Podcasts about Anaphora

In deze aflevering praat Benjamin met pianist, componist en filosoof Filippo Deorsola. Met het trio Anaphora bracht Filippo onlangs het tweede album 'Bloom' uit.

The Sunday of Orthodoxy: Embrace the Fullness of the Faith Fr. Anthony Perkins Every morning we join together and pray: Lord, save and have mercy on our civil authorities; protect our nation with peace, subduing our every foe and adversary. Fill the hearts of our leaders with peaceful, benevolent thoughts for your Holy Church and for all your people so that we, in their tranquility, may lead a peaceful and quiet life in true faith and in all godliness and purity. This same attitude is found amongst the most solemn intercessor prayers in all of Orthodoxy: those that occur during the Anaphora. In the Liturgy of St. John Chrysostom, the prayer is; We also offer You this spiritual worship for the whole world, for the Holy Catholic and Apostolic Church, and for all those who live in purity and holiness. And for all those in public service, permit them Lord, to serve and govern in peace, that in their tranquility we may lead a calm and quiet life in all Godliness and purity. This is our approach to politics, and this is the basis of our theology of church and state. We are expected to pray for our government, that it provides a safe place for us to pursue perfection. And don't forget that pursuing perfection is what we are all about. We are learning to radiate peace and joy and unity so strongly, to be transformed by the grace and mercy of Christ so completely, that the people and world around us are themselves transformed. That when people see us on the streets, they recognize us as something different because of our love; that when they see us together as a church they are awed by the love that radiates among us and warmed by the Spirit that burns within our hearts. It is wonderful when the government respects this and gives us a safe space to make it happen. But sometimes the government goes beyond this. Sometimes it wants to get more involved. Orthodoxy is a way of life – we do not simply pursue holiness in our minds and before the icons in our prayer corners or in our houses of worship: we do it 24/7, with an approach to life that is complete and holistic. The way we eat, the way we talk, everything we do – it's all designed to further this one goal: the healing and perfection of us and of this world. When the government sees it as its own responsibility to guide us towards a certain way of thinking and living – rather than as simply the force that protects us as we think and live – we quickly run into problems. On previous Sundays of Orthodoxy, I have preached about the transformative power of beauty, of the fact that icons are not only allowed by Christianity but required by it, I have explained the findings of the councils and why they are true. These are very important lessons, and I will, no doubt return to them in future years. But certainly one of the lessons to be learned from the whole nasty history of iconoclasm – when morality police came into our churches and destroyed our icons and told us we were wicked for having them – is just how dangerous it is for the government to get involved in the substance of theological disputes. And it gets even worse when it seeks to enforce the version it believes is best for us. But thank God we are free from such things here and now. Thank God the First Amendment [and the rest of the Constitution] encourages our government to protect us rather than change us. This, combined with the melting pot of cultures and religions here has created a widespread respect for the ideal of religious diversity, even when disparate beliefs are held with fervor. But here's the thing. There really have been times when people hid their icons because the authorities were confiscating them and persecuting the people who were caught with them. Here, don't just think of when the iconoclasts ruled in Constantinople in parts of the first millennium; the militant atheist iconoclasts in the Soviet Union destroyed plenty of icons in the 20th century and Muslims have done this more recently than in Kosovo and the Middle East. But in America we are free. No one is taking our icons. And yet even so it seems to me that the iconoclasts are winning, not just in our broader American culture (which we are called to sanctify), but perhaps even amongst us, in our own homes. When strangers come into our homes, are they greeted with an image of that which is central to our identity? The thing that drives and draws us toward peace and perfection? Are our wedding and patronal icons central to the “feng shui” of our living rooms and bedrooms? Do we have reminders in our kitchens and hallways that there is a Christian manner of eating and living? Is there an icon near our television to remind us that our every thought should be pure and chaste, that it is better to pluck our eye than allow it to pull us off the path of righteousness? And remember, it's not just about icons. All our life is to be transformed by our life in Christ. It is a holistic way of life that informs and blessed everything. The way we eat, the way we think, the way we love. If we have not sanctified our homes with icons, I wonder if we have sanctified them with prayer. If we have not sanctified them with prayer, then there is no way we can them with love. And if we have no love, our lives are full of noise and confusion, and we are little more than wasted potential; wasted skin and mind and soul. The world believes that icons are unnecessary. We know that to be a lie. St. John of Damascus lived in a time when icons were being attacked, both by the Muslim authorities who governed over him and his flock and by heretical religious authorities who shared their vision. He was a theologian, so he defended icons with theological arguments, but his strongest advice was pastoral: He wanted to see his people free. He wanted to see them healed. He wanted to see them holy. He knew that Orthodoxy – the fullness of the faith (and not some compromised watered-down version) was essential to that purpose. So he told them to embrace their icons, despite the surrounding culture. I want you to be free. I want you to be healed. I want to see you holy. I know that Orthodoxy – the fullness of the faith (and not some compromised watered-down version), is essential to that purpose. So I encourage you to embrace your icons. And not just icons. Resist every temptation and encouragement to water down any aspect of your faith; not by attacking the forces that mock or try to destroy your faith, but by committing yourself to a life in Christ. To prayer. To fasting. To sacrificial giving. To chastity. As we will proclaim together at the end of the Liturgy;  This is the Faith of the Apostles. This is the Faith of the Fathers. This is the Faith of the Orthodox. This is the Faith which has established the Universe. In the name …  

Through the Catechism, we learn more about the Lord's Prayer and how it should be included in our personal prayers as well as in community during the liturgy of the Mass. In giving us the Our Father, Jesus models how we are to use this prayer to speak directly with the Father. Fr. Mike drives home that we receive the words to pray and also receive the Holy Spirit when saying this prayer. Together, the words and the Holy Spirit enable us to pray like Christ and become more like him. Today's readings are Catechism paragraphs 2765-2772. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Revelation, Session Three Christ the Savior, Anderson SC Fr. Anthony Perkins We also went over: https://www.stmaryorthodoxchurch.org/orthodoxy/articles/tremors_of_doub Sources: The translation of the Apocalypse is from the Orthodox Study Bible. Lawrence R. Farley, The Apocalypse of St. John: A Revelation of Love and Power, The Orthodox Bible Study Companion (Chesterton, IN: Ancient Faith Publishing, 2011), Bishop Averky, The Epistles and the Apocalypse (Commentary on the Holy Scriptures of the New Testament, Volume III. (Holy Trinity Seminary Press, 2018). Andrew of Caesarea, Commentary on the Apocalypse, ed. David G. Hunter, trans. Eugenia Scarvelis Constantinou, vol. 123, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 2011). Jack Norman Sparks, The Orthodox Study Bible: Notes (Thomas Nelson, 2008), 1712. Venerable Bede, The Explanation of the Apocalypse, trans. Edward Marshall (Oxford: James Parker and Co., 1878). William C. Weinrich, ed., Revelation, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2005). Correction from Last Week Revelation was removed from active use because it was being used to support the Marcionists, not the Gnostics [or Montanism as I said in the class!].  Lord have mercy, my brain is too small! Review of Last Week 1:1-3. The Revelation of Jesus Christ, which God gave Him to show His servants – things which must shortly take place. And He sent and signified it by His angel to His servant John.  Who bore witness to the Word of God, and to the testimony of Jesus Christ, to all things that he saw.  Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near.   New Stuff 1:4 - 6.  (4) John, to the seven churches which are in Asia: Grace to you and peace from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, (5) and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth.  To Him who loved us and washed us from our sins in His own blood, (6) and has made us kings and priests to His God and Father, to Him be glory and dominion forever.  Amen. (OSB) Orthodox Study Bible Notes 1:4 Church tradition maintains St. John dwelt and was bishop in Ephesus, in an area where the seven churches were located along a major roadway. The number seven signifies fullness, suggesting the entire Church is also in view. The doxology is Trinitarian, involving the Father (vv. 4, 6), the Spirit (v. 4), and the Son (vv. 5, 6). This initial greeting (lit., “the Existing, the Was, and the Coming”) may express the Father, the one who is (Ex 3:14); the Son, who was (Jn 1:1); and the Holy Spirit, who is to come (Acts 2) at Pentecost and shall always be present. Or it may denote the character of the Holy One, who is eternally present and exercises lordship throughout history (see Heb 13:8 – Christ is the same yesterday, today, and tomorrow). God reveals the meaning of the present in light of the past and the age to come. This title may be a paraphrase of the Tetragrammaton, YHWH (“I Am”), of Ex 3:14. Seven is the number of fullness or completion. The seven Spirits of God most likely refers to the Holy Spirit and His several gifts, as this phrase is included in the blessing with the Father and the Son. Alternately the term could refer to the seven archangels who, according to Jewish tradition, stand before the throne of God (Tb 12:15; see also 1En 20:1–8; 90:21, 22; TLev 8:2; “I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.”). 1:5 Jesus Christ is presented as the Risen Savior, Lord of all (see Zec 12:10), giving hope to the early Christians that the Church will not always be dominated by a cruel state. Instead of washed, many Greek texts read “freed.” The term witness (Gr. martys), used only here and in 3:14 in the entire NT, refers to Christ, the authentic witness of all divine revelation; all that God has revealed is summed up in His life, witness, Passion, Resurrection, and exaltation. He has inaugurated the new age, for He is firstborn from the dead in His humanity and has achieved a universal sovereignty by His death, Resurrection, and revelation of His Kingdom for the world's salvation. 1:6 Those joined to the body of Christ in baptism comprise the messianic royal priesthood promised of old (see Ex 19:5, 6; Is 61:6; 1Pt 2:9; and the Anaphora of the Liturgy of St. Basil). This priestly ministry is to offer the world back to God in a sacrifice of praise and thanksgiving—eucharistically—as in the Orthodox Church's Divine Liturgy. The universe itself thus becomes hallowed, transfigured, and sacramental. Amen is Semitic. It signifies ratification: an acknowledgment of something trustworthy. From Fr. Lawrence Farley John sends this message to the seven churches in Asia who were under his pastoral care. By choosing but seven of these churches, John widens the intended audience, for seven is also the number symbolic of perfection. Thus the Revelation is intended not only to the seven churches of Asia, but also for the perfect totality of all God's churches. In calling God Him who is and was and who is coming, John describes God the Father as the One who is sovereign over time and history and therefore over all the historical events that touch us. God sits enthroned as Lord of the present, the past, and the future, and therefore there is nothing in the past, present, or future that can ever hurt us. God is the Lord of time and of all our days. The message not only comes from the hand of God, it also comes from the entire heavenly court. All in heaven offer the Church on earth this word of encouragement and triumph. The seven spirits before His throne are the seven archangels (see 5:6, “the seven spirits of God sent forth into all the earth,” and 8:2, the “seven angels who stand before God”). (In chapter 20 of the Book of Enoch, these angels are listed as Uriel, Raphael, Raguel, Michael, Saraqael, Gabriel, and Remiel.) Once again, the number seven is symbolic, an image for all the archangels who stand closest to God's throne and hear His counsel. In saying that this message comes from the seven spirits before His throne, John means that this message comes directly from the Throne itself, with secrets not given to the world at large. Later liturgical usage, in which reference to the Father and the Son was always followed by reference to the Holy Spirit, has misled some interpreters into seeing this reference to the seven spirits as a reference to the Holy Spirit. But when the Holy Spirit is mentioned in the Book of Revelation, He is referred to simply as “the Spirit” (e.g. 2:7; 14:13; 22:17), always in the singular and never as “seven spirits” or as a “sevenfold” Spirit. These seven spirits stand before God's throne; that is, they are portrayed as waiting upon God as a part of His heavenly court. It is inconceivable that the Divine Spirit, co-eternal and consubstantial with the Father and the Son, could be portrayed as such a servant. Indeed, the other references to the Spirit in the Apocalypse carry the suggestion of His sovereignty and authority. The message also comes from Jesus Christ, the faithful witness (Gr. martus; compare our English “martyr”). Christ bore faithful witness before Pilate to the Truth, even at the cost of His Life (1 Tim. 6:13); John stresses this so that we may imitate His faithfulness. The Lord does not call us to walk in any place where He has not gone before. Jesus is further described as the firstborn of the dead. In using this Jewish concept of the firstborn (in which the firstborn son is the main heir), John shows that Jesus Christ is the heir of the whole age to come; the entire coming Kingdom belongs to Him. His faithfulness unto death resulted in His victory and His inheriting all the world. Our faithfulness unto death will result in our sharing that victory. Death has no terrors for Jesus Christ, and so it need have none for us. Thus Christ is also the ruler of the kings of the earth. Caesar may think he has no superior or master, but Jesus, the humble carpenter crucified under the governor Pontius Pilate, is the true Master of the Roman Empire and indeed of the whole cosmos. The Christians of St. John's day, haunted by a sense of their own powerlessness and humility, were thus made to see their true dignity and power. The Church is described as those whom the Lord loves and therefore continues to protect and care for (the present tense is used to denote Christ's ongoing care), and as those who were loosed from their sins by His Blood. This is an important theme in the Apocalypse. The Cross of Christ was seen by secular Rome as His defeat and proof of how pathetic and deluded the Christians were—that they would worship a crucified man. But for John, the Cross is proof of the power of God that defeats all other powers. The Lord Himself said of the Cross, “I have overcome the world” (John 16:33). For St. John, our faith in Christ and His Cross also “overcomes the world” (1 John 5:5). Thus the Apocalypse speaks not only of us “making our robes white” in His Blood (7:14) but also of us overcoming Satan “by the Blood of the Lamb” (12:11). The Christians are not to be ashamed of Christ's Cross, for through His Blood they overcome death, Satan, and the whole world. In describing the Christians as a kingdom, priests to His God and Father, John asserts the privileges of the Christians in the face of the pride of Rome. The Roman powers may think the Christians are but poor, uneducated, and powerless, to be utterly disdained. John knows them to be God's own Kingdom, one destined to outlast all the kingdoms of the earth, and to be priests to God Himself, with access to His awe-inspiring Presence. Priests had status and honor in the Roman secular world, and St. John says this is the true status of the Christians before God. Bishop Averky 1:4.  The number seven is usually taken as an expression of fullness.  St John addresses here only the seven churches with which he, as one who lived in Ephesus, was in especially close and frequent contact.  But in these seven he addresses, at the same time, the Christian Church as a whole. Grace to you and peace from the Tri-Hypostatical Divinity.  The phrase ‘which is' signifies the Father, Who said to Moses: I am He that Is (Exod 3:14).  The expression ‘which was' signifies the Word, Who was in the beginning with God (John 1:2).  The phrase ‘which is to come' indicates the Comforter, Who always descends upon the Church's children in holy baptism and in all fullness is to descend in the future age (Acts 2). (St. Andrew of Caeserea, Commentary on the Apocalypse, chapter 1). By these “seven Spirits,” it is most natural to understand the seven chief angels who are spoken of in Tobit 12:15.  St Andrew of Caesarea, however, understands them to be the angels who govern the seven churches.  Other commentaries, on the other hand, understand by by this expression the Holy Spirit Himself, Who manifests Himself in seven chief gifts: the spirit of the fear of God, the spirit of knowledge, the spirit of might, the spirit of light, the spirit of understanding, the spirit of wisdom, the spirit of the Lord or the spirit of piety, and inspiration in the highest degree (compare Isa 11: 1-3; “There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots. 2 And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord. 3 And his delight shall be in the fear of the Lord. He shall not judge by what his eyes see, or decide by what his ears hear;.”) 1:5. The Lord Jesus Christ is called here “the faithful witness” in the sense that He has witnessed His Divinity and the truth of His teaching before men by His death on the Cross. “As Life and Resurrection, He is the first-born from the dead (Col 1:18, I Cor 15:20), and those over whom He rules will not see death, as did those who died and rose before, but will live eternally.  He is ‘prince of kings,' and Lord of lords (1 Tim 6:15), equal in might to the Father and one in Essence with Him” (St Andrew, chapter 1). 1:5-6.  “Kings and priest” are to be understood here not in the strict meaning, of course, but in the sense in which God has promised this to His chosen people through the prophets (Exod 19:6); that is, He has made us, true believers, to be the best, the holiest people, which is the same thing that a priest and king are with relation to the rest of mankind. Venerable Bede. 4. seven. By these seven churches he writes to every church, for universality is wont to be denoted by the number seven, in that all the time of this age is evolved from seven days. Grace. Grace he desires for us, and peace from God, the eternal Father, and from the sevenfold Spirit, and from Jesus Christ, Who gave testimony to the Father in His Incarnation. He names the Son in the third place, as he was to speak further of Him. He names Him also the last in order, as He is the first and the last; for He had already named Him in the Father by saying, “Who was to come.” 5. the first-begotten. This is the same that the Apostle says, “We have seen Jesus Christ for the suffering of death crowned with glory and honour.” And in another place, in setting forth the reproach of the cross, he added, “Wherefore also God highly exalted Him, and gave Him the Name which is above every name.” 6. priests. Because the King of kings and heavenly Priest united us unto His own body by offering Himself for us, there is not one of the saints who has not spiritually the office of priesthood, in that he is a member of the eternal Priest 7. cometh. He Who was concealed, when at the first He came to be judged, will be manifested at the time when He shall come to judge. He mentions this, that the Church which is now oppressed by enemies, but is then to reign with Christ, may be strengthened for the endurance of sufferings. pierced. When they see Him as a Judge with power, in the same form in which they pierced Him as the least of all, they will mourn for themselves with a repentance that is too late. Amen. By interposing an Amen, he confirms that without doubt that will happen, which, by the revelation of God, he knows most surely is to come to pass. Gregory of Caesarea. 1:4. John, to the seven churches that are in Asia: Grace to you and peace from the One who is, and who was, and who is to come, and from the seven spirits which are before his throne. Due to the existence of many churches in many places, he sent to only seven, mystically meaning by this number the churches everywhere, also corresponding to the present-day life, in which the seventh period of days is taking place. For this reason also he mentions seven angels and seven churches, to whom he says, Grace to you and peace from the Tri-hypostatic Divinity. For by the who is the Father is signified, who said to Moses, “I am He who is,” and by the who was the Logos, “who was in the beginning with God,” and by the who is to come the Paraclete, who always enlightens the children of the Church through holy Baptism, more completely and more strongly in the future. It is possible to understand the seven spirits as the seven angels who were appointed to govern the churches, not counting them equal to the most divine and royal Trinity, but mentioned along with it as servants, just as the divine Apostle said, “I call upon you in the presence of God and the chosen angels.” By the same token, this may be understood differently: the One who is, and who was, and who is to come, meaning the Father, who contains in himself the beginning, middle, and end of all that exists, and the seven spirits the activities of the Life-giving Spirit, following Christ God, who became man for our sake. For in many places each divine Person is indifferently placed and arranged by the Apostle. For this he says here: 1:5a. And from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. He is the one who witnessed to Pontius Pilate, faithful to his words in all things, the firstborn of the dead as life and resurrection, for those whom he governs will no more see death, like those who were dead before and rose, but will live eternally. Ruler of the kings, as “King of kings and Lord of lords,” equal in power with the Father and consubstantial. Elsewhere, ruler of the kings of the earth is also said earthly desires. If, according to the Blessed [15] Gregory, this usage of he who is, who was, and who is to come, the ruler of all refers to Christ, then it is not unreasonable that words similar to those which will be said shortly after refer to him, to which also the ruler of all is attached and without the repetition or introduction of another person. For here the addition of and from Jesus Christ appears to confirm the understanding we have presented. For it would be unnecessary if he were talking about the only Logos of God and the person of the Son to add immediately and from Jesus Christ in order to show him as distinct from the other one, the expressions that befit God equally honor and are appropriate to each of the divine Persons, and are common to the three, except for their distinctive properties, that is to say, the relationships , as said by Gregory the Theologian, and except for the Incarnation of the Logos. also clear from the things from which we learn, that in the Gospel the thrice-holy hymn of the Seraphim16 is said about the Son, in the speech of Paul in the Acts about the Holy Spirit, and then about the Father, in the offering of the awesome mysteries, to whom we are accustomed to say this prayer,19 as the blessed Epiphanios says in his homily On the Holy Spirit. these things to show that our own understanding does not contradict the patristic voices, and also, with God's help, we continue. 1:5b–6. To the One who loved us and freed us from our sins by his blood, 6 and made us kings and priests to God and his Father. Glory and dominion to him to the ages of ages. Amen. The glory belongs to him, it says, who freed us through love from the bondage of death, and washed the stains of sin through the outpouring of his life-giving blood and water. And he has made us “a royal priesthood” so that we may offer, instead of irrational sacrifices, “rational worship”22 as a living sacrifice to the Father.    

Sources:  Andrew of Ceasarea: Commentary on the Apocalypse Bishop Averky, The Epistles and the Apocalypse, Commentary on the Holy Scriptures of the New Testament (Volume III) Fr. Lawrence R. Farley. The Apocalypse of St. John; A Revelation of Love and Power St. Bede.  Explanation of the Apocalypse; Letter of Bede to Eusebius Fr. Thomas Hopko: AFR podcast - A Walk Through the Apocalypse (three parts) Dr. Jeanie Constantinau: Search the Scriptures Live – Series Fr. Stephen De Young; The Whole Counsel of God; Series on Revolution   Oca.org (Rainbow Series) There was a certain hesitation on the part of the early Church to include the book of Revelation in the canonical scriptures of the New Testament. The reason for this was obviously the great difficulty of interpreting the apocalyptic symbols of the book. Nevertheless, since the document carried the name of the apostle John, and since it was inspired by the Holy Spirit for the instruction and edification of the Church, it came to be the last book listed in the Bible, although it is never read liturgically in the Orthodox Church. [Comment on historical reasons why!] It is indeed difficult to interpret the book of Revelation, especially if one is unfamiliar with the images and symbols of the apocalyptic writings of the Bible, that is the Old Testament, and of the Judeo-Christian Tradition. There exists, however, a traditional approach to the interpretation of the book within the Church which offers insight into its meaning for the faithful. The wrong method of interpreting the book of Revelation is to give some sort of exclusive meaning to its many visions, equating them with specific, concrete historical events and persons, and to fail to understand the symbolical significance of the many images which are used by the author following biblical and traditional sources. First of all, the letters to the seven churches have both a historical and a universal meaning. The messages are clear and remain relevant to situations which have always existed in the Church and which exist today. For example, many older churches in all ages of history can he identified with the Church of Ephesus. Those under persecution can be compared with the Church in Smyrna. And not a few—perhaps some in America right now—can be judged with the Church in Laodicea. The seven letters remain forever as “prototypical” of churches that will exist until Christ's kingdom comes. The visions and prophecies of the main body of the book of Revelation present great difficulties, but mostly to those interpreters who would attempt to apply them to one or another historical event or person. If the general vision and prophecy of the book is seen as revealing the correlation between events “in heaven” and events “on earth,” between God and man, between the powers of goodness and the powers of evil, then, though many difficulties obviously remain, some will also immediately disappear. In the book of Revelation, one comes to understand that the Kingdom of God is always over all and before all. One sees as well that the battle between the righteous and the evil is perpetually being waged. There are always the faithful who belong to the Lamb, being crowned and robed by Him for their victories. There are always the “beasts” and the “dragons” which need to be defeated. The “great harlot” and the “great Babylon” are forever to be destroyed. The “heavenly Jerusalem” is perpetually coming, and one day it will come and the final victory will be complete. One notices as well that there is a universality and finality about the symbols and images of the book of Revelation, a meaning to be applied to them which has already been revealed in the scriptures of the Old Testament. Thus, for example, the image of Babylon stands for every society which fights against God, every body of persons united in wickedness and fleshliness. The image of harlotry universally applies as well to all who are corrupted by their passions and lusts, unfaithful to God Who has made them and loves them. The symbolic numerology also remains constant, with the number 666 (13.18), for example, symbolizing total depravity, unlike 7 which is the symbol of fulness; and the number 144,000 (14.3) being the symbol of total completion and the full number of the saved, the result of the multiplication of 12 times 12—the number of the tribes of Israel and the apostles of Christ. Thus, through the images of the book of Revelation, a depth of penetration into universal spiritual realities is disclosed which is greater than any particular earthly reality. The insight into the meaning of the book depends on the inspiration of God and the purity of heart of those who have eyes to see and ears to hear and minds willing and able to understand. In the Orthodox Church, the book of Revelation has great liturgical significance. The worship of the Church has traditionally, quite consciously, been patterned after the divine and eternal realities revealed in this book. The prayer of the Church and its mystical celebration are one with the prayer and celebration of the kingdom of heaven. Thus, in Church, with the angels and saints, through Christ the Word and the Lamb, inspired by the Holy Spirit, the faithful believers of the assembly of the saved offer perpetual adoration to God the Father Almighty. The book of Revelation, although never read in the Orthodox Church, bears witness to the divine reality which is the Church's own very life. [Comment on other reasons!] The Spirit and the Bride [the Church] say, “Come.” And let him who hears say, “Come.” And let him who is thirsty come, let him who desires take the water of life without price. “Surely I am coming soon” [says Jesus, the Lord]. Amen. Come, Lord Jesus! (22.17, 20)   From: https://www.oca.org/orthodoxy/the-orthodox-faith/doctrine-scripture/new-testament/book-of-revelation  on 9/11/2024 The Last Judgment – The Experience of Prayer and Worship   St. Tikhon's Seminary, Orthodox Daily Prayers (St. Tikhon's Seminary Press, 1982).   Morning Prayers: The Judge will come suddenly and the acts of every man will be revealed; but in the middle of the night we cry with fear: Holy! Holy! Holy! art Thou, O God; through the Theotokos, have mercy on us. 6th Prayer, by St. Basil the Great … Grant us to pass through the entire night of this present life with a watchful heart and a sober mind, awaiting the coming of the bright and manifest day of Thine only-begotten Son, our Lord, God and Savior Jesus Christ, when the Judge of all will come with glory to reward each according to his deeds. May we not be found fallen and lazy, but alert and roused to action, prepared to enter into His joy and the divine chamber of His glory, where the voice of those who feast is unceasing and indescribable is the delight of those who behold the inexpressible beauty of Thy countenance. For Thou art the true Light which enlightens and sanctifies all, and all creation hymns Thee unto ages of ages. Amen. A Midnight Song to the Most Holy Theotokos I am tossed in the tempest of life: direct me to the path of repentance. Deliver me from the eternal flame, from the evil worm, and from hell. Make me not a joy for demons, though I am guilty of many sins. Compline O Christ, give rest to the souls of Thy servants with the saints, where there is no sickness, sorrow or sighing, but everlasting life. Resurrection Tropar, Tone 3 Let the heavens rejoice! Let the earth be glad! For the Lord has shown strength with His arm! He has trampled down death by death! He has become the firstborn of the dead! He has delivered us from the depths of hell, and has granted the world great mercy! Prayer to the Most Holy Theotokos Guard my wretched soul at the time of my death, driving away the dark forms of the evil demons. Deliver me from eternal torments at the Day of Judgment and reveal me an heir of the inexpressible glory of your Son and our God.   Evening Prayers 4th Prayer, of St. Macarius the Great … Covering me Thyself, protect me from every assault of the enemy through Thy divine Power, inexpressible Love for mankind and Strength. Cleanse, O God, cleanse the multitude of my sins. Be pleased, O Lord, to deliver me from the snares of the Evil One, and save my passionate soul. When Thou comest in glory, illumine me with the light of Thy countenance. May I fall uncondemned into a sleep free of apparitions. Keep the thoughts of Thy servant untroubled, and keep far from me every satanic activity. Enlighten the reason-endowed eyes of my heart, that I fall not into the sleep of death. Send to me an angel of peace, the guide and guardian of my soul and body, that he may deliver me from my enemies. Then, when I arise from my bed, I shall offer Thee prayers of thanksgiving…   For the Day Lord, exclude me not from Thy heavenly blessings. Lord, deliver me from eternal torments… Lord Jesus Christ, inscribe me, Thy servant, in the book of life, and grant me a good end.… Lord of Heaven and earth, remember me, Thy sinful, shameful and impure servant, in Thy Kingdom. …   8th Prayer, to our Lord Jesus Christ … Yea, O Lord my Creator, Who desirest not the death of the sinner, but that he should return to Thee and live: grant repentance to me, wretched and unworthy. Snatch me from the jaws of the consuming serpent, its mouth opened to devour me and take me down to hell alive. …   Canon of Repentance Have mercy on me, O God, have mercy on me! When the thrones will be set up for the dread Judgment, the deeds of all men will be recalled. Alas for the sinners who will be sent to torment! Knowing this, my soul, repent of your evil deeds! Have mercy on me, O God, have mercy on me! The righteous shall rejoice, but sinners shall lament. No one will be able to help us at that moment—our deeds will condemn us! Before the end comes, repent of your evil deeds! … Our present path is wide and conducive to pleasures, but bitter will the Last Day be when the soul will part from the body. O man, beware of those pleasures, for the sake of the Kingdom of God. … Contemplate, my soul, the bitter hour of death and the dread judgment of your Creator and God. Threatening angels will seize you, my soul, and lead you to eternal flames. Repent before your death, therefore, crying: O Lord, have mercy on me, a sinner! … Put not your hope in corruptible wealth, my soul, nor in things unjustly gathered. You do not know to whom you will leave it all. Instead, cry out: O Christ God, have mercy on me, the unworthy! Have mercy on me, O God, have mercy on me! Remember, my soul, both the eternal life and the Heavenly Kingdom prepared for the saints and the outer darkness and divine wrath prepared for the wicked. Then cry out: O Christ God, have mercy on me, the unworthy! Have mercy on me, O God, have mercy on me! How can I not weep when I think of death? I have seen my brother lying in the tomb without glory and without form. What can I expect? What can I hope? Only grant me, Lord, repentance before the end. (twice) Have mercy on me, O God, have mercy on me! I believe that Thou wilt come to judge the living and the dead, and that everyone will stand in his rank: the old and the young; masters and princes; virgins and priests. Where will I find myself? Therefore, I cry out: grant me, Lord, repentance before the end. … Have mercy on me, O God, have mercy on me! I now turn to you, angels, archangels, and all the heavenly host who stand by the throne of God: pray to your Creator that He deliver my soul from eternal torments. Have mercy on me. O God, have mercy on me! I now weep before you, holy patriarchs, kings and prophets, apostles and hierarchs, and all the elect of Christ: help me at the Judgment, that my soul be saved from the strength of the Enemy. Have mercy on me, O God, have mercy on me! I now lift up my hands to you, holy martyrs, desert-dwellers, virgins, righteous ones, and all saints who pray to the Lord for the whole world: may He have mercy on me at the hour of my death. Most Holy Theotokos, save us! Help me, Mother of God, for I have great hope in you! Pray to your Son, that when He sits to judge the living and the dead, He may place me at His right hand, even though I am unworthy.   Canon to the Guardian Angel I think of the Dread Day and weep over my evil deeds. How shall I answer the immortal King? Or how shall a prodigal like me dare to look up at the judge? O compassionate Father, only-begotten Son, and Holy Spirit: have mercy on me!   PRAYERS IN PREPARATION FOR HOLY COMMUNION 1st Prayer, of Saint Basil the Great O Lord Jesus Christ my God, may the communion of Thy most pure and life-creating mysteries not bring me into judgment, nor may I become weak in soul and body by partaking in an unworthy manner, but grant me to receive communion of Thy holy things without condemnation even to my very last breath, and by them to receive communion of the Holy Spirit, provision for the journey of eternal life, and an acceptable answer at Thy dread judgment seat; that I, together with all Thy chosen ones, may also be a partaker of the incorruptible blessings which Thou hast prepared for those who love thee, O Lord, in whom Thou art glorified forever. Amen. … 3rd Prayer, of St. Simeon Metaphrastes Through Thy glorious Ascension Thou didst deify the flesh which Thou didst assume, and placed it on the throne at the Father's right hand. Grant me to receive a place at the right hand with the saved through communion of Thy holy mysteries… Thou hast promised to come again to judge the world in righteousness. Grant that I may go to meet Thee in the clouds, my Judge and Creator, with all Thy saints; that I may glorify and praise Thee without end, together with Thy Father Who is without beginning, and Thy most holy and good and life-creating Spirit, now and ever and unto ages of ages. Amen.   5th Prayer, of St. Basil the Great for the correction and grounding of my life, for the increase of virtue and perfection, for the fulfillment of Thy commandments, for the communion of the Holy Spirit, for the journey of eternal life, for a good and acceptable answer at Thy dread judgment, but not for judgment or condemnation. Amen. Troparia With love hast Thou drawn me, O Christ, and with Thy divine love hast Thou changed me. Burn away my sins with a spiritual fire and satisfy me with joy in Thee, that I may joyfully magnify Thy two comings, O Good One. How shall I, who am unworthy, enter into the radiance of Thy saints? If I dare to enter the bridal-chamber, my garment accuses me, for it is not a wedding garment, and the angels will bind me and cast me out. Cleanse, O Lord, the filth of my soul and save me, for Thou lovest mankind. And this prayer: O Master Who lovest mankind! O Lord Jesus Christ my God! May these holy things not be to my condemnation, though I am unworthy of them. May they be for the cleansing and sanctification of my soul and body and a pledge of the life and Kingdom that are to come…   PRAYERS OF THANKSGIVING AFTER COMMUNION Glory to Thee, O God! Glory to Thee, O God! Glory to Thee, O God! … let them be for the healing of soul and body, the repelling of every adversary, the illumining of the eyes of my heart, the peace of my spiritual powers, a faith unashamed, a love unfeigned, the fulfilling of wisdom, the observing of Thy commandments, the receiving of Thy Divine Grace, and the attaining of Thy Kingdom. Preserved by them in Thy holiness, may I always remember Thy Grace and live not for myself alone, but for Thee, our Master and Benefactor. May I pass from this life in the hope of eternal life, and so attain to the everlasting rest, where the voice of those who feast is unceasing, and the gladness of those who behold the goodness of Thy countenance is unending. For Thou art the true desire and the ineffable joy of those who love Thee, O Christ our God, and all creation sings of Thy praise forever. Amen.   Another Prayer O Lord Jesus Christ our God: let Thy holy Body be my eternal life; Thy precious Blood, my remission of sins. Let this Eucharist be my joy, health, and gladness. Make me, a sinner, worthy to stand on the right hand of Thy glory at Thine awesome second Coming, through the prayers of Thy most pure Mother and of all the saints.   Sacraments Etc.   St. Tikhon's Monastery, trans., The Great Book of Needs: Expanded and Supplemented, vol. I.   Naming on the Eighth Day   …, and that he (she) may be perfected by the dread Mysteries of Thy Christ, so that, having lived according to Thy commandments, and having preserved the seal unbroken, he (she) may receive the blessedness of the Elect in Thy Kingdom: By the grace and love for mankind of Thine Only-begotten Son, with Whom Thou art blessed, together with Thy Most-holy, Good and Lifegiving Spirit, now and ever, and unto the ages of ages. [1]   Making of a Catachemen Inscribe him (her) in Thy Book of Life, and unite him (her) to the flock of Thine inheritance Exorcism for He shall come, and shall not tarry, to judge all the earth; and He shall punish thee and thy cooperating host in the fiery Gehenna, consigning thee to outer darkness, where the worm ceases not and the fire is not quenched.   Baptism … that, being planted in the likeness of Thy death through Baptism, he (she) may become a partaker of resurrection; and, preserving the gift of Thy Holy Spirit, and increasing the deposit of grace, he (she) may receive the prize of his (her) high calling, and be numbered with the firstborn, whose names are written in heaven.   Chrismation confirm him (her) in the Orthodox Faith; deliver him (her) from the evil one and all his devices; and preserve his (her) soul in purity and righteousness, through the saving fear of Thee, that, in every deed and word, being acceptable unto Thee, he (she) may become a son (daughter) and heir of Thy heavenly Kingdom.   After Prayer … Yes, for now he (she) that is illumined by the rays of grace through spiritual birth, has been given into your arms by me, a sinner: that he (she) that was in darkness, after rebirth, will stand before the Heavenly Father in another age, as pure as today, and, in soul, whiter than snow, from the bath of regeneration. Thus, undefiled and unblemished by the action of the serpent which comes from the flesh, he (she) shall stand before the sincere Judge, Who will render to each according to his deeds. And clearly today, through your lips the cursed satan was cast out and all his activities; and God the Creator of all adopted him (her), who by grace acquired spiritual birth, and was clothed as a member of the Church of Christ with the confession of the True Christian Faith. Thus, all the days of his (her) life let him (her) remain in the One Faith without parting from the Church, and in the grace of adoption by the immutable God. Let him (her) never turn aside to the works of the evil satan, and let him (her) ever stand opposed to him. And, with the help of God he (she) shall be revealed as a mighty destroyer of all his snares, as a soldier of Christ, strengthened by the seal of the gift of the Holy Spirit in the war against him. And after such God-pleasing struggles, he (she) shall receive from the Originator and Judge of struggles labor in the Heavenly Kingdom—the great blessedness of life eternal.   Confession (this is not generally read, but is part of the teaching) …. But do not conceal even one sin, not even because of shame, for I also am a man subject to passions, able to fall into similar sins, and I have experience of the weakness of man. And when despising the shame which you shall expose to the One God, through me, you will not be accused of these sins before the Angels of God and before all men at the dread Judgement. But if you hide anything, before me, from the One God, then you will be accused before the universal assembly, and you shall not be delivered from eternal punishment…   Another exhortation for Confession … But abiding in continual repentance for sins, strive to increase good deeds, that, through repentance, you not only be delivered of eternal torment, but also that you may be counted worthy, by God, of unending life for your good work, from whom will always come assistance to you for all your good beginnings, for the performing of good deeds, and mercy and blessing all the days of your life, and that you may be counted worthy to receive in the future age the gift of eternal life.   Weddings/Crowning O God, our God, Who didst come to Cana of Galilee, and didst bless the marriage there: Do Thou bless also these Thy servants, who, by Thy providence, are joined together in the communion of marriage. Bless their comings in and their goings out, replenish their life with good things, and accept their crowns in Thy Kingdom, preserving them spotless, undefiled, and without reproach, unto the ages of ages.   The Office of Holy Oil/Annointing … For Thou didst not create man for destruction, but for the keeping of Thy commandments, and for the inheritance of life incorruptible, and unto Thee do we send up glory, together with the Father and the Holy Spirit, now and ever, and unto the ages of ages. Choir: Amen.   Funeral   St. Tikhon's Monastery, trans., The Great Book of Needs: Expanded and Supplemented, vol. III   BEFORE THE PARTING OF THE SOUL FROM THE BODY  (comfort and protection against terror) The rending of the bonds, the sundering of the natural law that holds the whole fleshly composition together, causes me anguish and unbearable necessity. Glory.… Do thou translate me, O Sovereign Lady, in the sacred and precious arms of the holy Angels, that sheltered by their wings, I not see the impious, foul and dark form of the demons. Now and ever.… O All-pure Chamber of God, count me worthy of the heavenly, supersensual Chamber, and kindle thou my smoldering and dimming light with the holy oil of thy mercy. … Do thou count me worthy to escape the hordes of bodiless barbarians, and rise through the aerial depths and enter into Heaven, that I may glorify thee unto the ages, O holy Theotokos. O thou that gavest birth to the Lord Almighty, when I come to die, do thou banish far from me the commander of the bitter toll-gatherers and ruler of the earth, that I may glorify thee unto the ages, O holy Theotokos. Let us bless the Father, and the Son, and the Holy Spirit, the Lord. When the last great trumpet sounds at the fearful and dread resurrection of judgment unto all that shall arise, do thou remember me then, O holy Theotokos.   THE OFFICE AT THE DEPARTURE OF THE SOUL FROM THE BODY   [rest, forgiveness, bosom of Abraham, deliverance from death, eternal life, paradise vs hell]   We beseech Thee, O Unoriginate Father, Son and Holy Spirit: Cast not into the bottom of [Hell] the soul that was infected by the plague of the soul-corrupting world, and has passed over unto Thee, the Creator, O God, my Savior. With the Saints give rest, O Christ, to the soul of Thy servant, where sickness is no more, neither sorrow nor sighing, but life everlasting.   In the nourishment of Paradise where the souls of the Righteous who served Thee abide [repeated often], do Thou, O Christ, join with them the soul of Thy servant who is singing: O God of our fathers, blessed art Thou.   … Deliver him (her) from eternal torment and the fire of Gehenna, and grant him (her) the participation and delight of Thine eternal good things prepared for them that love Thee...   Matins– rest, forgiveness, eternal life with the blessed   O God of spirits and of all flesh, Who hast trampled down death and overthrown the devil, and given life unto Thy world: Do Thou Thyself, O Lord, give rest unto the soul of Thy departed servant, N., in a place of brightness, in a place of green pasture, in a place of repose, whence sickness, sorrow and sighing have fled away. As Thou art a good God and the Lover of Mankind, do Thou pardon every transgression that he (she) has committed, whether by word or deed or thought, for there is no man that lives yet does not sin. For Thou only art without sin; Thy righteousness is righteousness forever, and Thy word is truth.   I am an image of Thine ineffable glory, though I bear the wounds of sin. Take pity on Thy creature, O Master, and cleanse me by Thy loving-kindness. And grant me the desired fatherland, making me again a citizen of Paradise. Refrain:           Blessed art Thou, O Lord; teach me Thy statutes. O Thou Who of old didst fashion me out of nothingness and didst honor me with Thine Image divine, but when I transgressed Thy commandment, didst return me again unto the earth whence I was taken: Raise me up according to Thy Likeness, that I may be restored to my former beauty. Refrain:           Blessed art Thou, O Lord; teach me Thy statutes. Give rest, O God, to Thy servant and establish him (her) in Paradise, where the choirs of the Saints and the Righteous shine like the stars, O Lord. Give rest to Thy servant who has fallen asleep, overlooking all his (her) transgressions. Glory to the Father, and to the Son, and to the Holy Spirit. (To the Holy Trinity) The threefold radiance of the one Godhead let us piously hymn, crying out: Holy art Thou, O Father Who hast no beginning, Co-unoriginate Son and Divine Spirit. Illumine us who serve Thee in faith, and snatch us from the fire eternal. Now and ever, and unto the ages of ages. Amen. (Theotokion) Rejoice, O pure One, who gavest birth to God in the flesh for the salvation of all, and through whom mankind has found salvation. Through thee may we find Paradise, O Theotokos pure and blessed.   In the dread day when Thou shalt come in Thine ineffable glory upon the clouds to judge the whole world, be Thou well-pleased, O Redeemer, that Thy faithful servant whom Thou hast received from the earth may meet thee with brightness.   May Christ give thee rest in the land of the living and open unto thee the gates of Paradise, and declare thee a citizen of the Kingdom. And may He grant thee forgiveness for those things wherein thou hast sinned in life, O thou who lovest Christ. … Rejoice and be exceedingly glad, for great is your reward in Heaven. Let us give ear unto what the Almighty saith: Woe unto them that seek to behold the terrible day of the Lord! For it is darkness; for all things shall be tried with fire.   The First Epistle to the Thessalonians (Pericope 270—1 Thess. 4:13–17): Brethren, I would not have you to be ignorant concerning those who are asleep, that you sorrow not, even as others who have no hope. For if we believe that Jesus died and rose again, even so will God bring with Him those also who die in Jesus. For this we say unto you by the word of the Lord: that we who are alive and remain unto the coming of the Lord, shall not precede those who have died. For the Lord Himself, with a shout of command, with the voice of the Archangel and with the trumpet of God, shall come down from Heaven; and the dead in Christ shall rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And so shall we ever be with the Lord.   The Gospel according to John (Pericope 16—John 5:24–30): The Lord said to the Jews that came unto Him: “Verily, verily I say unto you, he that hears My Word and believes in Him that sent Me, has eternal life and shall not come into condemnation, but passes from death unto life. Verily, verily I say unto you, the hour is coming and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. For as the Father has life in Himself, so has He given to the Son to have life in Himself, and has given Him authority to execute judgment also, because He is the Son of Man. Marvel not at this; for the hour is coming in which all that are in the graves shall hear the voice of the Son of God and shall come forth—they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. I can of Mine own Self do nothing. As I hear, I judge; and My judgment is just, for I seek not Mine own will, but the will of the Father Who has sent Me.”   The Last Kiss. When the soul is about to be carried away from the body with violence by dread Angels, it forgets all kinsmen and acquaintances and is troubled concerning standing before the tribunal that is to come, that shall pass judgment upon vain things and much-toiling flesh. Then, entreating the Judge, let us all pray that the Lord will forgive him (her) the things that he (she) has done.   Save them that put their trust in thee, O Mother of the Sun that setteth not, O Begetter of God. With thy prayers entreat the Most-good God, we pray, that He will give rest unto him (her) that now has been taken away, where the souls of the Righteous repose. Show him (her) to be an heir of divine good things, in the courts of the Righteous, unto memory eternal, O all-undefiled One. Glory … (TONE 6): Beholding me voiceless and deprived of breath, weep for me, O brethren and friends, kinsmen and acquaintances. For yesterday I conversed with you, and suddenly the dread hour of death came upon me. But come, all you that love me, and kiss me with the last kiss. For no more will I walk with you or converse with you. For I depart unto the Judge with Whom there is no respect of persons. For slave and master stand together before Him, king and warrior, rich and poor, in equal worthiness; for each, according to his deeds, is glorified or put to shame. But I beg and entreat you all, that you pray without ceasing unto Christ God for me, that I not be brought down unto the place of torment according to my sins, but that He will appoint me to the place where is the light of life.   9th Hour (Final Prayer of St. Basil the Great) Rescue us from the hand of the adversary, and forgive us our sins, and mortify our carnal mind; that, putting aside the old man, we may be clad with the new, and live for Thee, our Master and Benefactor; and that, so following after Thy commandments, we may attain unto rest eternal, where is the abode of all who rejoice.   Great Vespers None – note that it does NOT include Octoechos and Menaion!   Orthros/Matins Does NOT include Octoechos and Menaion. Prayer of Light.  . Illumine in our hearts the true Sun of Your righteousness, enlighten our minds and guard all our senses, that, as in the day, walking nobly in the way of Your commandments, we may attain to life eternal, for with You is the fountain of life, and that we may be vouchsafed to come to the enjoyment of Your unapproachable light. Evlogetaria.  Blessed art Thou, O Lord; teach me Thy statutes. The company of the Angels was amazed, when they beheld Thee numbered among the dead, yet Thyself, O Savior, destroying the power of death, and with Thee raising up Adam and releasing all men from hades. Tropar after Psalm 50.  Jesus, having risen from the grave as He foretold, hath given unto us life eternal and Great Mercy.     Divine Liturgy Does NOT include Octoechos and Menaion Creed.  …I look for the Resurrection of the dead, And the Life of the world to come. Amen. Anaphora.  … Thou it was who didst bring us from non- existence into being and, when we had fallen away, didst raise us up again and didst not cease to do all things until thou hadst brought us up to heaven and hadst endowed us with thy kingdom which is to come… … Having in remembrance, therefore, this saving commandment and all those things which have come to pass for us: the cross, the grave, the third-day resurrection, the ascension into heaven, the sitting at the right hand, and the second and glorious coming: Thine own of thine own… … That to those who shall partake thereof they may be unto vigilance of soul, unto forgiveness of sins, unto the communion of thy Holy Spirit, unto the fulfillment of the kingdom of heaven and unto boldness toward thee, not unto judgment nor unto condemnation… Before Lord's Prayer… Vouchsafe us to partake of thy heavenly and dread mysteries of this sacred and spiritual table, with a pure conscience, unto forgiveness of sins, unto pardon of transgressions, unto communion of the Holy Spirit, unto inheritance of the kingdom of heaven, unto boldness toward thee, and not unto judgment nor unto condemnation. Lord's Prayer.  ..thy kingdom come; thy will be done on earth, as it is in heaven… Communion Prayer.  …unto forgiveness of sins and unto life everlasting…. [1] St. Tikhon's Monastery, trans., The Great Book of Needs: Expanded and Supplemented, vol. I (South Canaan, PA: St. Tikhon's Seminary Press, 2000), 7–8.

What do Katy Perry, Charles Dickens, and the Bible all have in common? They're responsible for some of the most famous lines in history. And in this episode, you'll find out why.  Mark, an author and mad scientist of language, reveals the secret sauce to memorable writing: rhetorical devices. Chiasmus. Anaphora. Antithesis. Synecdoche.  Writing today (i.e. texting and Tweeting) is concise and hyper-minimal — which is fine, if you're writing the instruction manual for a new dishwasher. But the most memorable works of writing lean into the beauty of words. It's not about using overly purple prose. It's about using rhetorical formulas to create unforgettable lines, to shape ideas that stick in your reader's brain.  If you want to write something that sticks in your reader's brain — a book, a poem, a speech — then this episode is for you. SPEAKER LINKS:  Twitter: https://x.com/inkyfool Blog: https://blog.inkyfool.com/ Books: https://www.amazon.com/stores/author/B005Z05REO WRITE OF PASSAGE:  Want to learn more about the next class Write of Passage? Click here: https://writeofpassage.com/ PODCAST LINKS:  Website: https://writeofpassage.com/how-i-write YouTube: https://www.youtube.com/@DavidPerellChannel/videos Apple: https://podcasts.apple.com/us/podcast/how-i-write/id1700171470 Spotify: https://open.spotify.com/show/2DjMSboniFAeGA8v9NpoPv Learn more about your ad choices. Visit megaphone.fm/adchoices

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You go talk to your friends, talk to my friends, talk to me. Let's get ready for "The Tortured Poets Department" and explore the concept of poetic repetition in Taylor Swift's songs. From understanding epizeuxis and anaphora to seeing how Taylor uses these devices in “We Are Never Ever Getting Back Together”' “Shake It Off” and “This Love,” we discuss how repetition can seem deceptively simple while still communicating a clear message. Understanding the purpose of any text can help enrich your experience of that art, and this week's episode helps us understand the power of some of Taylor's less complicated lyrics. Tune into this week's conversation to see why simplicity can be powerful, and perhaps we may even convince you to appreciate a song you don't necessarily want to listen to on repeat.    Helpful definitions: Epizeuxis (a.k.a. palilogia) - the immediate repetition of a word or phrase for rhetorical or poetic effect. For example, "the children squealed with glee, with glee” or “Shake it off, shake it off” Anaphora - repetition of a word or expression at the beginning of successive phrases, clauses, sentences, or verses especially for rhetorical or poetic effect. For example, Lincoln's "we cannot dedicate—we cannot consecrate—we cannot hallow—this ground.” OR “Please don't be in love with someone else, please don't have somebody waiting on you.”  Epistrophe - repetition of a word or expression at the end of successive phrases, clauses, sentences, or verses especially for rhetorical or poetic effect. For example, Lincoln's "of the people, by the people, for the people.” or “And it was enchanting to meet you / All I can say is it was enchanting to meet you”    Mentioned in this episode:  Tale of Two Cities by Charles Dickens King Lear by William Shakespeare Walden by Thoreau  Macbeth by William Shakespeare Mean Girls  Harry Potter and the Goblet of Fire by J.K. Rowling Friends   Looking for an audiobook? Check out our Libro.fm playlist tinyurl.com/aptslibro   Affiliate Codes:  Libro.fm:  Receive 2 audiobook credits for $14.99 USD with your first month of membership by using the code APTS - Redeem here or at tinyurl.com/aptslibro  Get 30% off any audiobook from the AP Taylor Swift playlist with the code APTS30 - Audiobooks eligible for promo code found here: tinyurl.com/aptslibro ***   Episode Highlights:  [01:25] Introduction to Poetic Repetition [06:43] “We Are Never Ever Getting Back Together,” Red (Taylor's Version) [22:00] “Shake It Off,” 1989 (Taylor's Version) [40:45] “This Love,” 1989 (Taylor's Version)   Subscribe to get new episode updates: aptaylorswift.substack.com/subscribe   Follow us on social!  TikTok → tiktok.com/@APTaylorSwift Instagram → instagram.com/APTaylorSwift YouTube → youtube.com/@APTaylorSwift Link Tree →linktr.ee/aptaylorswift Bookshop.org → bookshop.org/shop/apts Libro.fm → tinyurl.com/aptslibro   This podcast is neither related to nor endorsed by Taylor Swift, her companies, or record labels. All opinions are our own. Intro music produced by Scott Zadig aka Scotty Z.

Bible Study – Job Class Two: Job 1: 6-12 From the Orthodox Study Bible. Satan is Permitted to Test Job 6.  Then as it so happened one day that behold, the angels of God came to present themselves before the Lord, and the devil also came with them.  7. The Lord said to the devil, “Where did you come from?” So the devil answered the Lord and said, “I came here after going about the earth and walking around under heaven.” 8. Then the Lord said to him, “Have you yet considered my servant Job, since there is none like him on the earth: a blameless, true, and God-fearing man, and one who abstains from every evil thing?” 9. So the devil answered and said before the Lord, “Does Job worship the Lord for no reason? 10. Have you not made a hedge around him, around his household, and around all that he has on every side?  You have blessed the work of his hands, and his cattle have increased in the and.  11.  But stretch out Your hand and touch all that he has, and see if he will bless You to Your face.” 12.  Then the Lord said to the devil, “Behold, whatever he has I give into your hand; but do not touch him.”  Thus the devil went out from the Lord. Let's break this down. v. 6; why were the angels of God presenting themselves before the Lord? Many angels surround Him continually; ·      Anaphora of St. John Chrsysostom.  For all these things we give thanks unto Thee, and to Thine only-begotten Son, and to Thy Holy Spirit; for all things of which we know and of which we know not, whether seen or unseen; and we thank Thee for this Liturgy which Thou hast willed to accept at our hands, though there stand by Thee thousands of archangels and hosts of angels (Daniel 7:10) the Cherubim and the Seraphim, six- winged (Isiah 6:2) many-eyed (Revelations 4:8) who soar aloft, borne on their wings:  Singing the triumphant hymn, shouting, proclaiming, and saying: “Holy! Holy! Holy! Lord of Sabaoth! Heaven and earth are full of Thy glory'. (Isaiah 6:3) Hosanna in the highest! Blessed is He that comes in the name of the Lord! Hosanna in the highest. (Mathew 21:9, Mark 11:9-10, Psalms 118:26) ·      Hebrews 12:22.  But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to thousands upon thousands of angels in joyful assembly,    Possibly – they are part of His Divine Council ·      Psalm 81:1-2a; “God stood in the assembly of gods; He judges in the midst of gods,”   ·      Psalm 88: 9-13 (89:6-8). “The heavens shall confess Your wonders, O Lord, and Your truth in the church of the saints.  For who in the clouds shall be compared to the Lord and who among the sons of God shall be compared to the Lord?” More likely – they are ministering angels ·      Hebrews 1:14.  Are not all angels ministering spirits sent to serve those who will inherit salvation? ·      Psalms 90:11.  For he will command his angels concerning you to guard you in all your ways; ·      Matthew 18:10.  “See that you do not despise one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven. Hesychius of Jerusalem (5th Century - not recognized as a saint): Was there ever a time when the angels did not stand before the Lord? Was it not written about them that “a thousand thousands served him, and ten thousand times ten thousand stood before him”? (Daniel 7:11)But this coming, in our opinion, is that of the angels who had been sent to serve human beings. Paul actually says, “Are not all angels ministering spirits sent to serve those who will inherit salvation?” HOMILIES ON JOB 2.1.6. More on v.6: why was the devil with him? Note – the problem is why God would be talking with the devil, and why the devil could even stand to be in His presence. One way to resolve this is to note that there are other places in scripture when God talks to the devil and demons (temptation in the wilderness, demons at Gardenes). Another way is to say that it wasn't really “THE Devil”, it was “The Satan”, which is a job title, “The Adversary.”  This takes us back to the Divine Council.  As Michael Heiser writes; Evidence for exactly the same structures in the Israelite council is tenuous. Despite the fact that popular Israelite religion may have understood Yahweh as having a wife, Asherah (see Hess), it cannot be sustained that the religion of the prophets and biblical writers contained this element or that the idea was permissible. There is also no real evidence for the craftsman tier. However, the role of the śāṭān (see Satan), the accuser who openly challenges God on the matter of Job's spiritual resilience, is readily apparent (Job 1:6–12; 2:1–6). In the divine council in Israelite religion Yahweh was the supreme authority over a divine bureaucracy that included a second tier of lesser ʾĕlōhîm (bĕnê ʾēlîm; bĕnê ʾĕlōhîm or bĕnê hāʾĕlōhîm) and a third tier of malʾākîm (“angels”). In the book of *Job some members of the council apparently have a mediatory role with respect to human beings (Job 5:1; 15:8; 16:19–21; cf. Heb 1:14). M. S. Heiser, “Divine Council,” ed. Tremper Longman III and Peter Enns, Dictionary of the Old Testament: Wisdom, Poetry & Writings (Downers Grove, IL; Nottingham, England: IVP Academic; Inter-Varsity Press, 2008), 114. However, these are not the tacts that St. John Chrysostom took.  By his time, this Satan had been seen to be the same as the fallen angel in the garden etc. ·      He had a lot to say about how angels and demons are mixed together here on earth (even remarking on the headcover passage 1 Corinthians 11:10).  This has obvious implications for us and our spiritual lives! ·      He also said that there was no way the devil could talk to God in this way, and that this is written for the sake of the story (page 24). Also his comment on being rich already putting Job into the arena. [NOTE: I was kidding/prodding about St. John being woke, but he was/is supremely concerned for the poor and the obligations of the rich. Before the term became altered and politicized, this made him a strong promoter of social justice.] v. 7–8 Where Have You Come From? St Gregory the Great: Satan's “going to and fro on the earth” represents his exploring the hearts of the carnal. In this way he is seeking diligently for grounds of accusation against them. He “goes round about the earth,” for he surrounds human hearts in order to steal all that is good in them, that he may lodge evil in their minds, that he may occupy completely what he has taken over, that he may fully reign over what he has occupied, that he may possess the very lives of those he has perfected in sin. Note that he does not say he has been flying through the earth but that he has been “walking up and down it.” For in fact he is never easily dislodged from whomever he tempts. But where he finds a soft heart, he plants the foot of his wretched persuasion, so that by dwelling there, he may stamp the footprints of evil practice, and by a wickedness similar to his own he may render reprobate all whom he is able to overcome. But in spite of this, blessed Job is commended with these words, “Have you considered my servant Job? There is no one like him on the earth, a blameless and upright man who fears God and turns away from evil.” To him, whom divine inspiration strengthens to meet the enemy, God praises as it were even in the ears of Satan. For God's praise of Job is the first evidence of Job's virtues, so that they may be preserved when they are manifested. But the old enemy is enraged against the righteous the more he perceives that they are hedged around by the favor of God's protection. MORALS ON THE BOOK OF JOB 2.65.66. v. 1:9–10 Does Job Fear God for Nothing? St. John Chrysostom: Do you see that Job's wealth was a gift from God? Do you see that it was not the fruit of injustice? How Job had to suffer in order to demonstrate to people that his wealth was not the fruit of injustice! And behold, the devil himself bore witness to him from above and did not realize that he praised Job as well by saying that he had not acquired that wealth through illicit trading and through the oppression of others. Instead, Job owed his wealth to God's blessing, and his security came from heaven. You would have not rejoiced if Job had not been virtuous. But the devil praised and covered him with laurels without realizing what he was doing. COMMENTARY ON JOB 1:10. Manlio Simonetti and Marco Conti, eds., Job, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2006), 4–5. Robert Charles Hill.  St. John Chrysostom Commentaries on the Sages, Volume One – Commentary on Job.  Holy Cross Orthodox Press. What we will cover next week: Job loses his possessions, his children, and his health.  Job 1:7-22

Through the Catechism, we learn more about the Lord's Prayer and how it should be included in our personal prayers as well as in community during the liturgy of the Mass. In giving us the Our Father, Jesus models how we are to use this prayer to speak directly with the Father. Fr. Mike drives home that we receive the words to pray and also receive the Holy Spirit when saying this prayer. Together, the words and the Holy Spirit enable us to pray like Christ and become more like him. Today's readings are Catechism paragraphs 2765-2772. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

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Questions Covered: 04:35 – My 9yr old daughter, Kateri, would like to ask: “Does God get angry at us? Sometimes He seems angry, especially when we read stories from the Old Testament.” 07:37 – I am wondering why Whitey Bulger had a funeral Mass? Are there examples of people the church will not give a funeral Mass for? Also, are there any situations when the church excludes people from being buried in Catholic cemeteries? Does the church provide funeral Masses for non-Catholics? 17:50 – After becoming a revert… 30 years ago now…I’m miserable… I thought I could pray a few rosaries and my life would come together…I loved Scott Hahn, and Mother Angelica…but here I sit…waiting…am I just faithless? 24:39 – If aliens show up in a major way and submit to testing n such…what would be necessary or possible to prove to the people who think they would have to be demons that they are not? If that made any sense. Like how could you prove conclusively they are not demons? Or would that not be possible? 35:55 – In the traditional Anaphora of Mar Addai and Mar Mari, the Eucharist is consecrated *without* the words of institution. How do we explain it with Catholic sacramental theology? 43:30 – There is speculation that the negative response that humans have to the “uncanny valley” is due to some evolutionary development where our ancestors were preyed upon something that looked like humans but wasn't quite human. What do you think? …

Lecture 2 @ St. Stephen Retreat Center - Titusville, FL ~ September 8, 2023

TOPIC: JOSHUA CA: "my son died a while ago", JOEY MA: "pentecostal upbringing", KAMRAN CA: "ex-girlfriend interaction", DENAE IL: "forgave mother, SUPERCHATS, HAKE NEWS

TOPIC: Christianity, knowledge vs. wisdom, Anaphora, Language and Words, HAKE NEWS

TOPIC: M USA: "advice for single mothers?", Chat-GPT in church now, insane body-cam, how not to act in front of police, Daniel Penny News, life lesson from fleas, MARIA NY: "all hell broke loose after forgiving mother", SUPERCHATS, saddest video ever, born for the storm

Eric and Emily receive a unique and precious gift: a wedding video recording from 1994 in which Fr. Rivers leads his original Eucharistic Prayer, the Anaphora of the Lion and Lamb. Eric and Emily talk to the bride and groom, Pam and Matt Fellerhoff, about their experience and play audio clips from their memorable celebration. Eric and Emily discuss their reactions to this extraordinary find. For the Episode 24 Show Notes, click here.

This is my reading an article I wrote for a newly-launched publication called Theorema Review (https://theorem-a.org/). I'm mainly reading it to draw attention to the idea behind the publication, launched a couple months ago by a friend, that of artists reviewing other artists (though I also used my review as an excuse to ponder experimental vocal music history and experimentation vs. communication in art.) Lots of John Cage and Cathy Berberian in the this one! Link to the article (including footnotes and sources): https://theorem-a.org/2022/12/08/anaphora-by-michael-edward-edgerton/ During my reading I play Felicita Brusoni's rendition of Michael Edward Edgerton's Anaphora available in full here: https://youtu.be/dgkiWUgNEdA --- Send in a voice message: https://podcasters.spotify.com/pod/show/convoontheverge/message

Anaphora - St. Gregory Liturgy @ St. Reweis Coptic Orthodox Church, Wesley Chapel - FL ~ October 30, 2022

Meet Felicita Brusoni, Italian singer and voice researcher. Felicita is pursuing a doctorate at Malmö Academy of Music is Sweden (part of Lund University) where she is working on a project called “A Voice Beyond the Edge.” One of her main mentors is composer Michael Edgerton, author of The 21st Century Voice: Contemporary and Traditional Extra Normal Voice which is a catalog of vocal sounds that often comes up in conversations about extended vocal techniques. As the name of Felicita's artistic research project implies, this is definitely going to be an episode for voice geeks but also for those who like the bizarre. Felicita and I talk about the inaccuracy of the term “extended vocal techniques,” about the somewhat hard-to-define but increasingly popular discipline of “artistic research,” about the difference between extended techniques in the mid-20th century and today, about Felicita's fresh discovery that humans can produce ultrasounds, but also about singers Cathy Berberian and even Maria Callas and, at the end, Felicita even tries to teach me an extended technique I hadn't done before – to mixed results. Felicita's website: https://www.felicitabrusoni.com/ Felicita's Instagram: @felicitabrusoni_soprano

Episode 127This episode examines the process of interpreting a play by Shakespeare, using Richard III (and other plays) as examples.   George talks about such areas as the positioning of the interpreter, the advantages of ASL, the use of rhetorical devices, and the need for preparation. In conclusion, George describes how he began interpreting plays by Shakespeare, and now appears to hold the record of interpreting more plays by Shakespeare than any person in the English-speaking world.00:00 Intro02:30 ASL and interpreting03:25 Views of deafness06:13 History and structure of American Sign Language/Interpreting10:35 Positioning of the interpreter15:58 Hamlet at West Virginia University19:18 Language and expressing concepts22:43 Parallelism in ASL 28:01 Anaphora in American Sign Language29:07 Director's vision30:55 Need for preparation34:20 Personal experience36:10 Preparation40:45 Conclusion42:22 Sources 44:15 Future episodes44:45 OutroDescribe the medical versus cultural views of deafness.Which view would view a Deaf person as someone who needs to be “fixed?”What view sees Deaf persons as a distinct group with their own language?What is the appropriate form of sign language to use with a play by Shakespeare?is there a commonly used universal sign language?What are the three main forms of stage locations for interpreters?Which is the most expensive for a theatrical company?Can ASL show rhetorical devices?What is the majority of the work done by an theatrical interpreter?How can a computer be used by an interpreter to prepare for a gig interpreting a Shakespearean play?What book does George suggest as the best for learning Elizabethan terms?

The Divine Liturgy of St Gregory the Theologian (English; Fr Antonious Tanious) 00:00 The Prayer of Reconciliation 04:40 Adam Aspasmos 09:48 Aspazesta 21:28 Anaphora 30:49 Agios 35:23 You Thou O my Master 37:01 You who are the Being at all times 39:31 You have come to the slaughter 40:54 I offer You 42:48 For in the same night 54:48 Your People & Your Church (Have mercy upon us)    01:03:02 The Commemoration of the saints 01:13:00 Remember, O Lord (Ari-efmevee) 01:15:40 You are God the merciful 01:17:23 That in this as in all things 01:18:44 O our Master and Saviour 01:20:17 O Thou who Blessed at that time 01:24:04 Nativity Fraction

Emily and Eric interview Fr. Tom DiFolco, retired priest of the Archdiocese of Cincinnati who was mentored by Fr. Rivers, forming a friendship with Fr. Rivers as a fellow priest that greatly enhanced Fr. Tom's own priestly ministry. Fr. Tom has served the Black Catholic parishes of Cincinnati for 25 years, and he opens up about the joys and challenges of his ministry and—most especially—how he has been forever changed by the life and influence of Fr. Clarence Rivers. The conversation includes a discussion of the original Eucharistic prayers composed by Fr. Rivers, and a sizable audio clip of Fr. Clarence praying his “Anaphora of the Lion and Lamb” is included in this episode, with special thanks to Matt Fellerhoff. For show notes, click here.

There are some invisible structures in language, and using them can be the difference between your message being forgotten or living through the ages. These are The Elements of Eloquence, which is the title of Mark Forsyth's book. I first picked this up a couple years ago, and have read it several times since then. I think it's one of the best writing books, and has dramatically improved my writing. Here is my summary of The Elements of Eloquence: Secrets of the Perfect Turn of Phrase. How powerful could this stuff be? Can hidden patterns in language really be the difference between being remembered and forgotten? The technical term for the study of these patterns is “rhetoric,” and yes, it can make a big difference. Misremembered phrases While it's hard to find data on what has been forgotten – see 99.9% of everything ever said or written – there are examples of things that have been misremembered. You've heard the expression, “blood, sweat, and tears.” That comes from a Winston Churchill speech. He actually said he had “nothing to offer but blood, toil, tears, and sweat.” Remember when, in The Wizard of Oz, the Wicked Witch of the West said, “Fly, my pretties, fly!”? Well, it never happened. She actually merely exclaimed “Fly!” four times in a row. The line remembered as “Hell hath no fury like a woman scorned”, was actually "Heav'n has no rage, like love to hatred turned, Nor hell a fury, like a woman scorned." I'll get into some theories about why these phrases were misremembered in a bit. Non-sensical expressions You can also see evidence of the power of rhetoric in expressions that have spread through culture. Sometimes they don't make literal sense, but have appealing patterns. It “takes two to tango,” but why not “it takes two to waltz”? People go “whole hog,” but why not “whole pig”? Why “cool as a cucumber”? Why “dead as a doornail”? Alliteration You may have noticed these phrases all have alliteration, which is the simplest of rhetorical forms. You're probably already familiar with it. All you have to do to use alliteration is start a couple words in a phrase with the same letter. I've noticed some evidence of the power of alliteration looking at expressions across English and Spanish. For example, if you directly translated “the tables have turned,” which is said often, nobody would know what you were talking about. But they would understand if you directly translated “the things have changed,” which nobody says. In Spanish, that's “las cosas han cambiado.” See? Alliteration. Tricolon So, why was Winston Churchill's quote misremembered as “blood, sweat, and tears.” Forsyth thinks it was probably because the tricolon is more appealing than the tetracolon. A tricolon is when three things are listed, a tetracolon, four. Famous tricolons include, “Eat, drink, and be merry,” and “It's a bird! It's a plane! It's superman.” Barack Obama's short victory speech in 2008 had twenty-one tricolons. Forsyth points out that tricolons seem to be more memorable if the first two things are short and closely-related, and the final thing is longer and a little more abstract. Like, “Life, liberty, and the pursuit of happiness.” Isocolon Tricolon is three things, tetracolon is four, so is isocolon just one? In a way. An isocolon is not one thing, but one structure, repeated two times. For example, “Roses are red. Violets are blue.” Epizeuxis When you do repeat one thing, that's called epizeuxis. So, when the Wicked Witch of the West said, “Fly! Fly! Fly! Fly!,” that was epizeuxis, but it didn't turn out to be memorable. Diacope People think the Wicked Witch of the West said “Fly, my pretties, fly!” That structure is called a diacope, which is essentially a verbal sandwich. It's one word or phrase, then another word or phrase, then that same word or phrase once again. So “Burn, baby burn,” from the song “Disco Inferno” was diacope, and so was one of the most famous lines in film, “Bond. James Bond.” Why do people think the Wicked Witch of the West said, “Fly, my pretties, fly!”? Probably not only because diacope is a more memorable form than epizeuxis, but also because there's other diacope in the film, such as “Run, Toto. Run!” Zeugma So, why did the phrase “Hell hath no fury like a woman scorned,” live on? I notice there's some alliteration in the phrase (“Hell hath...”), but Forsyth doesn't attribute any rhetorical structures to the phrase. However – besides the sweeping generalization about women that can't help but tickle the tribal human mind – the actual, original phrase came in the form of zeugma. Zeugma is using one verb to apply action to multiple clauses. So if you write “Tom likes whisky, Dick vodka, Harry crack cocaine,” you're using the verb “likes” one time for all three clauses, instead of repeating it. So the original phrase was from a seventeenth-century play called The Mourning Bride, and, once again, went “Heav'n has no rage, like love to hatred turned, Nor hell a fury, like a woman scorned.” The having is attributed to both heaven and hell, which makes it a zeugma. Ironically, Forsyth points out, there's a few phrases using zeugma that aren't remembered as such. So zeugma is memorable, but it's not. My personal theory is zeugmas take more attention to process. They make you stop and read it again. That extra attention helps us remember, but our memories are simplistic. This is something I get to see firsthand when people tell me they've read one of my books. You'd be amazed the different variations the human mind puts on simple titles such as The Heart to Start or Mind Management, Not Time Management. Chiasmus We've established that alliteration is pretty powerful for creating memorable phrases, and we've talked about why some short phrases are misremembered. But what about longer pieces of prose? The most powerful rhetorical form for a full sentence has to be the chiasmus. The word chiasmus comes from the Greek letter, “chi,” which is shaped like an X. So, chiasmus is when language crosses over. For example, when the three musketeers said, “One for all, and all for one,” that was chiasmus. The structure is ABBA, which happens to also be the name of a band that didn't do too poorly. Politicians use chiasmus a lot. Hillary Clinton said, in her bid for president, “The true test is not the speeches a president delivers, it's whether the president delivers on the speeches.” Forsyth points out that JFK's inauguration speech was “chiasmus crazy.” Having watched it on YouTube, I have to agree, there's enough chiasmus to make you dizzy. But at least one of those phrases lived on: “Ask not what your country can do for you, but what you can do for your country.” One chiasmus I've noticed – on a more granular level – is in the title of The Four Hour Work Week. It's a chiasmus of assonance – assonance being the repetition of vowel sounds. It goes, E-O-O-O-E: The Four Hour Work Week. Mix that in with a little alliteration (“Work Week”), and a promise you can't ignore (working four hours a week), and you've got a book title with a chance to be a hit. Anadiplosis, Epistrophe, Anaphora A few more rhetorical forms that have to do with the order of words within clauses: anadiplosis, epistrophe, and anaphora. Anadiplosis is repeating the last word or phrase of a clause as the first word or phrase of the next. Yoda used anadiplosis when he said, “Fear leads to anger. Anger leads to hate. Hate leads to suffering.” Malcolm X used anadiplosis of phrases when he said, “Once you change your philosophy, you change your thought pattern. Once you change your thought pattern, you change your attitude.” That's also anaphora, which is starting each sentence or clause with the same words. Anaphora was also used in the Bible: “A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted,” which just sounds wrong if you're more used to the adaptation of this in the song, “Turn! Turn! Turn!”, by The Byrds. Now, if you end each clause, sentence, or paragraph with the same word or phrase, that's something different. That's called epistrophe. Dean Martin used epistrophe, singing, “When the moon hits your eye like a big pizza pie, That's amore. When the world seems to shine like you've had too much wine, That's amore.” Honorable mention There's of course much more to The Elements of Eloquence. The terms for these rhetorical forms are intimidating and hard to remember, but Mark Forsyth weaves together his descriptions with incredible, well, eloquence. Some other forms that deserve honorable mention: Syllepsis: using a word one time, but in two different ways. “Make love not war,” is a subtle syllepsis. Polyptoton: using a word twice, as both a noun and an adjective. “Please please me” was a polyptoton. Hendiadys: using an adjective as a noun, such as if you were to say, “I'm going to the noise and the city.” Merism: referring to the parts, rather than the whole, such as when you say, “ladies and gentlemen.” Metonymy: using a thing or place to represent something that thing or place is connected to, such as if you were to say, “Downing street was left red-faced last night at news that the White House was planning to attack the British Crown with the support of Wall Street.” There's your Elements of Eloquence summary There's my summary of The Elements of Eloquence. There's a lot more in the book about bringing eloquence to longer passages of text, such as through rhythmical structures like iambic pentameter. Will using these structures automatically make your writing great? No, in fact if you practice these structures, your writing will probably be a little strange at first. But you're probably already using some of these concepts, and with some knowledge and practice, you can use them more adeptly. The Elements of Eloquence is a fantastic writing book. I read it over and over. I highly recommend it. About Your Host, David Kadavy David Kadavy is author of Mind Management, Not Time Management, The Heart to Start and Design for Hackers. Through the Love Your Work podcast, his Love Mondays newsletter, and self-publishing coaching David helps you make it as a creative. Follow David on: Twitter Instagram Facebook YouTube Subscribe to Love Your Work Apple Podcasts Overcast Spotify Stitcher YouTube RSS Email Support the show on Patreon Put your money where your mind is. Patreon lets you support independent creators like me. Support now on Patreon »     Show notes: http://kadavy.net/blog/posts/elements-of-eloquence-summary/

Anaphora is a noun that refers to the repetition of a word or phrase. Coming from Greek, anaphora is a form of repetition used as a rhetorical device. Here's an example of anaphora in use: Our old football coach used a lot of anaphora in his speeches. He'd say things like: We will win because we are strong. We will win because we are smart. And we will win because we are resourceful. As much as we all loved hearing the word ‘win' all those times, we knew he was wrong because we hardly ever won.

Bailey Kobelin is a freelance photographer and videographer based between Los Angeles and The Bay Area. The poem Bailey reads is, "Anaphora as Coping Mechanism" by…

Anaphora By Elizabeth Bishop

To read Hayden's poem, click here (https://www.poetryfoundation.org/poems/46460/frederick-douglass). Thanks to W.W. Norton & Company for granting us permission to read this poem. Reginald Dwayne Betts's introduction to the Collected Poems of Robert Hayden (https://wwnorton.com/books/9780871406798/about-author) is very moving, as is the afterword by Arnold Rampersad. For a series of insightful observations about Hayden's sonnet, see Ross Gay, Aracelis Girmay, Aimee Nezhukumatathil, Patrick Rosal, and Ira Sadoff, "Poets Respond: A Discussion of "Frederick Douglass" by Robert Hayden." American Poetry Review, 38.3 (2009): 25-28. For a helpful close reading of the poem, see Fred M. Fetrow, "Robert Hayden's 'Frederick Douglass': Form and Meaning in a Modern Sonnet." CLA Journal 17.1 (September 1973): 78-84.

This episode deals with translating poetry using the example of Baudelaire's “The Vampire” - and ends with a preview of the next episode - an examination of the process of interpreting/signing a Shakespeare comedy into American Sign Language.Who was the most famous translator of Poe?Are all translations of the same poem identical?How can you translate/sign 10 words using two words?00:00 Introduction00:25 Apology01:35 Introduction to translation  03:16 The most famous translator of Poe's works05:36 Translating poetry06:30 “The Vampire” (four different translations)15:11 Preview of following episode 15:23 Classical rhetorical with JFK and John Barrymore17:10 Parallelism in American Sign Language20:30 Anaphora in American Sign Language20:30 Sources

Relax to new tunes from Slowly Rolling Camera, Loscil, Arovane and more, plus immersive soundscapes from Ishq, Rykard, ISAN, and a new collaboration between Laaraji, Carlos Nino and Superposition. Enjoying the show? Please support BFF.FM with a donation. Playlist 0′00″ Stave Peak by Loscil on coast / range / arc (Kranky)

Learn how anaphora can focus, emphasize, and clarify your message. Read the article here. Suggested Resources: Harris, Robert. Writing With Clarity and Style: A Guide to Rhetorical Devices for Contemporary Writers. 1st ed., Routledge, 2002. “Anaphora Examples.” Your Dictionary, Love To Know, examples.yourdictionary.com/anaphora-examples.html. Accessed 18 Apr. 2021. Cited Works: “The Declaration of Independence.” National Archives, The U.S. National Archives and Records Administration, www.archives.gov/founding-docs/declaration-transcript. Accessed 18 Apr. 2021. Hemingway, Ernest. The Snows of Kilimanjaro and Other Stories. Scribner Book Company, 2010. King, Jr., Martin Luther. “‘I Have a Dream,' Address Delivered at the March on Washington for Jobs and Freedom.” The Martin Luther King, Jr., Research and Education Institute, Stanford University, kinginstitute.stanford.edu/king-papers/documents/i-have-dream-address-delivered-march-washington-jobs-and-freedom. Accessed 18 Apr. 2021. Shanelle, Ka'Maya. I Love Myself: A Coloring and Activity Book with Self-Love Affirmations. The Shana Danielle Company, LLC, 2021. Subscribe to my weekly newsletter for updates on new episodes, articles, and events.  

US National Youth Poet Laureate, Amanda Gorman, used anaphora to great effect in her inauguration poem, 'The Hill We Climb'. Scott explains what the rhetorical device is and how it works.

As we see this year out with a BOOM, characters from across the FilmSmash Cinematic Universe TM unite to save Christmas and, in turn, the universe. Will our heroes succeed in saving Christmas and/or the universe? Or will they kill themselves and/or each other because they got bored? Listen to find out! Twitter @filmsmashpod Instagram @filmsmashpodcast Produced by Joe Trickey & Jack Liddy If you have a FilmSmash suggestion, a spare penny, or just want to find out more, head to patron.com/filmsmash Music by Anaphora

As we see this year out with a BOOM, characters from across the FilmSmash Cinematic Universe TM unite to save Christmas and, in turn, the universe. In this penultimate episode, we lose some characters, meet some new ones and finally discover who's behind all this... Twitter @filmsmashpod Instagram @filmsmashpodcast Produced by Joe Trickey & Jack Liddy If you have a FilmSmash suggestion, a spare penny, or just want to find out more, head to patron.com/filmsmash Music by Anaphora

As we see this year out with a BOOM, characters from across the FilmSmash Cinematic Universe TM unite to save Christmas and, in turn, the universe. In this episode the lads free some cats, burn some reindeer and learn a secret that changes everything... Twitter @filmsmashpod Instagram @filmsmashpodcast Produced by Joe Trickey & Jack Liddy If you have a FilmSmash suggestion, a spare penny, or just want to find out more, head to patron.com/filmsmash Music by Anaphora

As we see this year out with a BOOM, characters from across the FilmSmash Cinematic Universe TM unite to save Christmas and, in turn, the universe. In this episode, our players meet an ally, enter combat for the first time and go for a joyride... Twitter @filmsmashpod Instagram @filmsmashpodcast Produced by Joe Trickey & Jack Liddy If you have a FilmSmash suggestion, a spare penny, or just want to find out more, head to patron.com/filmsmash Music by Anaphora

As we see this year out with a BOOM, characters from across the FilmSmash Cinematic Universe TM unite to save Christmas and, in turn, the universe. Twitter @filmsmashpod Instagram @filmsmashpodcast Produced by Joe Trickey & Jack Liddy If you have a FilmSmash suggestion, a spare penny, or just want to find out more, head to patron.com/filmsmash Music by Anaphora

Time for part 4! Father Michael continues his walk-through of the Divine Liturgy with the Creed and AnaphoraLinks for previous episodes on the Divine LIturgy:Part 1: Preparing to PreparePart 2: Liturgy of the CatechumensPart 3: Great EntranceFollow us on Instagram and FacebookFr. Michael's TwitterChrist the Bridegroom MonasteryEmail us! whatgodisnotpodcast@gmail.com

Check out the meaning and usage of Alliteration and Anaphora in English Literature.

This week, we're talking about lost rhetorical techniques that are insanely effective. To start the week, we're talking about the anaphora, which is something that is so common that you've heard it a million times but probably didn't know what it was. Check out my book, The Indie Writer's Encyclopedia: http://www.authorlevelup.com/encyclopedia Write like the top 1% of authors with my FREE Writing Craft Playbook: http://www.authorlevelup.com/fanclub Listen to past episodes: http://www.authorlevelup.com/flash  Watch my YouTube channel for writers: http://www.youtube.com/authorlevelup  Read my books for writers: http://www.authorlevelup.com/books  Check out my fiction: http://www.michaellaronn.com  and http://www.mlmcknight.com

Finished the Rift sweater, darned some socks, and made a dip with roasted red peppers.

ANAPHORA & MUHAMMARA The Back Porch Rift by Jaqueline Cieslak in Green Mountain Spinnery Cotton Comfort sock darning (woven patch technique) by Bristol Ivy from Making Magazine No. 5  COLOR #powerpantry Muhammara  from Arabic meaning “something red”  Special thanks to Selma for introducing me to this dish and sharing her recipe.

Why Is No One Talking About Dracula? FilmSmash on YouTube FilmSmash is by Joe Trickey and Jack Liddy Music by Anaphora

Arranged by Dn. Michael Abrahamson, sung as part of the Divine Liturgy at Holy Resurrection Mission (UOC-USA) in Waynesville, NC on 2/16/2020.

In this episode, we conclude our analysis of the second part of Marcus Grodi's evidence from the early church fathers that led to his conversion to Roman Catholicism: the Eucharist. We briefly review the points on the Eucharist discussed in the previous two episodes. Then we address not only Grodi’s claim that the early church writers “unanimously” believed in the “real presence” of Christ in the Eucharist, but we also provide evidence of the rewriting and reinterpreting of the primitive, Biblical, apostolic liturgy in favor of the late 4th century novel Roman Catholic liturgy. Faced with the stark contrast between the early, apostolic liturgy in which a Eucharistic tithe sacrifice was offered prior to the consecration of the elements, and the later 4th century and medieval liturgy of Roman Catholicism in which the Eucharistic mass sacrifice was offered after the consecration of the elements, scholars, apologists, translators and theologians have reinterpreted and rewritten the early liturgy to make it consistent with the later. To do this, they repeatedly rewrite, translate and interpret the early liturgy in such a way as to collapse the Eucharistic tithe offering into the consecration—the epiclesis—making it appear that the early Church’s Eucharistic tithe offering was actually a liturgical offering of consecrated bread and wine—Christ’s body and blood—to the Father. The early church absolutely did not do this, and it was not until the latter part of the 4th century that the superstitious, idolatrous, abominable Roman mass sacrifice emerged. Unable to explain the discontinuity, scholars and theologians simply assumed that whatever was taught at the end of the 4th century must be what the early writers meant. We provide evidence of the rewriting of the early liturgy to force it to comport with the medieval liturgy. And thus, the foolish, the ignorant, the superstitious and the simple are misled into thinking the apostolic and subapostolic church offered the abominable Roman Catholic sacrifice of the mass. Marcus Grodi is just one of millions to fall for the lie.Show Notes:Marcus Grodi: The Early Church Fathers I Never Saw - The Journey Home (3-19-2007)The “Sacrifice of the Mass” originally referred to the tithe offering, because unbelievers, the backslidden and the unconverted were dismissed just before the tithe was to be offered. The tithe offering came to be known as the sacrifice of the dismissal, the sacrifice of the “mass”.Athanasius, Against the Arians, part 1, chapter 2, paragraph 28 (341 AD), “And how could it be that Oblations were offered when catechumens were within ? For if there were catechumens present, it was not yet the time for presenting the Oblations.”Justin Martyr, First Apology, 65 (155 AD) “But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers…”Hippolytus, Anaphora, chapter 20 (215 AD), “Those who are to be baptized are not to bring any vessel, only that which each brings for the eucharist. It is indeed proper that each bring the oblation in the same hour.”The primitive liturgy of the church was a Eucharistic thank offering (the tithe), followed by an apostolic Amen, followed by a consecration of bread and wine taken from the Eucharist, followed by a meal. A Eucharist. An Amen. A Consecration. A meal.1 Corinthians 14:16 “Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?”Justin Martyr, First Apology, 65-66 (155 AD) “And when he has concluded the prayers and thanksgivings (eucharistian), all the people present express their assent by saying Amen. … so likewise have we been taught that the eucharisted food is made into the body and blood of Christ by the prayer of his word [the consecration]” (more on this below) (Note: the Greek is found in Migne, PG vol 6, cols 428-429).Dionysius, bishop of Alexandria, letter [9] to Bishop Sixtus of Rome (254-258 AD) [Note: it is epistle IV in Migne’s series on the greek fathers; the letter is also recorded in Eusebius, Church History, Book 7, Chapter 9, where he refers to it as epistle VI]: “For I should not dare to renew afresh, after all, one who had heard the giving of thanks, and who had answered with others Amen; who had stood at the holy table, and had stretched forth his hands to receive the blessed food, and had received it, and for a very long time had been a partaker of the body and blood of our Lord Jesus Christ.”The consecration in the primitive liturgy was simply the words of Christ spoken over the bread and wine at the Last Supper: this is My body, broken for you, this is My blood, shed for you.Justin Martyr, First Apology, 66 (155 AD) “…but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the eucharisted food by the prayer of His word, becomes the flesh and blood of that Jesus who was made flesh. For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, "This do in remembrance of Me, this is My body;" and that, after the same manner, having taken the cup and given thanks, He said, "This is My blood;" and gave it to them alone.”Irenæus, Against Heresies, Book IV, Chapter 17 (174-189 AD) “He took that created thing, bread, and gave thanks, and said, "This is My body." And the cup likewise, which is part of that creation to which we belong, He confessed to be His blood…”Irenæus, Against Heresies, Book V, Chapter 2, paragraph 3 (174-189 AD), “When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist becomes the blood and the body of Christ .…”Tertullian, Against Marcion, Book IV, chapter 40 (208 AD), “Then, having taken the bread and given it to His disciples, He made it His own body, by saying, "This is my body” ….”In the early liturgy, the consecration was spoken after the bread had been distributed, or as the bread and wine were being distributed.Justin Martyr, First Apology, 67 (155 AD) “…and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given…”Tertullian, Against Marcion, Book IV, chapter 40 (208 AD), “Then, having taken the bread and given it to His disciples, He made it His own body, by saying, "This is my body” ….”Origen, Against Celsus, Book VIII (248 AD), “But we give thanks to the Creator of all, and, along with thanksgiving and prayer for the blessings we have received, we also eat the bread presented to us; and this bread becomes by prayer a sacred body, which sanctifies those who sincerely partake of it.”Cornelius, Bishop of Rome, letter to Fabian of Antioch (251-253 AD) [Recorded in Eusebius, Church History, Book 6, chapter 43], ““For when he has made the offerings and distributed a part to each man, as he gives it he compels the wretched man to swear in place of the blessing…”Ignatius of Antioch, To the Smyrnæans, paragraph 7 (107 AD), “They abstain from the Eucharist and from prayer, because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again.” When understood in the context of the early liturgy—in which unbelievers were not allowed to participate in the Eucharist, the Eucharist was the tithe offering, the consecration was not spoken until after the Eucharist had been distributed to the participant, and the consecration was the simple recitation of “This is My body, broken for you… This is My blood, shed for you”—Ignatius’ words speak not of a conviction of the real presence of Christ in the Eucharist, but rather of the gnostic’s unwillingess to speak the words of consecration over the Eucharisted bread.Justin Martyr, First Apology, 65-66 (155 AD), “And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced … . And this food is called among us Eucharist, of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. … we been taught that by the prayer of His word [the consecration], the eucharisted food (ευχαριστηθείσαν τροφην) becomes the flesh and blood of Jesus.” When understood in the context of the early liturgy, in which unbelievers were not allowed to participate in the Eucharist, the Eucharist was the tithe offering, and the consecration was not spoken until after the Eucharist had been distributed to the participants, Justin’s words are understood not to refer to a conviction that the Eucharistic prayer changes the bread and wine into the body and blood of Christ, but rather that the unconverted were dismissed from the liturgy before the Eucharistic prayer over the tithe, and the words of consecration were then spoken over the bread and wine that had already been “eucharisted.”Ignatius of Antioch, To the Romans, paragraph 7 (107 AD)Ignatius of Antioch, To the Trallians, paragraph 8 (107 AD)Justin Martyr, Dialogue with Trypho, Chapter 70 (155-167 AD)“Now it is evident, that in this prophecy [allusion is made] to the bread which our Christ gave us to eat, in remembrance of His being made flesh for the sake of His believers, for whom also He suffered; and to the cup which He gave us to drink, in remembrance of His own blood, with giving of thanks.”Justin Martyr, Dialogue with Trypho, Chapters 109- 124 (155-167 AD)“Now, that prayers and giving of thanks, when offered by worthy men, are the only perfect and well-pleasing sacrifices to God, I also admit.”Irenæus, Against Heresies, Book IV, Chapter 18, paragraph 5 (174-189 AD)“…that as bread from the earth, receiving the summons (έκκλησιν) of God, is no longer common bread but an Eucharist composed of two things, both an earthly and an heavenly one; so also our bodies, partaking of the Eucharist, are no longer corruptible, having the hope of Eternal Resurrection.” (Keble, 361) [Here Irenæus says we partake of the Eucharist, but by, implication only after the Eucharist is consecrated (see Book V, chapter 2, below), and that it was already the Eucharist when it was first summoned by the Lord for the tithe. Irenæus has established a parallel to make a point—when the bread is summoned for a tithe, it becomes heavenly, and not just earthly, for, though earthly, it is now set apart for heavenly purposes; so too, we though earthly, are set apart for a heavenly destiny when we receive the consecrated bread. Notable, indeed, that the bread becomes the Eucharist —taking on twin realities—when it is summoned for a tithe, not when it is consecrated. We will discuss the variance between Keble’s translation and Schaff’s below.]Irenæus, Fragment 37 (late 2nd century)“And therefore the oblation (προσφορα, offering) of the Eucharist is not a carnal one, but a spiritual; and in this respect it is pure. For we make an oblation (προσφερομεν, offering) to God of the bread and the cup of blessing, giving Him thanks in that He has commanded the earth to bring forth these fruits for our nourishment. And then, when we have perfected (τελέσαντες, completed, finished) the oblation (προσφοραν, offering), we invoke the Holy Spirit, that He may exhibit (αποφηνη, apophene) this sacrifice (την θυσιαν, the sacrifice, not this sacrifice), both the bread the body of Christ, and the cup the blood of Christ, in order that the receivers of these antitypes (αντιτυπων) may obtain remission of sins and life eternal.” Clement of Alexandria, The Instructor, Book I, chapter 6 (202 AD)“Elsewhere the Lord, in the Gospel according to John, brought this out by symbols (συμβολων), when He said: ‘Eat my flesh, and drink my blood;’ describing distinctly by metaphor (allegories, αλληγορων) the drinkable properties of faith and the promise, by means of which the Church, like a human being consisting of many members, is refreshed and grows, is welded together and compacted of both — of faith, which is the body, and of hope, which is the soul; as also the Lord of flesh and blood”Tertullian, Against Marcion, Book IV, chapter 40 (208 AD)“Then, having taken the bread and given it to His disciples, He made it His own body, by saying, "This is my body” that is, the figure of my body.”Hippolytus, Anaphora, chapter 38 (215 AD)“Having blessed the cup in the Name of God, you received it as the antitype of the Blood of Christ.”Origen, Homilies on Numbers, Homily 7, paragraph 2: “At that time the manna was food ‘in an enigma,’ but now, ‘in reality,’ the flesh of the Word of God is ‘true food,’ just as he himself says: ‘My flesh is truly food and my blood is truly drink.’ [John 6:55].”Origen, Homilies on Numbers: Homily 23, paragraph 6:“…doctrinal and solid words that are brought forth in a way that is filled with faith in the Trinity, … All these things are the flesh of the Word of God.”Origen, Homilies on Exodus, Homily 13:“I wish to admonish you with examples from your religious practices. You who are accustomed to take part in divine mysteries know, when you receive the body of the Lord, how you protect it with all caution and veneration lest any part fall from it, lest anything of the consecrated gift be lost. For you believe, and correctly, that you are answerable if anything falls from there by neglect. But if you are so careful to preserve his body, and rightly so, how do you think that there is less guilt to have neglected God’s word than to have neglected his body?”Roman Catholics wish to use this citation from Origen to show evidence of a belief in the “real presence” of Christ in the consecrated bread and wine. The problem is, Hippolytus shows the same reverence for consecrated bread because of what it symbolizes:Hippolytus, Anaphora, chapter 38 (215 AD)“Having blessed the cup in the Name of God, you received it as the antitype of the Blood of Christ. Therefore do not spill from it, for some foreign spirit to lick it up because you despised it.”And Tertullian shows the same reverence for unconsecrated bread and wine just because of what it could be used to symbolize:Tertullian, The Chaplet, Chapter 3“We feel pained should any wine or bread, even though our own, be cast upon the ground.”If Tertullian is careful not to spill bread and wine because of what they could symbolize, and Hippolytus is careful with consecrated wine because of what it does symbolize, Origen’s care for the consecrated bread can hardly be used to prove an early belief in the “real presence” of Christ in the consecrated bread.Cyprian of Carthage, Epistle 57, paragraph 4 (254 - 257 AD) (note that by “present a person in the offerings” Cyprian means “to commemorate that person in the offerings):“But I and my colleagues, and all the brotherhood, send this letter to you in the stead of us, dearest brother; and setting forth to you by our letter our joy, we express the faithful inclination of our love here also in our sacrifices and our prayers, not ceasing to give thanks to God the Father, and to Christ His Son our Lord; … For the victim which affords an example to the brotherhood both of courage and of faith, [ought to be offered up when the brethren are present.”Cyprian of Carthage, Epistle 62, paragraph 7 (254 - 257 AD) (note that Cyprian says we could not drink Christ’s blood until after the cross—which means He could not have given His disciples His blood to drink the night before He died):“The treading also, and pressure of the wine-press, is repeatedly dwelt on; because just as the drinking of wine cannot be attained to unless the bunch of grapes be first trodden and pressed, so neither could we drink the blood of Christ unless Christ had first been trampled upon and pressed, and had first drunk the cup of which He should also give believers to drink.”Catholic Encyclopedia, Cyprian of Carthage“We have always to remember that his experience as a Christian was of short duration, that he became a bishop soon after he was converted, and that he had no Christian writings besides Holy Scripture to study besides those of Tertullian.”Aphrahat of Persia, Demonstration 12, On the Passover (mid-4th century)“Our Saviour ate the Passover sacrifice with his disciples during the night watch of the fourteenth. He offered to his disciples the sign of the true Passover sacrifice.” (chapter 6)“The Passover of the Jews is on the day of the fourteenth…. [but] Our day of great suffering, however, is Friday, the fifteenth day. … our great day is Friday.” (chapter 8)Cyril of Jerusalem, Catechetical Lecture 23, paragraph 20 (350 AD)“Trust not the judgment to your bodily palate no, but to faith unfaltering; for they who taste are bidden to taste, not bread and wine, but the anti-typical Body and Blood of Christ.”Gregory of Nazianzen, Oration 2, paragraph 95 (361 AD)“Since then I knew these things, and that no one is worthy of the mightiness of God, and the sacrifice, and priesthood, who has not first presented himself to God, a living, holy sacrifice, and set forth the reasonable, well-pleasing service, Romans 12:1 and sacrificed to God the sacrifice of praise and the contrite spirit, which is the only sacrifice required of us by the Giver of all; how could I dare to offer to Him the external sacrifice, the antitype of the great mysteries, or clothe myself with the garb and name of priest, before my hands had been consecrated by holy works; before my eyes had been accustomed to gaze safely upon created things, with wonder only for the Creator, and without injury to the creature;”Gregory of Nazianzen, Oration 45, paragraph 23 (381 AD)“Now we will partake of a Passover which is still typical; though it is plainer than the old one.”Macarius, The Elder (the Egyptian), Homily 27, paragraph 17“in the church bread and wine should be offered, the symbol (ἀντίτυπον) of His flesh and blood, and that those who partake of the visible bread eat spiritually the flesh of the Lord, and that the apostles' and Christians receive the Paraclete, and are endued with power from on high, 2 and are filled with the Godhead, and their souls mingled with the Holy Ghost” Homily 27, paragraph 17.On the introduction of kneeling during the consecration, after centuries of it being prohibited:“Eventually kneeling became more common in public prayer with the increase of adoration of the Blessed Sacrament. … In the Eucharist we are invited to approach an even greater manifestation of God’s presence–the literal body, blood, soul, and divinity of God the Son–so it is fitting that we adopt what in our culture is one of the most reverential postures.” (Catholic Answers, Should we stand or kneel at mass? )On the introduction of communion on the tongue after centuries of receiving it in the hand:“It is certainly true that ancient usage once allowed the faithful to take this divine food in their hands and to place it in their mouths themselves. … Later, with a deepening understanding of the truth of the eucharistic mystery, of its power and of the presence of Christ in it, there came a greater feeling of reverence towards this sacrament and a deeper humility was felt to be demanded when receiving it. Thus the custom was established of the minister placing a particle of consecrated bread on the tongue of the communicant.” (Memoriale Domini: Instruction on the Manner of Distributing Holy Communion, Sacred Congregation for Divine Worship (May 29, 1969)).On the prohibition of lay reservation after centuries of the practice:“It is also true that in very ancient times they were allowed to take the Blessed Sacrament with them from the place where the holy sacrifice was celebrated. This was principally so as to be able to give themselves Viaticum in case they had to face death for their faith. … Soon the task of taking the Blessed Eucharist to those absent was confided to the sacred ministers alone, so as the better to ensure the respect due to the sacrament … .” (Memoriale Domini: Instruction on the Manner of Distributing Holy Communion, Sacred Congregation for Divine Worship (May 29, 1969)).John Henry Cardinal Newman“The acts of the fourth century .. may be fairly taken to interpret to us the dim, though definite, outlines traced in the preceding [centuries].” (John Cardinal Newman, On the Development of Christian Doctrine, chapter 4, paragraph 15). Such an assumption was necessary to explain, as Newman described it, the “want of accord between the early and the late aspects of Christianity” (Newman, On the Development of Christian Doctrine, Introduction, paragraph 20.)Rev. John Brande Morris, M .A.“[I]f there are early traces of identity of belief, they may be invisible, except to the eye of a Catholic, but perfectly clear to him. … What is intended is, not to assert that the present devotion to Mary existed in the early ages; that may be so or not: but that the principle on which it is based naturally led to it, and may be assumed to have been intended by God to lead to it.” (Rev. John Brande Morris, M .A., Jesus, the Son of Mary, 1851, pp. 25-33.)Phillip Schaff“[In Gregory of Nyssa] we have the full explanation of what Irenæus meant when he said that the elements ‘by receiving the Word of God become the Eucharist’ “. (Introduction to the Works of Cyril of Jerusalem, Chapter 7, Eucharistic Doctrine).William Wigan Harvey “…the prayer of consecration [is] mentioned by Justin Martyr in his First Apology, paragraph 65, and stated expressly by S. Basil to be something more than the simple words of Scripture.” (Harvey, W. Wigan, Sancti Irenæi Episcopi Lugdunensis, Libros Quinque Contra Haereses, volume ii, Typis Academicis, 1857, 205n.)Clement of Rome, Letter to the Corinthians, chapter 44“For our sin will not be small, if we eject from the episcopate those who have blamelessly and holily fulfilled its duties.” (Alexander Roberts, D.D. & James Donaldson, LL.D.)“Our sin will not be small if we eject from the episcopate those who blamelessly and holily have offered its Sacrifices.” (William A. Jurgens) “For our sin will not be small, if we eject from the episcopate those who have blamelessly and holily presented the offerings.” (Phillip Schaff)The original Greek is actuall “προσενεγκοντας τα δωρα” which literally translates as “offered the gifts.” (Migne, P.G. vol I, col 300)Justin MartyrDialogue with Trypho, Chapters 109- 124 (155-167 AD)“Now, that prayers and giving of thanks [ευχαριστιαι], when offered by worthy men, are the only perfect and well-pleasing sacrifices to God, I also admit. For such alone Christians have undertaken to offer, and in the remembrance effected by their solid and liquid food, whereby the suffering of the Son of God which He endured is brought to mind” (Justin Martyr, Dialogue with Trypho, chapter 117). (Migne, P.G. vol VI, col 745)First Apology, 13 (155 AD)“[Him] we praise to the utmost of our power by the exercise of prayer and thanksgiving (ευχαριστιας) for all things wherewith we are supplied, as we have been taught that the only honour that is worthy of Him is not to consume by fire what He has brought into being for our sustenance, but to use it for ourselves and those who need, and with gratitude to Him to offer thanks by word of processions and to send forth hymns (gr: διά λόγου πομπάς και ύμνους πέμπειν; la: rationalibus eum pompis et hymnis celebrare) for our creation, and for all the means of health, and for the various qualities of the different kinds of things, and for the changes of the seasons.” (First Apology, Paragraph 13) (Migne, P.G. vol VI, col 345).Lacking the greek word, epicleses, George Reith and Marcus Dods translated “διά λόγου πομπάς” as “invocations”.First Apology, 66 (155 AD)“… we been taught that the food which is blessed by the prayer of His word … is the flesh and blood of that Jesus who was made flesh.” (Marcus Dods & George Reith)“… we have been taught that the food over which thanksgiving has been made by prayer in the word received from Him … is both the Flesh and Blood of Him the Incarnate Jesus.” (Phillip Schaff)“the food which has been made into the Eucharist by the Eucharistic prayer set down by him, … is both the flesh and the blood of that incarnated Jesus” (Catholic Answers)The original greek is “τὴν δι᾽ εὐχῆς λόγου τοῦ παρ᾽ αὐτοῦ εὐχαριστηθεῖσαν τροφήν”. (Migne, P.G. vol VI, cols 428-429). Here, “the prayer of His word,” or “εὐχῆς λόγου,” which is the Consecration, is spoken over “that eucharisted food,” or “αὐτοῦ εὐχαριστηθεῖσαν τροφήν,” indicating that in Justin, the Eucharistic prayer is not the Consecration, for the Eucharistic prayer took place before the prayer of His word. But all of these translations collapse the Eucharist (thanksgiving prayer) into the epiclesis (the consecration), such that the thanksgiving prayer makes the bread and wine into the body and blood of Christ.IrenæusAgainst Heresies, Book I, chapter 13, paragraph 2 (174-189 AD)“Pretending to offer the eucharist (εὐχαριστείν) in cups mingled with wine, and extending the word of invocation (ὲπικλήσεως) to unusual length…” (A Library of the Fathers of the Holy Catholic Church, Anterior to the Division of the East and West, volume 42, Five Books of S. Irenaeus Bishop of Lyons Against Heresies, Rev. John Keble, M.A., translator, James Parker & Col, 1872, 41) (Migne PG vo VII, col 580).Clearly, Irenæus has the “eucharist” separate from the “invocation” or “epiclesis” or “consecration.” But Alexander Roberts and William Rambaut collapsed the Eucharist into the Epiclesis, rending it, “Pretending to consecrate (εὐχαριστείν) cups mixed with wine, and protracting to great length the word of invocation (ὲπικλήσεως) …”Against Heresies, Book IV, chapter 18, paragraph 5 (174-189 AD)“For as the bread, which is produced from the earth, when it receives the summons (“έκκλησιν (ecclisin)”), of God, is no longer common bread, but the Eucharist, consisting of two realities, earthly and heavenly” (AH.IV.18.5, emphasis added). That is what the original Greek says. Ecclesin, the Greek word for Summons, indicating the Lord summoning the tithe. When it is summoned, it takes on two realities, earthly and heavenly. (Migne, PG, vol VII, col 1028). Migne, recognizing the problem this causes for the Roman Catholic argument for transubstantiation, added a footnote indicating that even though the greek says “έκκλησιν (ecclisin, summons)”, “επικλησιν (epiclisin, invocation) is preferred”. And thus, Protestant scholars have followed suit, rendering in English something that Irenæus is known not to have said:Alexander Roberts and William Rambaut: “For as the bread, which is produced from the earth, when it receives the invocation of God, is no longer common bread, but the Eucharist, consisting of two realities, earthly and heavenly;” Harvey, W. Wigan, Sancti Irenæi Episcopi Lugdunensis, Libros Quinque Contra Haereses, volume ii, Typis Academicis, 1857, 205n-206. “επικλυσιν is evidently the reading followed by the [Latin] translator, and is that which the sense requires.” Trevor, George, The Catholic Doctrine of the Sacrifice and Participation of the Holy Eucharist. Trevor acknowledges that Irenæus used the word ecclesin instead of epiclesin, but it doesn’t matter (Trevor, 321n) because it is so clear that Irenæus was obviously talking about a symbolic oblation of Christ’s body and blood, so the sense is the same. Now citing from George Trevor, in his 1876 work, on this very paragraph of Irenæus:“It is quite plain that the New Oblation of Irenæus is a sacrifice of Bread and Wine, offered both as the first-fruits of the earth and as symbols of the Body and Blood of Christ, who is the first fruits from the dead.” (Trevor, 322)John H. McKenna, The Eucharistic Epiclesis: A Detailed History from the Patristic to the Modern Era, wonders, credulously, what Irenæus must have meant when he said the bread takes on a heavenly reality at the invocation:“Irenæus argues from the real presence of the body and blood of Christ in the Eucharist to the reality of the bodily resurrection: ‘ … For as the bread from the earth, receiving the invocation of God (προσλαμβανόμενος τὴν ἐπικλυσιν του Θεού) is no longer common bread…’” (Second edition, Hillenbrand Books, 2009, 46.) Yet, Irenæus did not write ἐπικλυσιν. He wrote έκκλησιν.Against Heresies, Book V, Chapter 2, paragraph 3 (174-189 AD)Alexander Roberts and William Rambaut have Irenæus saying the bread and wine become the Eucharist at the consecration:“When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made…”But that is a mistranslation. Phillip Schaff provides this acknowledgement in the footnote: Irenæus said, rather, that the bread and wine were already the Eucharist before the consecration, and at the consecration, the bread and wine become the body of Christ:Phillip Schaff, footnote 4462“The Greek text, of which a considerable portion remains here, would give, ‘and the Eucharist becomes the body of Christ.’”Roberts’ & Rambaut’s mistranslation relies on the Latin, and obscures the fact that the Eucharist preceded the consecration, and that the bread and wine were already the Eucharist prior to the consecration.Fragment 37 (late 2nd century)“And therefore the oblation (προσφορα, offering) of the Eucharist is not a carnal one, but a spiritual; and in this respect it is pure. For we make an oblation (προσφερομεν, offering) to God of the bread and the cup of blessing, giving Him thanks in that He has commanded the earth to bring forth these fruits for our nourishment. And then, when we have perfected (τελέσαντες, completed, finished) the oblation (προσφοραν, offering), we invoke the Holy Spirit, that He may exhibit (αποφηνη, apophene), this sacrifice (την θυσιαν, THE sacrifice, not THIS sacrifice), both the bread the body of Christ, and the cup the blood of Christ, in order that the receivers of these antitypes (αντιτυπων) may obtain remission of sins and life eternal.” (Migne, PG, vol VII, col 1253)HippolytusAnaphora (215 AD)Katherine E. Harmon, Assistant Professor of Theology at Marian University in Indianapolis, IN. “My undergraduate students recently read the anaphora from a source which has been referred to as “the Apostolic Tradition according to St. Hippolytus of Rome.” Whether the students knew this lengthy title or not is unclear, as I, being a Notre Dame graduate, have taken an oath to use a heavy black marker to “x” out ruthlessly all references to Hippolytus in text books of liturgical history.” (The So-Called Apostolic Tradition of St. Hippolytus of Rome, February 12, 2105)Fragment on Proverbs 9Schaff: “‘And she hath furnished her table:’ that denotes the promised knowledge of the Holy Trinity; it also refers to His honoured and undefiled body and blood, which day by day are administered and offered sacrificially at the spiritual divine table, as a memorial of that first and ever-memorable table of the spiritual divine supper.”Not only is this anachronistic reading inconsistent with the early liturgy in general, but it is inconsistent with Hippolytus’ own liturgy (in the Anaphora) and that of his mentor, Irenæus. It is notable, as well, that Proverbs 9 is about Wisdom furnishing her table for a meal, not furnishing her table for a sacrifice. This reading in Schaff’s series on the Ante-Nicæan Fathers is surely influenced by the intentional mistranslation in Irenæus, Against Heresies, Book IV, chapter 18 in which the offering is made to take place after the epiclesis.Greek: “…και το τιμιον και αχραντον αυτου σωμα και αιμα απερ εν τη μυστικη και θεια τραπεζη καθ εκαστην επιτελουνται θυομενα εις αναμνησιν της αειμνηστου και πρωτγς εκεινης τραπεζης του μυστικου θειου δειπνου.” (Migne, PG, vol X, 628)Better English translation: “……and to His honorable and undefiled body and blood, as on the mystical and divine table each day the sacrifices have been administered, as a memorial of that first and ever-memorable table of the spiritual divine suppeThis rendering is not only consistent with Justin, who said the consecration occurs only after the food has already been offered as a Eucharist (First Apology, Chapter 66), and with Hippolytus’ mentor, Irenæus, who said the bread and wine were already the Eucharist when they were offered, but that the Eucharist becomes the body and blood of Christ at the consecration (Against Heresies, Book I, chapter 13; Book IV, chapter 17-18, Book V, chapter 2), but also with Hippolytus himself, who said that the bread and wine are offered along with cheese, oil, and olives in the Eucharist, but that the bread and wine do not become the body and blood of Christ until the consecration is spoken over them. Thus, consistent with the testimony of the early church, the body and blood of Christ are present on the “spiritual and divine table” every day the sacrifices are administered, but the body and blood of Christ are not what is offered.Additionally, this reading is consistent with Proverbs 9 which Hippolytus was expounding. His only point is that consecrated bread and wine are on the table, and thus Wisdom has furnished her table. But according to the early liturgy, when are the consecrated bread and wine on the table? They are on the table every day that the sacrifices have been administered, because the Supper is always preceded by the Eucharist.Gregory of NazianzenOration 18 (374 AD)Paragraph 20“Who was more sympathetic in mind, more bounteous in hand, towards the poor, that most dishonoured portion of the nature to which equal honour is due? For he actually treated his own property as if it were another's, … . This is what most men do: they give indeed, but without that readiness, which is a greater and more perfect thing than the mere offering.” Paragraph 25““How could anyone be more conclusively proved to be good, and worthy to offer the gifts (δωρα) to God?” (Migne, PG vol 35, col 1016)Oration 45 (381 AD)Paragraph 30“But, O Pascha, great and holy and purifier of all the world — for I will speak to you as to a living person — O Word of God and Light and Life and Wisdom and Might — for I rejoice in all Your names — O Offspring and Expression and Signet of the Great Mind; O Word conceived and Man contemplated, Who bearest all things, binding them by the Word of Your power; receive this discourse, not now as firstfruits, but perhaps as the completion of my offerings, a thanksgiving, and at the same time a supplication, that we may suffer no evil beyond those necessary and sacred cares in which our life has been passed; and stay the tyranny of the body over us; (You see, O Lord, how great it is and how it bows me down) or Your own sentence, if we are to be condemned by You. But if we are to be released, in accordance with our desire, and be received into the Heavenly Tabernacle, there too it may be we shall offer You acceptable Sacrifices upon Your Altar, to Father and Word and Holy Ghost; for to You belongs all glory and honour and might, world without end.” [These sacrifices are begin offered to Christ, and to the Godhead. Obviously, the sacrifice is not Christ’s body and blood."]Oration 18 (374 AD)Paragraph 29“Then, after adding the customary words of thanksgiving [της ευχαριστιας], and after blessing the people, he retired again to his bed, and after taking a little food, and enjoying a sleep, he recalled his spirit, and, his health being gradually recovered, on the new day of the feast, as we call the first Sunday after the festival of the Resurrection, he entered the temple and inaugurated his life which had been preserved, with the full complement of clergy, and offered the sacrifice of thanksgiving.” [Migne, Migne PG, vol 35, col 1021]. This is obviously a Eucharist offering of unconsecrated food. Nevertheless, Migne adds in a footnote the interpretation of Jacobus Billius, noting that “after adding the customary words of thanksgiving [της ευχαριστιας]”, which really only indicate that the Eucharistic prayers have been interrupted, can be understood to mean, “that the consecration is completed” [“vel ea intelligi posse, quibus consecratio perficitur”], demonstrating the propensity of the scholars to collapse the Eucharist into the Epiclesis.

Today's poem is "Still Life with Low Cloud and Mist" by Scott Cairns and from his new collection, Anaphora. See acast.com/privacy for privacy and opt-out information.

Justin Davis, a poet and community organizer from Memphis, TN joins Jill Fredenburg and Taylor Vinson this week on the podcast. His work explores race and identity, as well as his surrounding experiences. In this episode, we ask you to write a poem that uses anaphora! Share your work with us! http://thepoetrypromptpodcast.georgetown.domains --- Send in a voice message: https://anchor.fm/the-poetry-prompt-podcast/message

10 The Anaphora - Divine Liturgy of St Basil - Unified English Versionhttp://www.copticorthodox.london

Anaphora for days! Poet Raina Zelinski joins me this week to talk about list poems. How can a poem create repetition? Is there a difference, between litany, catalogues, and list poems? We look at list poems by John Ashbery, Bernadette Mayer, Walt Whitman, Allen Ginsberg, Ted Berrigan, and Lawrence Ferlinghetti.  

„I have a dream“ und „Yes we can“ sind weltbekannt und was die Großen können, dass können wir auch! Martin Luther King Jr. und Barack Obama haben es mit ihren Reden geschafft Millionen von Leuten zu erreichen und zu begeistern. In dieser Folge schauen wir uns gemeinsam das Stilmittel an, dass beide in ihren Reden verwendet haben: Die Anaphora. Sie ist eines der stärksten rhetorischen Mittel um Höhepunkte und Prägnanz in deinem Vortrag fest zu verankern. Hör rein. Dein Heiko.

Daisuke Bekki (Ochanomizu University) gives a talk at the MCMP Colloquium (2 December, 2015) titled "Anaphora and Presuppositions in Dependent Type Semantics". Abstract: Dependent type semantics (DTS) is a framework of proof-theoretic discourse semantics based on dependent type theory, following the line of Sundholm and Ranta. DTS attains compositionality as required to serve as a semantic component of modern formal grammars including variations of categorial grammars, which is achieved by adopting a mechanism for underspecified terms. In DTS, the calculation of presupposition projection reduces to type checking, and the calculation of anaphora resolution and presupposition binding both reduce to proof search in dependent type theory, inheriting the paradigm of anaphora resolution as proof construction. I will demonstrate how DTS gives a unified solution to benchmarks for presupposition and anaphora, including presupposition projection and filtering, temporal and bridging anaphora.

Fr. Lawrence Farley comments on the Anaphora, which is a Greek word meaning “offering.”

Fr. Lawrence Farley comments on the Anaphora, which is a Greek word meaning “offering.”

Fr. Lawrence Farley comments on the Anaphora, which is a Greek word meaning “offering.”

Anaphora in larkin;  and what on earth is the psychogeographic valence of quiddity? show notes at http://www.zenglop.net/zenglop/podcast.html

Anaphora in larkin;  and what on earth is the psychogeographic valence of quiddity? show notes at http://www.zenglop.net/zenglop/podcast.html

Holy Anaphora by Metropolis of Detroit

Connor and Jack discuss "Anaphora as Coping Mechanism" by Ocean Vuong. For more on Ocean Vuong, go here: http://www.oceanvuong.com/poems, or here: https://www.poetryfoundation.org/poems-and-poets/poets/detail/ocean-vuong Find us on facebook at: facebook.com/closetalking Find us on twitter at: twitter.com/closetalking You can always send us an e-mail with thoughts on this or any of our previous podcasts, as well as suggestions for future shows, at closetalkingpoetry@gmail.com.

Let us attend- Part 6 - Anaphora -Thanksgiving -Creation out of nothing (ex nihilo)

The most amazing gifts to speech writers and public speakers are rhetorical devices. They enable us to turn our prose into poetry. On this episode I’m going to explore two related forms of repetition called Anaphora and Epiphora. Support this podcast: Buy the app: http://amberlightapp.com/ Retweet our tweets on Twitter: https://twitter.com/amberlightapp Follow on LinkedIn: https://www.linkedin.com/company/amber-light-speech-timer Like on Facebook: https://www.facebook.com/amberlightapp/ Like on Google Plus: https://plus.google.com/+Amberlightapp/posts

On episode 2 of the Pith and Moment podcast, Kyle and Jasmine talk about Shakespeare's foils, and how effective they are as a device. They also talk about Anaphora and how actors can use it as a tool.

Lecture 2 of 6 in Marianne Talbot's series on critical reasoning for beginners.

Lecture 2 of 6 in Marianne Talbot's series on critical reasoning for beginners.

Lecture 2 of 6 in Marianne Talbot's series on critical reasoning for beginners.

Lecture 2 of 6 in Marianne Talbot's series on critical reasoning for beginners.

Fr. Philip LeMasters, Dean of the School of Social Sciences and Religion at McMurry University, explains that St. Basil's Anaphora calls us to live out practically what we enact liturgically in response to the needs of the human beings whom we encounter every day.

Fr. Gabriel discusses the Jewish antecedents to the concept of Remembrance, the Lord's Prayer, and some aspects of the Anaphora in the Divine Liturgy from the prayer known as the Eighteen Benedictions.

Today we tackle a big grammar and discourse topic: anaphora and co-referentiality.  We go through a list of options you have for cleaning up ambiguities and keeping your discourse coherent.  Just don’t throw them all into the same conlang. Top of Show Greeting: Minhast Links and Resources: Indexicality, Logophorality, and Plural Pronouns Logophor in Ogonoid... Read more »

Fr. Alkiviadis Calivas discusses preparation for Baptism and its theology. He finishes with an exploration of the Anaphora of the Divine Liturgy of St. Basil.

Hints and tips for media appearances and public speaking. This week; Video Blogging; Check the Schedules; Bank Passwords; Steve McClaren goes Dutch; Anaphora; Inspired by True Events; Test Early, Test Often; An Interview with Rock Star Agent, David Fishof