive Economic Partnership Agreement (CEPA) to advance economic cooperation, and by 2024, commerce between the UAE and Israel grew to $3.2 billion. Trade between Bahrain and Israel surged 740% in one year. As one of the world's most water-stressed countries, Bahrain's Electrical and Water Authority signed an agreement to acquire water desalination technology from Israel's national water company [Mekorot]. Signs of collaboration between Israeli and Arab artists also began to emerge. It was as if a creative energy had been unlocked and a longing to collaborate finally had the freedom to fly. [Airplane take off sounds]. And by the way, people had the freedom to fly too, as commercial airlines sent jets back and forth between Tel Aviv, Casablanca, Abu Dhabi, and Manama. A gigantic step forward for countries that once did not allow long distance calls to Israel, let alone vacations to the Jewish state. At long last, Israelis, Moroccans, Emiratis, and Bahrainis could finally satisfy their curiosity about one another. This episode features excerpts from four conversations. Not with diplomats or high-level senior officials, but ordinary citizens from the region who have seized opportunities made possible by the Abraham Accords to pursue unprecedented partnerships. For El Medhi Boudra, the Abraham Accords were a dream come true. As a Muslim college student in 2007 at Al Akhawayn University in Ifrane, Morocco, he founded a group dedicated to preserving and teaching the Jewish heritage of his North African home. El Mehdi knew fostering conversations and friendships would be the only way to counter stereotypes and foster a genuine appreciation for all of Morocco's history, including its once-thriving Jewish community of more than 100,000. Five years later, El Mehdi's efforts flourished into a nonprofit called Mimouna, the name of a Moroccan tradition that falls on the day after Passover, when Jewish and Muslim families gather at each other's homes to enjoy cakes and sweets and celebrate the end of the Passover prohibitions. Together. El Mehdi Boudra: Our work started in the campus to fill this gap between the old generation who talk with nostalgia about Moroccan Jews, and the young generation who don't know nothing about Moroccan Judaism. Then, in the beginning, we focused only on the preservation and educating and the promotion of Jewish heritage within campuses in Morocco. In 2011, we decided to organize the first conference on the Holocaust in the Arab world. Manya Brachear Pashman: So did the Abraham Accords make any difference in the work you were already doing? I mean, I know Mimouna was already a longtime partner with AJC. El Mehdi Boudra: With Abraham Accords, we thought bigger. We brought young professionals from Morocco and Israel to work together in certain sectors on challenges that our regions are overcoming. Like environment, climate change, water scarcity and innovation, and bring the best minds that we have in Morocco and in Israel to work together. But we included also other participants from Emirates and Bahrain. This was the first one that we started with. The second was with AJC. We invited also young professionals from United States and France, which was an opportunity to work globally. Because today, we cannot work alone. We need to borrow power from each other. If we have the same vision and the same values, we need to work together. In Morocco, we say: one hand don't clap. We need both hands. And this is the strategy that we have been doing with AJC, to bring all the partners to make sure that we can succeed in this mission. We had another people-to-people initiative. This one is with university students. It's called Youth for MENA. It's with an Israeli organization called Noar. And we try to take advantage of the Abraham Accords to make our work visible, impactful, to make the circle much bigger. Israel is a country that is part of this region. And we can have, Israel can offer good things to our region. It can fight against the challenges that we have in our region. And an Israeli is like an Iraqi. We can work all together and try to build a better future for our region at the end of the day. Manya Brachear Pashman: El Mehdi, when you started this initiative did you encounter pushback from other Moroccans? I mean, I understand the Accords lifted some of the restrictions and opened doors, but did it do anything to change attitudes? Or are there detractors still, to the same degree? El Mehdi Boudra: Before the Abraham Accords, it was more challenging to preserve Moroccan Jewish heritage in Morocco. It was easier. To educate about Holocaust. It was also OK. But to do activities with civil society in Israel, it was very challenging. Because, first of all, there is no embassies or offices between Morocco. Then to travel, there is no direct flights. There is the stereotypes that people have about you going to Israel. With Abraham Accords, we could do that very freely. Everyone was going to Israel, and more than that, there was becoming like a tendency to go to Israel. Moroccans, they started wanting to spend their vacation in Tel Aviv. They were asking us as an organization. We told them, we are not a tour guide, but we can help you. They wanted to travel to discover the country. All the stereotypes started like getting out and people want to meet with other. They wanted to discover the beauty of the diversity of Israel. And this is unique in the region where you have Arab Muslims, Arab Christians, Druze, Beta Israel, Ashkenazi, Sephardic Jews, Jews from India, from all over the world. This beauty of diversity in Israel is very unique for our region. And it's not granted in this modern time, as you can see in the region. You can see what happened in Iraq, what's happening in Syria, for minorities. Then you know, this gave us hope, and we need this hope in these dark times. Manya Brachear Pashman: Hm, what do you mean? How does Israel's diversity provide hope for the rest of the Middle East North Africa (MENA) region? El Mehdi Boudra: Since the MENA region lost its diversity, we lost a lot. It's not the Christians or the Yazidis or the Jews who left the MENA region who are in bad shape. It's the people of the MENA region who are in bad shape because those people, they immigrated to U.S., to Sweden, they have better lives. But who lost is those countries. Then us as the majority Muslims in the region, we should reach out to those minorities. We should work closely today with all countries, including Israel, to build a better future for our region. There is no choice. And we should do it very soon, because nothing is granted in life. And we should take this opportunity of the Abraham Accords as a real opportunity for everyone. It's not an opportunity for Israel or the people who want to have relation with Israel. It's an opportunity for everyone, from Yemen to Morocco. Manya Brachear Pashman: Morocco has had diplomatic relations with Israel in the past, right? Did you worry or do you still worry that the Abraham Accords will fall apart as a result of the Israel Hamas War? El Mehdi Boudra: Yes, yes, to tell you the truth, yes. After the 7th of October and things were going worse and worse. We said, the war will finish and it didn't finish. And I thought that probably with the tensions, the protest, will cut again the relations. But Morocco didn't cut those relations. Morocco strengthened those relations with Israel, and also spoke about the Palestinians' cause in the same time. Which I'm really proud of my government's decisions to not cut those relations, and we hope to strengthen those relations, because now they are not going in a fast dynamic. We want to go back to the first time when things were going very fastly. When United States signed with the Emirates and Bahrain in September 2020, I was hoping that Morocco will be the first, because Morocco had strong relations with Israel. We had direct relations in the 90s and we cut those relations after the Second Intifada in 2000. We lost those 21 years. But it's not [too] late now. We are working. The 7th of October happened. Morocco is still having relations with Israel. We are still having the Moroccan government and the Israeli government having strong relations together. Of course, initiatives to people-to-people are less active because of the war. But you know, the war will finish very soon, we hope, and the hostages will go back to their homes, Inshallah, and we will get back to our lives. And this is the time for us as civil society to do stronger work and to make sure that we didn't lose those two years. [Ahlan Bik plays] Manya Brachear Pashman: Just weeks after the White House signing ceremony on September 15, 2020, Israeli music producer Gili Masami posted a music video on YouTube. The video featured a duet between a former winner of Israel's version of The Voice, Elkana Marziano, and Emirati singer Walid Aljasim. The song's title? Ahlan Bik, an Arabic greeting translated as “Hello, Friend.” In under three weeks, the video had garnered more than 1.1 million views. Gili Masami: When I saw Bibi Netanyahu and Trump sign this contract, the Abraham Accords, I said, ‘Wow!' Because always my dream was to fly to Dubai. And when I saw this, I said, ‘Oh, this is the time to make some project that I already know how to do.' So I thought to make the first historic collaboration between an Israeli singer and an Emirati singer. We find this production company, and they say, OK. We did this historic collaboration. And the first thing it was that I invite the Emirati people to Israel. They came here. I take them to visit Jerusalem, Tel Aviv, and then I get a call to meet in Gitix Technology Week in the World Trade Center in Dubai. Manya Brachear Pashman: Gitix. That's the Gulf Information Technology Exhibition, one of the world's largest annual tech summits, which met in Dubai that year and invited an Israeli delegation for the first time. Gili Masami: They tell me. ‘Listen, your song, it was big in 200 countries, cover worldwide. We want you to make this show.' I said, OK. We came to Dubai, and then we understand that the production company is the family of Mohammed bin Zayed al Nayhan, the president of UAE. And now we understand why they agree. The brother of Muhammad bin Zayed Al Nahyan, Sheik Issa Ben Zahid Al Nahyan, he had this production company. This singer, it's his singer. And we say, ‘Wow, we get to this so high level, with the government of Dubai.' And then all the doors opened in Dubai. And then it was the Corona. 200 countries around the world cover this story but we can't do shows because this Corona issue, but we still did it first. Manya Brachear Pashman: The song Ahlan Bik translates to “Hello, Friend.” It was written by Israeli songwriter Doron Medalie. Can you tell our listeners what it's about? Gili Masami: The song Ahlan Bik, it's this song speak about Ibrihim. Because if we go to the Bible, they are cousins. They are cousins. And you know, because of that, we call this Abraham Accords, because of Avraham. And they are sons of Ishmael. Yishmael. And we are sons of Jacob. So because of that, we are from back in the days. And this is the real cousins. Saudi Arabia, UAE, Morocco. They are the real ones. And this song speak about this connection. Manya Brachear Pashman: After Morocco joined the Abraham Accords, you also put together a collaboration between Elkana and Moroccan singer Sanaa Mohamed. But your connection to UAE continued. You actually moved to Dubai for a year and opened a production company there. I know you're back in Israel now, but have you kept in touch with people there? Gili Masami: I have a lot of friends in UAE. A lot of friends. I have a production company in UAE too. But every time we have these problems with this war, so we can do nothing. I was taking a lot of groups to Dubai, making tours, parties, shows, and all this stuff, because this war. So we're still friends. Manya Brachear Pashman: Given this war, do you ever go back and listen to the song Ahlan Bik for inspiration, for hope? Gili Masami: I don't look about the thinking that way. These things. I know what I did, and this is enough for me. I did history. This is enough for me. I did [a] good thing. This is enough for me. I did the first collaboration, and this is enough for me. Manya Brachear Pashman: Moroccan pilot and music aficionado Karim Taissir also knows the power of music. In 2016, he reached out to Tom Cohen, the founder and conductor of the Jerusalem Orchestra East & West and invited him to Morocco to conduct Symphonyat, an orchestra of 40 musicians from around the world playing Jewish and Arab music from Morocco's past that often has been neglected. Karim Taissir: In 2015 I contacted Tom via Facebook because of a story happening in Vietnam. I was in a bar. And this bar, the owner, tried to connect with people. And the concept was a YouTube session connected on the speaker of the bar, and they asked people to put some music on from their countries. So when he asked me, I put something played by Tom [Cohen], it was Moroccan music played by the orchestra of Tom. And people said, ‘Wow.' And I felt the impact of the music, in terms of even, like the ambassador role. So that gave me the idea. Back in Morocco, I contacted him. I told him, ‘Listen, you are doing great music, especially when it comes to Moroccan music, but I want to do it in Morocco. So are you ready to collaborate? And you should tell me, what do you need to create an orchestra that do this, this excellency of music?' And I don't know why he replied to my message, because, usually he got lots of message from people all over the world, but it was like that. So from that time, I start to look of musician, of all conditions, asked by Tom, and in 2016 in April, we did one week of rehearsals. This was a residence of musician in Casablanca by Royal Foundation Hiba. And this is how it starts. And from that time, we tried every year to organize concerts. Sometimes we succeed, and sometimes not. Manya Brachear Pashman: I asked this of El Mehdi too, since you were already doing this kind of bridge building Karim, did the Abraham Accords change anything for you? Karim Taissir: In ‘22 we did the great collaboration. It was a fusion between the two orchestras, under the conductor Tom Cohen in Timna desert [National Park], with the presence of many famous people, politician, and was around like more than 4,000 people, and the President Herzog himself was was there, and we had a little chat for that. And even the program, it was about peace, since there was Moroccan music, Israeli music, Egyptian music, Greek music, Turkish music. And this was very nice, 18 musicians on the stage. Manya Brachear Pashman: Oh, wow. 18 musicians. You know, the number 18, of course, is very significant, meaningful for the Jewish tradition. So, this was a combination of Israeli musicians, Moroccan musicians, playing music from across the region. Turkey, Greece, Egypt, Israel. What did that mean for you? In other words, what was the symbolism of that collaboration and of that choice of music? Karim Taissir: Listen, to be honest, it wasn't a surprise for me, the success of collaboration, since there was excellent artists from Israel and from Morocco. But more than that, the fact that Moroccan Muslims and other people with Israeli musicians, they work together every concert, rehearsals. They became friends, and maybe it was the first time for some musicians, especially in Morocco. I'm not talking only about peace, happiness, between people. It's very easy in our case, because it's people to people. Manya Brachear Pashman: How have those friendships held up under the strain of the Israel-Hamas War? Karim Taissir: Since 7th October, me, for example, I'm still in touch with all musicians from Israel, not only musicians, all my friends from Israel to support. To support them, to ask if they are OK. And they appreciate, I guess, because I guess some of them feel even before they have friends from all over the world. But suddenly it's not the case for us, it's more than friendships, and if I don't care about them, which means it's not true friendships. And especially Tom. Tom is more than more than a brother. And we are looking forward very soon to perform in Israel, in Morocco, very soon. Manya Brachear Pashman: So I should clarify for listeners that Symphonyat is not your full-time job. Professionally you are a pilot for Royal Air Maroc. And a week after that concert in Timna National Park in March 2022, Royal Air Maroc launched direct flights between Casablanca and Tel Aviv. Those flights have been suspended during the war, but did you get to fly that route? Karim Taissir: They call me the Israeli guy since I like very much to be there. Because I was kind of ambassador since I was there before, I'm trying always to explain people, when you will be there, you will discover other things. Before 7th of October, I did many, many, many flights as captain, and now we're waiting, not only me, all my colleagues. Because really, really–me, I've been in Israel since 2016–but all my colleagues, the first time, it was during those flights. And all of them had a really nice time. Not only by the beauty of the Tel Aviv city, but also they discover Israeli people. So we had really, really, very nice memories from that period, and hoping that very soon we will launch flight. Manya Brachear Pashman: Chef Gal Ben Moshe, the first Israeli chef to earn a Michelin Star for his restaurant in Berlin, remembers the day he got the call to speak at Gulfood 2021, a world food festival in Abu Dhabi. That call led to another call, then another, and then another. Before he knew it, Chef Gal's three-day trip to the United Arab Emirates had blossomed into a 10-day series: of master classes, panel discussions, catered dinners, and an opportunity to open a restaurant in Dubai. Gal Ben Moshe: Like I said, it wasn't just one dinner, it wasn't just a visit. It's basically from February ‘21 to October ‘23 I think I've been more than six, eight times, in the Emirates. Like almost regularly cooking dinners, doing events, doing conferences. And I cooked in the Dubai Expo when it was there. I did the opening event of the Dubai Expo. And a lot of the things that I did there, again, I love the place. I love the people. I got connected to a lot of people that I really, truly miss. Manya Brachear Pashman: When we first connected, you told me that the Abraham Accords was one of your favorite topics. Why? Gal Ben Moshe: I always felt kind of like, connected to it, because I was the first Israeli chef to ever cook in Dubai. And one of the most influential times of my life, basically going there and being there throughout basically everything from the Abraham Accords up to October 7. To a degree that I was supposed to open a restaurant there on the first of November 2023 which, as you probably know, did not happen in the end. And I love this place. And I love the idea of the Abraham Accords, and I've had a lot of beautiful moments there, and I've met a lot of amazing people there. And, in a way, talking about it is kind of me missing my friends less. Manya Brachear Pashman: So you were originally invited to speak at Gulfood. What topics did you cover and what was the reception like? Gal Ben Moshe: The journalist that interviewed me, he was a great guy, asked me, ‘OK, so, like, where do you want to cook next?' And I said, ‘If you would ask me six months ago, I would say that I would love to cook in Dubai, but it's not possible.' So having this happened, like, anything can happen, right? Like, if you would tell me in June 2020 that I would be cooking in Dubai in February 2021, I'm not sure I was going to believe you. It was very secretive, very fast, very surprising. And I said, ‘Yeah, you know, I would love to cook in Damascus and Beirut, because it's two places that are basically very influential in the culture of what is the Pan-Arabic kitchen of the Levant. So a lot of the food influence, major culinary influence, comes from basically Aleppo, Damascus and Beirut. Basically, this area is the strongest influence on food. A lot of Jordanians are probably going to be insulted by me saying this, but this is very this is like culinary Mecca, in my opinion.' And I said it, and somebody from the audience shouted: ‘I'm from Beirut! You can stay at my place!' And I was like, it's just amazing. And the funny thing is, and I always talk about it is, you know, I talk about my vegetable suppliers in Berlin and everything in the Syrian chefs and Palestinian chefs and Lebanese chefs that I met in the Emirates that became friends of mine. And I really have this thing as like, I'm gonna say it is that we have so much in common. It's crazy how much we have in common. You know, we have this war for the past two years with basically everyone around us. But I think that when we take this thing out of context, out of the politics, out of the region, out of this border dispute or religious dispute, or whatever it is, and we meet each other in different country. We have so much in common, and sometimes, I dare say, more than we have in common with ourselves as an Israeli society. And it's crazy how easy it is for me to strike a conversation and get friendly with the Lebanese or with a Palestinian or with the Syrian if I meet them in Berlin or in Dubai or in New York or in London. Manya Brachear Pashman: I should clarify, you run restaurants in Tel Aviv, but the restaurant that earned a Michelin star in 2020 and held on to it for four years, was Prism in Berlin. Tel Aviv was going to be added to the Michelin Guide in December 2023, but that was put on hold after the start of the Israel-Hamas War. Did your time in the Emirates inspire recipes that perhaps landed on your menu at Prism? Gal Ben Moshe: I was approached by a local journalist that wrote cookbooks and he did a special edition cookbook for 50 years for the Emirates. And he wanted me to contribute a recipe. And I did a dish that ended up being a Prism signature dish for a while, of Camel tartar with caviar, quail yolk, grilled onion, and it was served in this buckwheat tortelet. And at the time, it's a concept dish. So basically, the story is this whole story of Dubai. So you have the camel and the caviar, so between the desert and the sea. And then you have the camel, which basically is the nomadic background of Dubai, with the Bedouin culture and everything, and the caviar, which is this luxurious, futuristic–what Dubai is today. And it was really a dish about the Emirates. And I was invited to cook it afterwards in a state dinner, like with very high-end hotel with very high-end guests. And basically the chef of the hotel, who's a great guy, is like, sending, writing me an email, like, I'm not going to serve camel. I'm not going to serve camel in this meal. And I was like, but it's the whole story. It's the whole thing. He's like, but what's wrong with Wagyu beef? It's like, we're in Dubai. Wagyu beef is very Dubai. And I was like, not in the way that the camel is in that story. Listen, for a chef working there, it's a playground, it's heaven. People there are super curious about food. They're open-minded. And there's great food there. There's a great food scene there, great chefs working there. I think some of the best restaurants in the world are right now there, and it was amazing. Manya Brachear Pashman: There have been other Israeli chefs who opened their restaurants in Dubai before October 7. I know Chef Eyal Shani opened with North Miznon in a Hilton hotel in Dubai. You recently closed Prism, which really was a mom and pop place in Berlin, and you've now opened a hotel restaurant in Prague. Would you still consider opening a kitchen in Dubai? Gal Ben Moshe: I have not given up on the Emirates in any way. Like I've said, I love it there. I love the people there. I love the atmosphere there. I love the idea of being there. I would say that there is complexities, and I understand much better now, in hindsight of these two years. Of why, basically, October 7 meant that much. I live in Berlin for 13 years, and I work with my vegetable suppliers for the past, I would say nine or eight years. They're Palestinians and Syrians and Lebanese and everything. And even though October 7 happened and everything that's happened afterwards, we're still very close, and I would still define our relationship as very friendly and very positive. The one thing is that, I don't know, but I think it's because we know each other from before. And I don't know if they would have taken the business of an Israeli chef after October 7. So having known me and that I'm not a symbol for them, but I am an individual. For them it is easier because we're friends, like we worked together, let's say for five years before October 7. It's not going to change our relationship just because October 7 happened. But I think what I do understand is that sometimes our place in the world is different when it comes to becoming symbols. And there are people who don't know me and don't know who I am or what my opinions are, how I view the world, and then I become just a symbol of being an Israeli chef. And then it's you are this, and nothing you can say at that moment changes it. So I don't think that me opening a restaurant in Dubai before October 7 was a problem. I do understand that an Israeli chef opening a restaurant in Dubai after October 7 was not necessarily a good thing. I can understand how it's perceived as, in the symbolism kind of way, not a good thing. So I think basically, when this war is over, I think that the friendship is there. I think the connection is there. I think the mutual respect and admiration is there. And I think that there is no reason that it can't grow even further. Manya Brachear Pashman: In our next episode, expected to air after the High Holidays, we discuss how the Abraham Accords have held during one of Israel's most challenging times and posit which Arab countries might be next to join the historic pact. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jason Isaacson, Sean Savage, and the entire AJC team for making this series possible. You can subscribe to Architects of Peace on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/ArchitectsofPeace. The views and opinions of our guests don't necessarily reflect the positions of AJC. You can reach us at podcasts@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts or Spotify to rate us and write a review to help more listeners find us. Music Credits: Middle East : ID: 279780040; Composer: Eric Sutherland אלקנה מרציאנו & Waleed Aljasim - אהלן ביכ | Elkana Marziano AHALAN bik أهلاً بيك Moroccan Suite: Item ID: 125557642; Composer: umberto sangiovanni Medley Ana Glibi Biddi Kwitou / Ma Nebra - Symphonyat with Sanaa Marahati - Casablanca - 2022 Middle East: Item ID: 297982529; Composer: Aditya Mystical Middle East: ID: 212471911; Composer: Vicher
We explore the dramatic split of the united kingdom of Israel following Solomon's reign. Witness the consequences of disobedience as God's judgment unfolds, leading to the division between the northern kingdom of Israel and the southern kingdom of Judah. We delve into the pivotal roles of Rehoboam and Jeroboam, examining their decisions that shaped the future of the Israelites. This episode highlights themes of divine judgment, political upheaval, and spiritual apostasy, providing crucial context for understanding the subsequent history of ancient Israel and its relevance to biblical prophecy and covenant promises.Support the showRead along with us in the Bible Brief App! Try the Bible Brief book for an offline experience!Get your free Bible Timeline with the 10 Steps: Timeline LinkSupport the show: Tap here to become a monthly supporter!Review the show: Tap here!Want to go deeper?...Download the Bible Brief App!iPhone: App Store LinkAndroid: Play Store LinkWant a physical book? Check out "Bible Brief" by our founder!Amazon: Amazon LinkWebsite: biblebrief.orgInstagram: @biblelitTwitter: @bible_litFacebook: @biblelitEmail the Show: biblebrief@biblelit.org Want to learn the Bible languages (Greek & Hebrew)? Check out ou...
Look up encouragement in an English dictionary, and you'll find encouraging words. Look it up in the Greek dictionary and it's: to come to one's aid, to comfort, and exhort. So, now that you know what encouragement means, what's keeping you from doing that for your family? Sign up for Dr. Randy’s INTENTIONAL ONE THING […]
Hades and the underworld - Greek mythology remake
Well hey there, hello to ya today. Welcome to this special episode of The Burt (Not Ernie) Show, the podcast that takes God at His word, encourages listeners as they walk with the Lord, and boldly proclaims that all God's promises prove true. This is something of a re-launch of the podcast, as I have not recorded a new episode in about five months. A lot of varying reasons for the long break, but now the show is back. So, let's jump right in! We're living in an era when believers need a whole lot of encouragement, and when those who are considering Christianity want an honest look at what it means to be a Christian, a follower of Jesus. This episode is aimed at both of those goals. Followers and curious seekers alike. Let me read from the New Testament book of Luke, chapter 13, about four verses. Starting in verse 23, through verse 28. I'm reading from the Amplified Bible, so you can compare it to your preferred translation or read along in your Bible or in case you want to make note of different translations and versions and do some Bible study on this passage later on. All of those are really good things, by the way. Don't just take someone's word for it when it comes to what the Bible says, and of course that includes me. Read it for yourself anytime you want to, fact check me like crazy. Let God be true and every man, every woman, every person be a liar, Romans 3 verse 4 says. When it comes to teaching the Bible, we should be very comfortable having our sources checked. If anyone teaching God's word is not comfortable with that, something is very, very wrong. And in those situations, you may want to … run. (Not really kidding around with that advice.) Here's what this passage says, verbatim, in the Amplified Bible: Luke 13:23-27 Amplified Bible, Classic Edition 23 And someone asked Him, Lord, will only a few be saved (rescued, delivered from the penalties of the last judgment, and made partakers of the salvation by Christ)? And He said to them, 24 Strive to enter by the narrow door [force yourselves through it], for many, I tell you, will try to enter and will not be able. 25 When once the Master of the house gets up and closes the door, and you begin to stand outside and to knock at the door [again and again], saying, Lord, open to us! He will answer you, I do not know where [[a]what household—certainly not Mine] you come from. 26 Then you will begin to say, We ate and drank in Your presence, and You taught in our streets. 27 But He will say, I tell you, I do not know where [[b]what household—certainly not Mine] you come from; depart from Me, all you wrongdoers! Okay, so if you're not familiar with the Amplified Bible, it is wordy. Because the Greek and the Hebrew of the New and Old Testaments often carry a depth of meaning in each word that is tricky to fully convey in the English language, different translations word things differently. The Amplified basically takes all the meanings of the text in the original language and adds them, usually in parentheses, which is why what I just read to you may have sounded choppy. Also, the Amplified capitalizes words like He, Him, Mine, etc. when it is talking about the Lord. And there are a few capitalized words in the text I just read. Were I to leave out those extra words that are in parenthesis, it would read like this: And someone asked Him (that's a capital, so someone asked Jesus this question.) Lord, will only a few be saved. And He said to them, Strive to enter by the narrow door, for many, I tell you, will try to enter and will not be able. When once the Master (and that is capitalized, so it's talking about the Lord) of the house gets up and closes the door, and you begin to stand outside and to knock at the door, saying, Lord, open up to us! He will answer you, I do not know where you come from. Then you will begin to say, We ate and drank in Your presence, and You taught in our streets. But He will say (again, He is capitalized, so the Lord will say), I tell you I do not know where you come from; depart from Me, all you wrongdoers! This is weighty. This is no joke. Jesus' answer to the question He was asked is heavy. This is serious stuff! “Will only a few be saved?” was the question. The ESV says, “Lord, will those who are saved be few?” Kind of a yes or no question. But Jesus was so good to expound upon this, to go beyond the short answer and give us all this important information as His answer. Now, back to studying the Amplified (and yes, it does require studying. Not sure when Bible “study”, in air quotes, began to not be studious. Study, the word tells us that it takes some effort, focus, and intention. If your Bible study group is not studying the Bible, you could be a person to kind of change that, to step off the merry-go-round of quick and easy answers, making a joke instead of really digging into the text, leading a group that goes through the Bible and studies it rather than maybe a small group that gets gossipy and talks about fashion and somewhat trashy shows on streaming. Y'all know what I'm talking about, and if you are new to Christianity and are shocked that I'm saying this, that's okay. A faith that can't hold up to some examination is, well, perhaps more cult-like than faith-in-Jesus like. Women's small groups are notorious for not doing enough actual Bible studying. New believers, keep searching for groups that do real Bible study and if you can't find a group, start a group.) So as we study this text in the Amplified, we find the Greek for the word saved in verse 23 has some depth to it. Lord, will only a few be saved? Rescued, delivered from the penalties of the last judgment, made partakers of the salvation by Christ. Yeah, a lot more depth there. This is about the very end of time, the last judgment. And that day, it's coming for all of us. If we say we love Jesus but we live like we're never going to stand before Him and have our lives examined, then we're probably not living for Him in our everyday lives. And notice it says made partakers of THE salvation by Christ. That little three letter word T-H-E…there is only one salvation and it is by Christ. That is almost certainly the most important thing I will ever say on the podcast, honestly. When it says strive to enter by the narrow door, the Amplified gives added depth by saying force yourself through it. Force yourself through the narrow door, the doorway to eternal salvation. Force yourself through it! Maybe, just maybe, this concept of raising your hand from your seat during a mega-conference altar call and then never opening your Bible, spending time in prayer, following Jesus as His disciple, just maybe that is nothing like forcing yourself through the narrow door. You know, we live in the very era when Jesus' return is at hand, and forcing ourselves through the narrow door that makes us partakers of THE salvation by Christ is the clarion call for this hour. Now is the time, my friend. This decision for Jesus should not be put off until another day. It shouldn't be put off for another hour! This is the time! In this passage, when Jesus describes them knocking at the door again and again, like they are trying to beat that door down, the same narrow door that they did not force themselves through when they had the opportunity, trying to gain entry by incessant pounding on that door…and what will He say on that day? How will He respond to their knocking again and again? He'll say He does not know where they come from - from what household, because it's certainly not His. That's repeated twice, in verses 25 & 27. And in between, in verse 26, they implore Him by stating that they ate and drank in His presence…oh this is very convicting. How often are we “in His presence” and thinking that's good enough? They'll say, “You taught in our streets.” Is it going to get Him to open the door if you remind Him that He was taught about in your local church? Think about what this passage means for your own life. Are you ready for this day? Because it's coming, ready or not. I've said before that we need to get ready, be ready, and stay ready. Force yourself through that narrow door. Be on the inside when He shuts that door tight. Just a few more thought I'd like to share on Luke chapter 13. Verse 23 makes it super clear that this is about where a person will spend eternity. How many people in the year 2025 never even give a single thought to their eternal destination? We've been so desensitized, so conditioned to only think about this life, the here and now, focus on immediate gains, quick fixes, the current struggle and how to make that struggle end, and our own selves and “living in the moment” that thinking about forever does not really happen for so many people. Are you living for the moment, or are you living for forever? Does anyone stand on their platform, or ask their loved ones, if they know for certain they will be rescued, delivered from the penalties of the last judgment, made partakers of the salvation by Christ? Do I do that? Lord, what do You want to change in my heart, mind and life so that my focus turns from the temporal to the eternal, and so that I speak life - eternal life - over others? Jesus' reply here, and He minces no words, as was His norm, is: “Strive to enter by the narrow door”. I'm hitting on this again to share something that is important. The definition of strive is to “make great efforts to achieve or obtain something” - “struggle or fight vigorously”. It implies great exertion against great difficulty and specifically suggests persistent effort. Synonyms include “labor, toil, struggle, compete, exert oneself, and endeavor”. Even a quick evaluation of those words reveals the heart behind Jesus' answer to the critically important question asked by an unidentified person in the thirteenth chapter of Luke. The Lord is telling us that getting on and remaining on the narrow road is anything but easy-street. And yet, is that what American Christianity so often teaches? Don't they make it seem as if a five-second prayer is all it takes in order to enter into eternal life with Jesus (think of those “Every head bowed and eye closed, and raise your hand and pray along with me if you want to be saved today” kinds of church moments…). But what if that's not exactly true? What if that is, say, step one of a long walk on the narrow road? And if the door itself is narrow, and we must force ourselves through it, as the Amplified says in verse 24, is that happening for most of us? Are we being discipled, are we discipling anybody else, are we students of the Word of God, are we spending time in prayer and listening for what the Holy Spirit might say to us? Have we forced ourselves through that narrow door? Have we encouraged anyone else to force themselves through the narrow door? Do we know the signs of the times well enough to recognize that there are just a few grains of sand left in the hourglass of all time? Let me read this to you: Luke 14:25-35 New Living Translation The Cost of Being a Disciple 25 A large crowd was following Jesus. He turned around and said to them, 26 “If you want to be my disciple, you must, by comparison, hate everyone else—your father and mother, wife and children, brothers and sisters—yes, even your own life. Otherwise, you cannot be my disciple. 27 And if you do not carry your own cross and follow me, you cannot be my disciple. 28 “But don't begin until you count the cost. For who would begin construction of a building without first calculating the cost to see if there is enough money to finish it? 29 Otherwise, you might complete only the foundation before running out of money, and then everyone would laugh at you. 30 They would say, ‘There's the person who started that building and couldn't afford to finish it!' 31 “Or what king would go to war against another king without first sitting down with his counselors to discuss whether his army of 10,000 could defeat the 20,000 soldiers marching against him? 32 And if he can't, he will send a delegation to discuss terms of peace while the enemy is still far away. 33 So you cannot become my disciple without giving up everything you own. 34 “Salt is good for seasoning. But if it loses its flavor, how do you make it salty again? 35 Flavorless salt is good neither for the soil nor for the manure pile. It is thrown away. Anyone with ears to hear should listen and understand!” Have you thought of discipleship like this? That being Jesus' disciple means you hate everyone else by comparison? This is serious stuff. Far more intense than is normally spoken about by pastors or preachers or speakers or the books down at the Better Book Room (Wichitans, you remember the BBR?) Do we hate our own life in contrast to being His disciple? Thinking about these words of Jesus' is a good reset for me. Why am I so continually concerned about my issues, my fears, my life, my stuff? It's just gross, and it is not fitting for a disciple of the Lord Jesus. Because if I don't hate my own life by comparison to being His disciple, then I cannot be His disciple. Point blank frankness right there. And if I do not carry my own cross and follow Him, I cannot be His disciple. So, how am I doing at hating my own life by comparison to His discipleship and am I carrying my own cross and following Him? It's a self test we all need to take every day. Jesus says not to begin the path of being His disciple until we count the cost. Shouldn't that be mentioned during the altar call? I don't exactly know what this should look like, in every church or at every event, but I know enough to know that most of what takes place absolutely does not fit the model Jesus laid out for us here. We're getting it all wrong! And if we tell people it's all good, you raised your hand and never forced yourself through the narrow door, never counted the cost, never hated your life, never picked up your cross to follow Him…we are lying to them! He says we cannot become His disciple without giving up everything we own. I no longer have ownership rights over my life or my stuff or my health or my money or over people. Because I've giving all that up to become His disciple. Salt is good for seasoning, Jesus says. But if it loses its flavor, how do you make it salty again? How salty are you? Flavorless salt is good neither for the soil or the manure pile. Am I salty or am I not? Lord, give us ears to hear, so that we can listen and understand! Am I a student, a learner of Jesus? Do I understand that it's more than a head nod, a hand raised decision to follow Him - it's more than saying yes to His invitation. It's picking up my cross and following Him after saying yes. It's moving onward with Him, it is not standing still while He moves onward. Think about carrying your cross. I think, maybe here in western culture, we don't exactly get the implication. It's difficult. It costs us something, every day that we carry it. But where are we carrying it to? Where is this carrying of my cross leading me? To a crucifixion, that's the only logical end point. Am I crucifying my flesh? Am I dying to myself, daily, of my own willing choice and volition, of course depending on the Spirit of the Living God within me because no one can do that on their own, but am I willing, does it ever even cross my mind? Am I picking up my cross today, carrying the heavy and thing closer and closer to my own death to self? Or am I not? Anybody that ever said Jesus' teachings were easy, well, they need to read the words in red again. Taking up our cross is a one-way journey. It's forcing ourselves through that narrow door. Jesus carried a cross, and so do His disciples, His followers. What kind of follower am I? Am I following but ready to peel off and go my own way when it gets uncomfortable for me personally? Have I counted the cost and decided that yes, I really can afford to follow Jesus? In the following, the Lord does the fixing and the cleaning up of our lives. This is not Jesus saying we need to get it together before we follow Him. He says what He says, and it's not that. He simply needs His followers to know it's not the easy way out, the life of Christians. But He'll do His work of making us new as we follow Him day by day. It's costly either way, right? Follow Jesus? There's a cost. Reject Jesus? Oh, there's also a cost. That choice, well, it costs a pretty penny. Let Him become the owner of all we have. Our children, our finances, our health, all of it. It's only safe with Him anyway, so it's the best available choice, but we still need to make the choice consciously, weighing it out, understanding it. Let's not be like slimy used car salesmen who get people to pick up what we're laying down based on implications that this is the easy way to live out your days and then, wham, the bottom falls out and they feel like they got sold a lemon. And if you say you follow Jesus, you profess to follow Him, but you lose your flavor somewhere along the way…you are no longer distinct enough to be clearly known as one of His disciples, well, that's the time you're fit for nothing but to be thrown out. A Christian should look like, think like, speak like, behave like, have the nature of Christ. Salt ought to be salty. A Christian ought to be like Christ Jesus. The promise in Luke 13 and 14 is so worth it, though, isn't it? It's eternal life for now and forever. It's being on the inside when the door is closed. It's knowing that life, it's going to be hard at times, especially as we get nearer to the return of Jesus, it's going to get more intense, and following Him with saltiness may come with some costs that are not common to us here in America, but are becoming common at an astounding rate. But the hard life that ends in death without Jesus, that's the wide road, the wide door. The road ends somewhere for all of us. It's His promise that by picking up our cross, carrying it daily as we follow Him, staying salty all the way until the end, we get to go through the narrow door. Carry your cross today. Force yourself through the narrow door. Because He'll keep all His promises, and what's coming is going to knock your socks off. “He who endures to the end shall be saved.” Those are Jesus' words to us in Matthew 24:13. Indeed, that's a promise He's going to keep. Thanks for joining me for this re-launch episode. I'm so grateful to be back on the podcast, and if this encouraged you or challenged you, would you share it with someone today? Lord bless you, and I'll see ya back here next time. Bye bye.
Watch the first episode of our new season of Lectern Dialogues! This season's guest is Zevi Slavin. Zevi Slavin is a philosopher, educator, and public scholar whose work explores the intersections of mysticism and philosophy across traditions. As the creator of Seekers of Unity, he is dedicated to reviving and reinterpreting the voices of philosophical mystics, with a focus on Jewish thought and its dialogue with Greek and Islamic philosophy. A leading voice in the study of Jewish Neoplatonism, Slavin highlights figures such as Solomon Ibn Gabirol, whose integration of poetry, metaphysics, and theology offers profound resources for contemporary seekers. Through his research and public teaching, he advocates for a unified vision of reality that transcends artificial divides between traditions, demonstrating how historical thinkers can inform modern life, meaning, and spirituality. Seekers of Unity YouTube Channel: https://youtube.com/c/SeekersofUnity The Zohar – Foundational text of Kabbalah: https://sefaria.org/Zohar?lang=bi Lurianic Kabbalah (Isaac Luria): https://en.wikipedia.org/wiki/Isaac_Luria Sefer Yetzirah – Early Kabbalistic text: https://sefaria.org/Sefer_Yetzirah?lang=bi Each quarter, John engages in thought-provoking extended conversations with a leading expert in psychology, philosophy, and spirituality. Each season offers a unique exploration, bringing together their diverse fields of knowledge to create fresh insights and understanding. These in-depth discussions, chaptered for your convenience, offer nuanced perspectives and integrative approaches to navigating our complex world. The first episode is free and publicly available. To follow the rest of the season as well as gain access to previous discussions, you can sign up at the Beta Tier (and above) on The Lectern at https://lectern.teachable.com/p/lectern-lounge Shownotes (00:00) Welcome to the Lectern (01:00) Philosophical Silk Road and Andalusian Thinker (01:30) Innovative Intersection of Neoplatonism and Judaism (02:00) Books and Literature on Ibn Gabirol (03:00) Ibn Gabirol's Philosophical and Poetic Contributions (03:30) “I really like about this is his idea of God as an inexhaustible fount of intelligible realness.” (04:00) Dialogical Nature of Reason and Selected Poems (05:00) Sarah Pessin's Work and Theology of Desire (06:30) Jewish Influence and Mysticism in Ibn Gabirol's Work (07:30) Philosophical Context and Relevance Today (08:00) Zevi's Perspective on Philosopher-Mystics (14:00) Discussion on Matter and Form (22:30) Potentiality and Actuality in Neoplatonism (35:30) Receptivity and Creativity in Philosophy (41:00) Exploring the Receptivity of Matter and Jewish Mysticism (41:00) The Coupling of Form and Matter in Existence (43:00) Desire and the Divine Essence (48:00) Logos and the Virtual Engine (52:00) The Purpose of Mankind and Knowledge (57:30) The Journey of Self-Organization and Complexity (01:11:00) The Mystery of the Divine and the Analogy of Language (01:22:00) The Legend of Ibn Gabirol's Death and Legacy — The Vervaeke Foundation is committed to advancing the scientific pursuit of wisdom and creating a significant impact on the world. Become a part of our mission. Join Awaken to Meaning to explore practices that enhance your virtues and foster deeper connections with reality and relationships. — Ideas, People, and Works Mentioned in this Episode Philosophical Silk Road Intersection of Neo-Platonism and Judaism Ibn Gabirol's philosophy of matter and form Fountain of Life and the concept of God Dialogical nature of reason Jewish mysticism and its influence Potentiality and actuality in Neo-Platonism Receptivity and creativity in philosophy Coupling of form and matter in existence Desire and the divine essence Logos as the “virtual engine” Purpose of mankind and knowledge Self-organization and complexity The mystery of the divine and analogy of language Ibn Gabirol (Avicebron) Sarah Pessin – scholar, Theology of Desire Zevi Slavin – host/interlocutor Andalusian thinkers Fountain of Life Selected Poems of Ibn Gabirol Theology of Desire Books and literature on Ibn Gabirol generally — Follow John Vervaeke: Website | Twitter | YouTube | Patreon — Thank you for listening!
The boys return for another week to discuss the latest in Greek football, the gift that keeps on giving.SLGROlympiakos smash PanserraikosPAO lost to Kifisia with Vitoria shown the doorAEK continue their good runPAOK escapes with a win against OFI UEFA Champions LeagueOlympiakos are held by 10 men Pafos FCGreek CupLevadiakos smash PAOKAEL outplayed by MarkoMore stadiumgateOther news Kontis takes charge of PAOBabis Tennes is leaving Iraklis under strange circumstancesPavlidis scored in the UCLTriantis wondergoal in MLSGive us a follow on:X: https://twitter.com/HellasfootyInstagram: https://www.instagram.com/hellasfooty/Facebook: https://www.facebook.com/@HellasFootyRead our blogs on: https://hellasfooty.blogspot.com/Intro music credit to George Prokopiou (Ermou Street)
Motheo Khoaripe speaks to Abrie Rautenbach, Deputy Co-Chair of the B20 South Africa Sustainable Food Systems Task Force and Executive for AgriBusiness at Absa Group, about building resilient food systems across Africa. The conversation, part of B20 South Africa’s priority agenda, explores how inclusive financing, sustainable agriculture, and trade can bolster food security and climate resilience across the continent. In other interviews, Iga Motylska, travel writer and guidebook author, chats about Norwegian Cruise Line voyage experience that explored the Greek isles and Turkey, featuring stops in Athens, Santorini, Mykonos, Rhodes, Kusadasi, and Istanbul. The Money Show is a podcast hosted by well-known journalist and radio presenter, Stephen Grootes. He explores the latest economic trends, business developments, investment opportunities, and personal finance strategies. Each episode features engaging conversations with top newsmakers, industry experts, financial advisors, entrepreneurs, and politicians, offering you thought-provoking insights to navigate the ever-changing financial landscape. Thank you for listening to a podcast from The Money Show Listen live Primedia+ weekdays from 18:00 and 20:00 (SA Time) to The Money Show with Stephen Grootes broadcast on 702 https://buff.ly/gk3y0Kj and CapeTalk https://buff.ly/NnFM3Nk For more from the show, go to https://buff.ly/7QpH0jY or find all the catch-up podcasts here https://buff.ly/PlhvUVe Subscribe to The Money Show Daily Newsletter and the Weekly Business Wrap here https://buff.ly/v5mfetc The Money Show is brought to you by Absa Follow us on social media 702 on Facebook: https://www.facebook.com/TalkRadio702702 on TikTok: https://www.tiktok.com/@talkradio702702 on Instagram: https://www.instagram.com/talkradio702/702 on X: https://x.com/CapeTalk702 on YouTube: https://www.youtube.com/@radio702 CapeTalk on Facebook: https://www.facebook.com/CapeTalkCapeTalk on TikTok: https://www.tiktok.com/@capetalkCapeTalk on Instagram: https://www.instagram.com/CapeTalk on X: https://x.com/Radio702CapeTalk on YouTube: https://www.youtube.com/@CapeTalk567 See omnystudio.com/listener for privacy information.
Friday, 19 September 2025 Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. Matthew 13:13 “Through this I speak to them in parables, because seeing, not they see, and hearing, not they hear nor comprehend” (CG). In the previous verse, Jesus noted the truth concerning the mysteries of the kingdom that those who have will be given more, while those who don't will have what they do have taken from them. Understanding this, He next says, “Through this I speak to them in parables.” The words “through this” have already been seen. It is a way of saying “therefore” or “because of.” There is a reason why Jesus speaks to the people in parables. Israel had squandered its spiritual heritage, and the mysteries of the kingdom would be taken from them because of it. It is because of their poor stewardship of what they had been granted that it was to be so. Thus, Jesus deprived them of an open explanation of things. The Jews would have to come to Him like anyone else today, by faith. They could not rely on their status as Jews to receive the ongoing revelation of God's working in the coming dispensation. This is explained in His next words, “because seeing, not they see, and hearing, not they hear nor comprehend.” A new word, suniémi, to put together, is seen here. It is derived from sun, with, and hiemi, to send. In putting things together by joining facts, one can then comprehend what is going on in a given situation. In being given the mysteries in parables, Israel could not see the deeper spiritual meaning, and they could not hear the message that was being conveyed. Because of this, they could not put two and two together and then conclude what Jesus was talking about. This doesn't mean they were mentally incapable of doing so. Rather, like the disciples, they would have to ask for understanding and an explanation of His words. But even with that information, biases and presuppositions can stand in the way of accepting the message. This is the state in which Israel exists today. It is not a nation of illiterate people. But it is a nation that cannot comprehend that they are not what God is “doing” at this time. They have never set aside the notion that they are God's people and thus the object of His attention and favor. However, Paul explains the situation concerning God's favor during this dispensation of grace – “For you are all sons of God through faith in Christ Jesus. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you are Christ's, then you are Abraham's seed, and heirs according to the promise.” Galatians 3:26-29 Jewishness, cultural heritage, past circumstances, and so forth have no bearing on one's position in Christ. The only thing that matters is faith in Him. Without that, there is no connection to God. Life application: The information found in the New Testament is just as available to the Jewish people as it is to the rest of the world. There are Jews who have decided to pick up the Bible and read the New Testament without any knowledge about what it says. In reading it, they have said, “Hey, this is all written from a Jewish perspective!” From there, they think about their history and how they fit into it and realize that what they were told concerning the promise of the Messiah has already been fulfilled in the coming of Jesus. The light comes on, the words are illuminated, and they are able to put the facts together to make the decision to place their faith in Him. Others have been taught that the New Testament is all lies and does not reflect what God is doing. And so they never read it, or they read it with a presuppositional bias against what it says. With this attitude, they are not looking for the truth. Because of this, it is likely they will not accept what it says. Some may, however, conclude that they were misinformed and that it is the truth. This is no different than people who are believers in Jesus and come to the Bible to learn doctrine. Someone who has never even heard of the rapture may put the facts as Paul presents them together and rightly conclude that it is a real event and that it will happen before the tribulation. Those who have been told there is no such thing as the rapture may read the same words and believe what they were told rather than what the word says, simply because they have the blinders on. Likewise, they may believe in the rapture, but because they were told that it is mid-trib, they will look for ways to justify that stand, taking things out of context simply to have the matter fit their presuppositions. When reading the Bible, we need to go where it goes and ensure we take its words in the proper context, not seeking evidence to fit our presuppositions from places where it should not be taken. Let us attempt to look for the proper interpretation of spiritual matters through prayer, open minds not clouded by presuppositions, and with a heart to accept what the word says concerning its truths. Lord God, may we stay focused on our time in Your word, not finding reasons to skip it from day to day. Rather, may this be one of the things we commit to unfailingly all the days of our lives. It is too precious not to be tended to even above our necessary food. Amen.
learn how to write β (víta)
Clotho is a figure from ancient Greek mythology. The youngest of the Three Fates, or Moirai, she spins the thread of human life that decides a soul’s destiny at birth. For Further Reading: The Fates The Fates: Hanging by a Thread Moirai at the Theoi Project This month, we’re talking about Women of the Wheel – icons who turned motion into momentum and spun their legacies on spokes, skates and potter’s wheels. These women harnessed the power of the axle, pushing their crafts and professions forward through their works and lives. History classes can get a bad rap, and sometimes for good reason. When we were students, we couldn’t help wondering... where were all the ladies at? Why were so many incredible stories missing from the typical curriculum? Enter, Womanica. On this Wonder Media Network podcast we explore the lives of inspiring women in history you may not know about, but definitely should. Every weekday, listeners explore the trials, tragedies, and triumphs of groundbreaking women throughout history who have dramatically shaped the world around us. In each 5 minute episode, we’ll dive into the story behind one woman listeners may or may not know–but definitely should. These diverse women from across space and time are grouped into easily accessible and engaging monthly themes like Educators, Villains, Indigenous Storytellers, Activists, and many more. Womanica is hosted by WMN co-founder and award-winning journalist Jenny Kaplan. The bite-sized episodes pack painstakingly researched content into fun, entertaining, and addictive daily adventures. Womanica was created by Liz Kaplan and Jenny Kaplan, executive produced by Jenny Kaplan, and produced by Grace Lynch, Maddy Foley, Brittany Martinez, Edie Allard, Carmen Borca-Carrillo, Taylor Williamson, Sara Schleede, Paloma Moreno Jimenez, Luci Jones, Abbey Delk, Adrien Behn, Alyia Yates, Vanessa Handy, Melia Agudelo, and Joia Putnoi. Special thanks to Shira Atkins. Follow Wonder Media Network: Website Instagram Twitter See omnystudio.com/listener for privacy information.
On episode 347, Sabrina shares some stories and lessons learned in love and sex over the last summer.Mentioned:The Felt-Sense School of Evolutionary Astrology: https://www.sabrinamonarch.com/the-felt-sense-schoolThe Healing Heartbreak Series:A Deeper Look on "Getting Over" Exes and Lovers: https://youtu.be/OxqGdQO8iAs?si=cd6A5kvZPz9exDs9A "Revolution of the Heart" for Healing Heartbreak: https://youtu.be/2XjoyzlOT-A?si=hwR10KcDgZ65mrNpHaunted Grief & the Third Decan of Scorpio: https://youtu.be/hUgSDx6nkoY?si=tW4u2-vLqQBppzMUThe Nonchalance Epidemic: https://www.instagram.com/p/DLn54QKy20z/?igsh=ajFsano1Mm16cGZy Hosted on Acast. See acast.com/privacy for more information.
I had the opportunity to spend 24 hours of my life in the city of Athens in Greece. I was on my way home from a teaching mission, and if I only had 24 hours, well, I knew what I wanted to see. I wanted to see the Acropolis, and there it was on a hill that just dominates the entire city. That's where the ancient Greeks built a temple to their goddess, Athena, after whom, obviously, the city was named. Even after 21 centuries, I've got to tell you it is still an impressive, imposing, dominating structure up there on the mountain. Maybe you can even see a picture of it in your mind, if you've ever seen one before. It was the most sacred, most protected, most honored place in all of Athens. In fact, it was actually a crime to violate that temple. Of course it was that way in many cultures. The temple always got first-class treatment because your gods live there. Well, those ancient people had the wrong god, but they knew what to do with a temple. I'm Ron Hutchcraft and I want to have A Word With You today about "The Temple In The Mirror." Now, our word for today from the Word of God comes from 1 Corinthians 6:19-20. It's not about the Acropolis, it's not about the ancient Jewish temple, but it's about temples. Listen to where the temple is. "Do you not know that your body is the temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body." This is one of Christianity's most revolutionary ideas - you are the building God lives in. You can go in the bathroom, look in the mirror and see His temple. Even pagan people knew that the way you take care of your god's dwelling place tells a lot about how you feel about your god. Now, if you know Christ, you are God's two-legged temple. He's come to live in you by the presence of His Holy Spirit. That puts a whole new significance on your body - what happens with your mouth, your mind, your eyes, your ears, your hands, your feet, and every part of your body. Because in a sense, what you do with that body - everything you do with it - God is a part of. He lives in that temple. Everything you do to that body, you do to God. Now, even people without God in ancient days recognized that you guard, and you protect, and you keep special, and you honor the place where God lives. Let me ask you, "Have you been treating your body like the temple treasure that it is?" See, if you really care about your God much, you won't let His temple get run down. You won't let it have to carry the extra weight it's been carrying. You won't let it be too out-of-shape. You won't poison it with things that should never go into it; things that will degrade your body. It's a temple you're talking about, not just your body. That's a whole new reason to take care of it. See, that temple advertises what your god is like, and God deserves the best! Maybe you've devalued that temple with some junk you've been putting into it. Maybe you have defamed the temple of God by playing around sexually with His temple, dragging the name of God and the presence of God into things He is so much against, using His temple to satisfy your glands. Your body isn't yours. See, it was bought with the price of Jesus' blood. Your God lives there! Keep it special.
Solomon the Wise becomes Solomon the Fool. Disobedience to God's laws for the kings becomes the beginning of the Kingdom's unraveling. Witness Solomon's descent into foolishness, learn valuable lessons about the dangers of forgetting God's commandments amidst abundance. This episode examines how prosperity can lead to pride and disobedience, ultimately resulting in dire consequences for Solomon and the kingdom of Israel. Support the showRead along with us in the Bible Brief App! Try the Bible Brief book for an offline experience!Get your free Bible Timeline with the 10 Steps: Timeline LinkSupport the show: Tap here to become a monthly supporter!Review the show: Tap here!Want to go deeper?...Download the Bible Brief App!iPhone: App Store LinkAndroid: Play Store LinkWant a physical book? Check out "Bible Brief" by our founder!Amazon: Amazon LinkWebsite: biblebrief.orgInstagram: @biblelitTwitter: @bible_litFacebook: @biblelitEmail the Show: biblebrief@biblelit.org Want to learn the Bible languages (Greek & Hebrew)? Check out ou...
Looking to maximize your protein intake without the confusion? We're flipping the script on how we measure nutritional value by examining protein content per calorie rather than by weight—giving you a practical framework for making smarter food choices.Egg whites emerge as the surprising champion with a whopping 22 grams of protein per 100 calories, essentially functioning as pure protein in water form. Close behind are staples like chicken (19g) and Greek yogurt (18g), while plant options like tofu (12g), tempeh (11g), and edamame (10g) offer impressive alternatives for those seeking more plant-based nutrition.Beyond just listing numbers, we share kitchen-tested techniques that transform these ingredients into delicious meals. Learn how to properly press tofu for maximum flavor absorption, repurpose rotisserie chicken bones into flavorful broth for cooking nutrient-rich grains, and create sweet potato breakfast bowls that deliver both satisfaction and nutrition. These aren't complicated chef techniques—they're straightforward methods anyone can implement to elevate everyday cooking.We also tackle the fiber conversation, highlighting often-overlooked sources like whole wheat pasta and legume-based alternatives. Despite common misconceptions about pasta being "empty carbs," these varieties deliver substantial fiber benefits that deserve recognition in any balanced diet.Throughout our discussion runs a refreshing message: nutrition doesn't need to be complicated or stressful. By focusing on incorporating quality protein and fiber sources while maintaining simple habits like regular walking, you create a sustainable foundation for health without the anxiety that often accompanies diet culture. Whether you're tracking macros or simply looking to eat better, these practical insights will help you navigate food choices with confidence and ease. Support the showYou can find us on social media here:Rob TiktokRob InstagramLiam TiktokLiam Instagram
Pandora's box - Greek mythology remake
Mike, Richie and Alec are joined by Jeffrey the Greek of the Eyes on B1G podcast to discuss everything Iowa ahead of the Rutgers/Iowa matchup Friday night. This includes: Vibes around the program (1:00) Offense (4:20) Quarterback (7:00) Running Backs (12:00) Wide Receivers (15:00) Offensive Line (18:00) Biggest area of concern (19:30) How they match up with Rutgers defense (21:00) Defense (23:00) Defensive Line Linebackers Secondary (37:30) Game Predictions (47:30) Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.
The boys drink and review "I Just Crush A Lot" a blueberry hibiscus tart ale from Calvert Brewing. In 1054, a dramatic split forever changed the face of Christianity. Known as the Great Schism, it divided the Church into Roman Catholicism in the West and Eastern Orthodoxy in the East. But the break didn't happen overnight—it was centuries in the making.In this video, we'll explore:* The immediate crisis: papal legates and Patriarch Michael Cerularius trading excommunications.* Political and cultural tensions: Rome vs. Constantinople, Latin vs. Greek, and the rise of Islam.* Authority disputes: papal supremacy in the West vs. conciliar authority in the East.* Theological differences: the Filioque controversy, Monophysitism, and contrasting spiritual emphases.* Divergent practices: from unleavened vs. leavened bread, to clerical celibacy and fasting rules.* The aftermath: how the Crusades, especially the sack of Constantinople, deepened the divide.The Schism was not just about doctrine—it was about culture, politics, and identity. Understanding it helps explain why the Christian world looks the way it does today.#GreatSchism #1054 #ChristianHistory #Catholic #Orthodox #ChurchHistory #Byzantine #Rome
What if everything you've been taught about self-discipline is backwards? In this transformative episode, we sit down with Jay Heinrichs, New York Times bestselling author of "Thank You for Arguing" and "Aristotle's Guide to Self-Persuasion," to uncover the ancient art that makes willpower obsolete. Jay shares his remarkable journey from debilitating hip pain and depression to running his age up a 2,800-foot mountain in under 58 minutes—not through brute force, but through Aristotle's revolutionary technique of self-persuasion. Discover how to treat your soul as an internal audience you need to convince, not overpower. We explore the psychology behind cognitive dissonance, the power of "kairos" moments when chaos becomes opportunity, and why ancient Greek warrior chants can rewire your brain for success. Key Topics: The "Soul vs Daily Self" concept that changes everything Why cognitive dissonance is your secret weapon for growth The Three C's framework: Caring, Craft, and Cause How to set "impossible" goals that transform your identity Ancient rhythmic techniques that bypass mental resistance The "vacation test" for discovering your authentic purpose This isn't another productivity hack—it's practical philosophy backed by 2,500 years of human wisdom and modern neuroscience. Perfect for leaders, entrepreneurs, and anyone tired of fighting themselves instead of working with themselves. Jay Heinrichs has worked with clients from NASA to Southwest Airlines and is a master of classical rhetoric. His latest book, "Aristotle's Guide to Self-Persuasion," reveals how ancient wisdom can solve modern problems. Resources mentioned: "Aristotle's Guide to Self-Persuasion" by Jay Heinrichs, available wherever books are sold. Find Jay's newsletter "Aristotle's Guide to Soul Bending" on Substack. This episode is part of The Self Aware Leadership Podcast, where we explore the intersection of ancient wisdom and modern leadership challenges.
Our exit today has us trying to stop the wedding of the girl we love on yet another road trip. This week, we are talking about Bubble Boy, written by Cinco Paul and Ken Daurio and directed by Blair Hayes. In addition to young Jake Gyllenhaal, we discuss John Mulaney, Nicole Holofcener, Napoleon Dynamite, Seinfeld, Greek art films, Carrie, Marley Shelton, Stephen Spinella, the Bubble Boy musical, and a weekend full of comedy movies. Plus, we get to plug our appearance on another podcast!"Frankenhooker" on Filmjitsu.Thememusic by Jonworthymusic.Powered by RiversideFM.CFF Films with Ross and friends.Movies We've Covered on the Show on Letterboxd.Movies Recommended on the Show on Letterboxd.
Heloise was a strong-willed and gifted woman who was fluent in Latin, Greek and Hebrew, and came from a lower social standing than Abelard. At age 19, and living under her uncle Fulbert's roof, Heloise fell in love with Abelard, who she was studying under. Not only did they have a clandestine affair of a physical nature, they had a child, Astrolabe, out of wedlock. Discovered by the Fulbert (who was a Church official), Abelard was assaulted by a hired thug, and Heloise entered a convent. Abelard was exiled to Brittany, where he lived as a monk. Eventually Heloise became abbess of the Oratory of the Paraclete, an abbey which Abelard had founded.It was at this time that they exchanged their famous letters, presented in this book. The letters, originally written in Latin, are passionate both in the remembrance of lost love, and the attempt to reconcile that love with their respective monastic duty to remain chaste.This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy
Heloise was a strong-willed and gifted woman who was fluent in Latin, Greek and Hebrew, and came from a lower social standing than Abelard. At age 19, and living under her uncle Fulbert's roof, Heloise fell in love with Abelard, who she was studying under. Not only did they have a clandestine affair of a physical nature, they had a child, Astrolabe, out of wedlock. Discovered by the Fulbert (who was a Church official), Abelard was assaulted by a hired thug, and Heloise entered a convent. Abelard was exiled to Brittany, where he lived as a monk. Eventually Heloise became abbess of the Oratory of the Paraclete, an abbey which Abelard had founded.It was at this time that they exchanged their famous letters, presented in this book. The letters, originally written in Latin, are passionate both in the remembrance of lost love, and the attempt to reconcile that love with their respective monastic duty to remain chaste.This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy
Heloise was a strong-willed and gifted woman who was fluent in Latin, Greek and Hebrew, and came from a lower social standing than Abelard. At age 19, and living under her uncle Fulbert's roof, Heloise fell in love with Abelard, who she was studying under. Not only did they have a clandestine affair of a physical nature, they had a child, Astrolabe, out of wedlock. Discovered by the Fulbert (who was a Church official), Abelard was assaulted by a hired thug, and Heloise entered a convent. Abelard was exiled to Brittany, where he lived as a monk. Eventually Heloise became abbess of the Oratory of the Paraclete, an abbey which Abelard had founded.It was at this time that they exchanged their famous letters, presented in this book. The letters, originally written in Latin, are passionate both in the remembrance of lost love, and the attempt to reconcile that love with their respective monastic duty to remain chaste.This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy
Η καθιερωμένη κάλυψη του φετινού Apple Event, το Silksong και όλα αυτά που κάνουν τον κινηματογράφο και την τηλεόραση σε πλατφόρμες βαρετά τελευταία. Θα σώσει το horror την υπόθεση; Enjoy!
Donate (no account necessary) | Subscribe (account required) Join Bryan Dean Wright, former CIA Operations Officer, as he dives into today's top stories shaping America and the world. In this episode of The Wright Report, we cover the charging of Charlie Kirk's assassin, Trump's high-stakes trip to the UK, Germany's political and cultural reckoning, Denmark's Greenland pivot, and an unexpected health study on building muscle. From courtroom revelations to foreign policy clashes and even workout science, today's brief connects the dots shaping America's security and daily life. Charlie Kirk Assassin Formally Charged: Tyler Robinson faces aggravated murder charges with Utah prosecutors seeking the death penalty. Text messages revealed him telling his trans boyfriend, “I had the opportunity to take out Charlie Kirk and I'm going to take it.” Robinson bragged about “engraving bullets” and retrieving his rifle from a “drop point.” Senator Mike Lee warned of possible Cuban and Iranian ties to Armed Queers Salt Lake City, while critics blasted ABC News for framing the texts as a “very intimate portrait.” Bryan warns, “This is bigger than one loner assassin… this is a puzzle piece that fits into a Leftist revolution.” Trump Visits the UK Amid Socialist Criticism: London Mayor Sadiq Khan attacked Trump as a xenophobe fanning “far-right politics,” even as King Charles prepared a lavish welcome. Trump will meet with Prime Minister Keir Starmer and may also meet Reform UK's Nigel Farage, a move described as “Make Great Britain Great Again.” Bryan says such a meeting would be “sweet revenge” after Labour staffers campaigned for Kamala Harris in U.S. swing states last year. Germany's Reckoning with AfD Surge: The populist AfD party won record support in western Germany as voters revolt over high energy prices, economic stagnation, and radical Islam. A spate of Islamist terror attacks and growing “no-go zones” in Berlin add to fears, while reports mock German workers as lazier than Greeks or Italians. One slacker told reporters, “There are other parts of life besides work, you know.” Denmark's Greenland Pivot: After Trump's pressure to secure Greenland, Denmark pledged $250 million for new runways, ports, and defenses against China and Russia. The timing of the announcement — as Trump landed in London — highlighted Denmark's attempt to appease U.S. demands without ceding sovereignty. Finland and Poland Revive Bog Defenses: Officials plan to restore swamps and peat bogs along Russian borders to bog down invading tanks, reviving a centuries-old defense strategy. Baltic nations may follow, though Germany dismissed the idea as too costly. Health Research on Muscle Building: Illinois researchers found that lean pork after workouts builds more muscle than fattier cuts, adding to past findings that whole eggs and fresh salmon outperform supplements. Bryan quips, “Get strong… you never know when a Leftist might come for you.” "And you shall know the truth, and the truth shall make you free." - John 8:32 Keywords: Charlie Kirk assassin Tyler Robinson charged, Utah death penalty, Armed Queers Salt Lake City Cuba Iran ties, ABC News Charlie Kirk texts coverage, Trump UK visit Sadiq Khan criticism, King Charles Windsor Castle Trump, Nigel Farage Reform UK meeting, Germany AfD populist surge, German worker laziness Washington Post, Germany Islamist terror Cologne rapes, Denmark Greenland $250 million defense, Finland Poland restore bogs Russia defense, Illinois lean pork muscle building study, whole eggs salmon workout protein
Merriam-Webster's Word of the Day for September 17, 2025 is: jovial • JOH-vee-ul • adjective Jovial describes people as well as moods, attitudes, etc., that are cheerful and jolly. // The audience was in a jovial mood as the headlining comedian walked onto the stage. See the entry > Examples: "Transport yourself to a sumptuous hidden garden somewhere in Europe, where the meats are plentiful and the specials oh so tantalizing. The rustic communal tables and jovial service will make you feel like you're hanging out with your extended family in the old country." — Briony Smith, The Toronto Star, 29 Mar. 2025 Did you know? In ancient Roman astrology, people were thought to share the personality traits of the god whose planet was rising when they were born. The largest planet was named after the chief Roman god Jupiter, also called Jove. Jove was a sky god and a bringer of light, as well as a great protector who kept heroes focused on being loyal to the gods, the state, and family. Ancient mythology is full of stories of Jupiter (Zeus in the Greek myths) behaving badly, but jovial points only to the joy and happiness of a supremely powerful god: it describes the cheerful and jolly among us. (Jovian is the adjective that describes what is simply related to Jove/Jupiter.) Jovial has historically been contrasted with saturnine, which describes those with a gloomy or surly disposition. Sad Saturn was the father of Jupiter and his siblings, and he was exiled (understandably) for swallowing them all.
A new week means new questions! Hope you have fun with these!Soviet cosmonauts traveled with what, in case they landed in Siberia and ran into bears?What was the job of Charon in Greek mythology?Lara Lor-Van is the mother of what fictional character?Which spirit is made primarily flavored with juniper berries?"The Ballad of Jed Clampett" was the theme song to which American sitcom?A deficiency in precipitation over an extended period is known by what term?What writer coined the phrase “ships that pass in the night”?Who is the 2024 Formula 1 Drivers' Champion?What is the maximum number of Bitcoin that can be created?What is the highest level of the English football league system called?What is the world's fastest growing plant, with some species growing by up to 35 inches a day?MusicHot Swing, Fast Talkin, Bass Walker, Dances and Dames, Ambush by Kevin MacLeod (incompetech.com)Licensed under Creative Commons: By Attribution 3.0 http://creativecommons.org/licenses/by/3.0/Don't forget to follow us on social media:Patreon – patreon.com/quizbang – Please consider supporting us on Patreon. Check out our fun extras for patrons and help us keep this podcast going. We appreciate any level of support!Website – quizbangpod.com Check out our website, it will have all the links for social media that you need and while you're there, why not go to the contact us page and submit a question!Facebook – @quizbangpodcast – we post episode links and silly lego pictures to go with our trivia questions. Enjoy the silly picture and give your best guess, we will respond to your answer the next day to give everyone a chance to guess.Instagram – Quiz Quiz Bang Bang (quizquizbangbang), we post silly lego pictures to go with our trivia questions. Enjoy the silly picture and give your best guess, we will respond to your answer the next day to give everyone a chance to guess.Twitter – @quizbangpod We want to start a fun community for our fellow trivia lovers. If you hear/think of a fun or challenging trivia question, post it to our twitter feed and we will repost it so everyone can take a stab it. Come for the trivia – stay for the trivia.Ko-Fi – ko-fi.com/quizbangpod – Keep that sweet caffeine running through our body with a Ko-Fi, power us through a late night of fact checking and editing!
In this final episode of the Septuagint (LXX) series, we discuss what needs to be done to produce a proper translation of the LXX in English. This a technical episode, but a vital one. There should exist in every language spoken by a Christian nation a definitive version of the Scriptures in that language, and in this episode we provide the structure and the mechanics by which that can be achieved. This will be a years-long project, and it will have to be undertaken by other men. Until then, we have provided links to a number of existing English translations in the show notes, infra. Any existing version of the LXX in English is certainly better than all of the extant copies based on the rabbinic text. Show Notes English Septuagint Translations: Brenton Hardcover [English and Greek] PDF Lexham (2nd) Hardcover Logos NETS Hardcover PDFs Thomson, Charles Archive.org PDF [free] Logos [not free] The Ancient Christian Study Bible (coming 2027) See Also The Göttingen Septuagint Further Reading Attribution-ShareAlike 4.0 International The Canterbury Tales in Middle English and Modern English Parental Warnings None.
Join Kelly, Marco and Gianni every Wednesday for Bet On It as we break down the Week 4 college football slate from a variety of betting angles.Intro 00:00Texas Tech at Utah 01:05Auburn at Oklahoma 05:00Illinois at Indiana 06:55Gianni the Greek Steam Report 09:00Barking Dogs 10:48Marco Barko 11:30Gianni the Greek's Barking Dog 15:05Kelly In Vegas' Barking Dog 18:00Marco's Sandwich Game of the Week: 19:30Best Bets 23:19Gianni the Greek CFB Best Bet: Under 50.5 ULL-EMU 23:38Marco D'Angelo CFB Best Bet: Boise St -10 25:35Kelly in Vegas CFB Best Bet: UNC +7 30:00Recap 31:23
Dive into the heart of NFL betting with our expert panel! Join Kelly Stewart, Marco D'Angelo and Gianni the Greek as they provide in-depth analysis and professional insights on Week 3 NFL games. Intro 00:00TNF - Miami Dolphins at Buffalo Bills 1:00SNF - Kansas City Chiefs at New York Giants 4:10MNF - Detroit Lions at Baltimore Ravens 6:05NFL Teaser Strategy 9:38 Steam Report 12:01Barking Dogs 14:47Marco Barko 15:03Gianni the Greek's Barking Dog 17:40Kelly in Vegas' Barking Dogs 21:09Marco's Sandwich 23:21Best Bets 27:07Gianni the Greek Best Bet 27:15Marco D Angelo Best Bet 30:14Kelly in Vegas Best Bet 33:36Recap 35:25
To so many women the symptoms of pregnancy are instant, intense and unmistakeable; however some make it the full nine months without having any idea they're even pregnant. This phenomenon is known as cryptic pregnancy, and the British Medical Journal suggests it's more common than triplets. Nuala McGovern is joined by two women who have experienced this first-hand, plus Professor of Midwifery, Helen Cheyne to discuss.Actor Karen Pittman earned an Emmy nomination for her performance as The Morning Show's hardworking producer Mia Jordan, alongside co-stars including Reese Witherspoon and Jennifer Aniston. As the newsroom drama returns to Apple TV+ for a fourth season, Karen joins Nuala to discuss the show's themes, from truth and deepfakes, to women in the workplace. Karen also featured in the Netflix adaptation of Judy Blume's teen romance Forever and is known to fans of Sex and the City spin off, And Just Like That, as Dr Nya Wallace.Poet Nikita Gill tells Nuala about her latest book Hekate the Witch. She is the Greek goddess of magics, the crossroads, keys and necromancy. Nikita retells Hekate's story, from being an orphaned child brought up in the Underworld to becoming a powerful goddess seeking revenge for her family.A Kenyan High Court has issued an arrest warrant for a British national, suspected of killing a 21-year-old Kenyan woman, Agnes Wanjiru, more than a decade ago. Agnes was found dead in 2012 in the grounds of a hotel near an army base, nearly three months after she had allegedly spent an evening socialising with British soldiers. Hannah Al-Othman, a journalist for the Guardian who originally broke the story at the Sunday Times, and the BBC's Akisa Wandera, senior East Africa journalist based in Nairobi speak to Nuala.
The Helium Boys are back from the road! Shotgun Spratling and Chris Trevino return to the remote studio to break down USC finally winning a Big Ten road game outside Los Angeles with Saturday's 33-17 victory over Purdue. It marked USC's first win in the Eastern Time Zone since 2012. Shotgun spends his 'Two-Minute Drill' discussing the unique rain delay that caused this game to be delayed more than three hours and the vintage drainage system at Ross-Ade Stadium that led to a dry field. Chris uses his time to praise the USC fans that made the trek to West Lafayette and finally got to see a Trojan win on the road after struggles last year. The podcasting duo then break down the positives and negatives with a hearty "Stock Up/Stock Down" segment, discussing among other things USC's three interceptions and the celebration of the most notable one along with the impact the tight ends are having. The pass rush that produced 31 pressures and a run game that got stronger as the game are also discussed. In the second half of the show, the Helium Boys dive in to a preview of this weekend's late-night matchup with Michigan State (3-0). Michigan State is currently No. 69 in the ESPN Football Power Index with a projected win total of 5.5. They also answer your questions, fielding inquiries about USC's offensive line through the first two games, which commits from 2026 they would add to this team, the secondary and ranking a few Greek mythology movies. To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices
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