Podcasts about aquinas

In this episode of The Mind and the Machine, philosopher Dr. Michael Augros explores what Thomas Aquinas can teach us about artificial intelligence, consciousness, and human thought. Can AI truly think or understand, or does it merely simulate intelligence? Drawing on Aquinas's philosophy of mind, Aristotle's theory of cognition, and careful analysis of cognitive acts vs computational processes, this video examines whether machines can ever possess real understanding, awareness, or consciousness. We investigate: Whether thinking is fundamentally different from computation Why sensation and understanding may require life itself The difference between cognitive acts and mechanical processes How medieval philosophy sheds new light on modern AI debates This lecture is part of a 10-part series on artificial intelligence, philosophy, and the nature of mind, produced in collaboration with Thomas Aquinas College. If you're interested in AI ethics, philosophy of mind, consciousness, cognition, neuroscience, and classical philosophy, this series offers a rigorous and thought-provoking exploration of what it truly means to think.

"Practical Theology: Spiritual Direction from St. Thomas Aquinas" by Dr. Peter Kreeft is outstanding! An incredible work that transforms the potentially intimidating Summa Theologiae into a vital life-giving, soul-nurturing work for the pilgrim soul.   Dr. Kreeft offers us the religious wisdom of Aquinas in 359 bite-size pieces that can aid our growth in holiness.  He has framed these readings as answers to questions that people actually ask their spiritual directors. Each answer is taken word for word from Aquinas.  So many topics are covered.  You'll be returning to this book over and over again throughout your spiritual journey.  An excellent gift to give yourself and those you love!  Highly Recommended!!! The post Dr. Peter Kreeft – Practical Theology on Inside the Pages with Kris McGregor – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

(7:01) Bible Study: 2 Samuel 7:4-17 How was David a man after God’s own heart? Mark 4:1-20 Patience bears fruit (20:21) Break 1 (22:03) Letters: Father explains purgatory. Did Jesus want to hide the truth from people? What do you do you’re your family is divided over politics? Father answers these and other questions send him a letter at simon@relevantradio.com (35:57) Break 2 (37:07) Word of the Day Star (38:52) Phones: Lola - My kids are catholic and they don’t practice but they still call themselves Catholics. What do I say to them? Mike - Thank you father for praying for my sister. Kevin - What is the significance between the different ways that people received the holy spirit in the bible. John - Can you give a few words on Aquinas last words? 'Nothing but you lord'

Ora pro nobis! Pogue mahone! Acushla machree!Topics in this episode include Thomas Aquinas (but less than you might expect), Aquinas' views on incest, the meaning on “new Viennese school,” whether or not Joyce had any interest in psychoanalysis (and whether it matters), how Joyce may have encountered psychoanalysis in Zurich, Professor Edward Dowden, the work of psychoanalyst Otto Rank and his view on Hamlet specifically, Hamlet as an Oedipal text or an “incest drama”, the notion of Shakespeare writing Hamlet to process the death of his father, the theme of paternity in Ulysses, Stephen's recognition of the historic resilience of Jewish communities, Nobodaddy, whether or not Reddit atheists have embraced the poetry of William Blake, and what John Eglinton and the Unabomber have in common.NIGHTTOWN in the Netherlands — tickets here Support us on Patreon to get episodes early, and to access bonus content and a video version of our podcast. On the Blog:Decoding Dedalus: Saint Thomas' New Viennese School — Blooms & BarnaclesBlooms & Barnacles Social Media:Facebook | BlueSky | InstagramSubscribe to Blooms & Barnacles:Apple Podcasts | Spotify | YouTube

"Practical Theology: Spiritual Direction from St. Thomas Aquinas" by Dr. Peter Kreeft is outstanding! An incredible work that transforms the potentially intimidating Summa Theologiae into a vital life-giving, soul-nurturing work for the pilgrim soul.   Dr. Kreeft offers us the religious wisdom of Aquinas in 359 bite-size pieces that can aid our growth in holiness.  He has framed these readings as answers to questions that people actually ask their spiritual directors. Each answer is taken word for word from Aquinas.  So many topics are covered.  You'll be returning to this book over and over again throughout your spiritual journey.  An excellent gift to give yourself and those you love!  Highly Recommended!!! The post Dr. Peter Kreeft – Practical Theology on Inside the Pages with Kris McGregor – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

What if The Lord of the Rings was never just a story?What if Tolkien was encoding a spiritual map for men living in the modern war for the soul?In this episode of The Manly Catholic, James Caldwell speaks with author and philosopher Paul List, co-author of Mount Doom: The Prophecy of Tolkien Revealed, to expose what Tolkien was really writing about: original sin, virtue and vice, artificial intelligence, and so much more.Paul reveals how Tolkien's mythology is a Catholic psychological map of the human soul. Hobbits as habits. The Ring as addiction. Sauron as AI. Middle-earth as the mind. Vice as Orcs. Virtue as the Fellowship. Faith and reason as elves and men.Temperance, fortitude, prudence, and justice as the cardinal virtues sent on a mission to destroy the Ring.This conversation connects Tolkien to Aquinas, Aristotle, St. Augustine, and how prophetic his beloved stories really are for the modern man.James also issues a direct challenge to men:Stop living passively. Clean up your habits. Reject pornography. Reject the virtual world. Build competence. Build virtue. Cultivate discipline. Become dangerous in holiness.This is not entertainment.This is formation.And neutrality is no longer an option.Push play if you're done being comfortable and ready to become dangerous for Christ.

In 1302 a devout lay Catholic was sentenced to death by a papal legate for refusing to surrender his city's freedom to foreign control. He spent his life in exile, wrote the Divine Comedy, placed popes in Hell for political corruption — and died in full communion, now praised by recent popes as a gift to the Church. Part 2 shows how Dante distinguished the divine office of Peter from fallible political decisions, defended patriotism as a Christian virtue, and gives today's Catholics clear permission — straight from Aquinas, Bellarmine, and the Catechism — to love the Church deeply while protecting their homeland when the two loyalties seem to collide. SUPPORT THIS SHOW Considering Catholicism is 100% listener-supported. If this podcast has helped you on your journey, please become a patron today! For as little as $5/month you get: • Every regular episode ad-free and organized into topical playlists • Exclusive bonus content (extra Q&As, Deep-Dive courses, live streams, and more) • My deepest gratitude and a growing community of like-minded listeners ➡️ Join now: https://patreon.com/consideringcatholicism (or tap the Patreon link in your podcast app) One-time gift: Donate with PayPal! CONNECT WITH US • Website & contact form: https://consideringcatholicism.com • Email: consideringcatholicism@gmail.com • Leave a comment on Patreon (I read every one!) RATE & REVIEW If you enjoy the show, please leave a rating (and even better, a review) on Apple Podcasts, Spotify, or wherever you listen — it really helps new listeners find us. SHARE THE SHOW Know someone who's curious about Catholicism? Send them a link or share an episode on social media. Thank you! Christus vincit, Christus regnat, Christus imperat.

Today on Ascend: The Great Books Podcast, Deacon Harrison Garlick and Dr. Donald Prudlo explore the intricate relationship between Plato and St. Thomas Aquinas, examining how Aquinas's thought is influenced by Platonic philosophy while also being rooted in Aristotle. We are reading the PURGATORIO for Lent!Check out our LIBRARY OF GUIDES TO THE GREAT BOOKS.See Dr. Prudlo's books on St. Thomas, administration, and more!They discuss the nuances of Aquinas' understanding of universals, the nature of evil, and the significance of the body in Christian anthropology, highlighting the complexities of Aquinas's intellectual context and the historical development of these philosophical ideas. They discuss how Aquinas synthesized various philosophical traditions, particularly in his understanding of existence and essence, the role of beauty, and the moral implications of his metaphysics. The dialogue also touches on the early church's reception (or rejection) of Aristotle, the influence of Islamic philosophy, and the evolution of Aquinas' thought throughout his life. Ultimately, the conversation highlights the richness of Aquinas' philosophy and its relevance to contemporary discussions on faith and reason.Chapters00:00 Introduction to the Great Books Podcast03:11 Experiencing the Papal Conclave06:34 Plato and Aquinas: A Complex Relationship12:43 Aquinas' Intellectual Evolution17:02 The Importance of Reading the Great Books24:25 Platonic Thought in Aquinas' Philosophy34:48 The Quest for Certitude in Philosophy37:20 Realism and the Nature of Universals40:56 Mind-Body Dualism and the Significance of the Body47:36 The Reception of Aristotle in Early Christianity54:09 The Distinction Between Essence and Existence01:04:53 The Role of Beauty in Aquinas' Philosophy01:06:38 Exploring Beauty in Philosophy01:11:23 The Role of Beauty in St. Thomas Aquinas01:13:44 The Ladder of Love and Its Implications01:19:18 Essence and Existence in Thomistic Thought01:21:41 The Hierarchy of Being and Divine Wisdom01:25:22 The Evolution of Aquinas' Thought01:27:35 Understanding Aquinas Through His Influences01:30:17 Final Thoughts on Faith and ReasonTakeawaysAquinas is often mischaracterized as purely Aristotelian.The relationship between Plato and Aristotle is more complex (and harmonious) than often portrayed.Aquinas' thought is enriched by both Platonic and Aristotelian influences.Evil is understood as a privation of the good in Aquinas's philosophy.Aquinas' understanding of universals differs from both Plato and Aristotle.The concept of exitus and reditus is a key Neoplatonic idea in Aquinas.The mind-body dualism presents challenges for Christian thought.Aquinas retained Platonic emphasis on the...

The readings for this homily: https://bible.usccb.org/bible/readings/012626.cfmFather Chris Alar, MIC addresses one of the most misunderstood teachings in all of Scripture: Is there truly a sin that God will not forgive?Jesus warns that a house divided cannot stand (cf. Mk 3:25), and Fr. Chris explains that the most dangerous division is not political or cultural — it is spiritual. It is the division that occurs when a soul refuses mercy. The Church teaches clearly: there is no sin beyond the mercy of God — except the refusal to ask for it.Drawing from Sacred Scripture, St. Augustine, St. Thomas Aquinas, and the Catechism of the Catholic Church, paragraph 1864, Fr. Chris explains the meaning of the sin against the Holy Spirit. Traditionally called final impenitence, it appears in three forms: presumption (“I don't need forgiveness”), despair (“God won't forgive me”), and refusal (“I will not ask”). Though they look different, all share the same root — a hardened heart that rejects mercy.Fr. Chris then deepens the teaching using Aquinas' framework. Sins of weakness (against the Father) and sins of ignorance (against the Son) are forgivable. But sins of malice — the deliberate choosing of evil against goodness itself — are said to be against the Holy Spirit. Even so, the homily offers powerful reassurance: the very moment a soul repents, mercy is already at work. Simply walking into the confessional is proof that the unforgivable sin is no longer present.The homily concludes with hope drawn from Aquinas and St. Faustina: while this sin is unpardonable in itself, we must never stop praying for mercy — for ourselves or for others. God's mercy is not limited by our past, only by our refusal.If you fear that you are beyond forgiveness, this teaching is not meant to condemn you — it is meant to call you home. ★ Support this podcast ★

Questions Covered: 02:40 – If a pagan god were to meet Jesus and convert to Christianity, would they go to heaven if they died? 13:11 – As far as I understand it, current physics tells us that information cannot travel faster than the speed of light since, if it did, you would (among other problems) get paradoxes. However, it seems like an angel could convey information faster than light. For example, Aquinas argues that an angel, in moving from place A to place B, can choose whether it traverses the space in between those places or not. Thus, an angel could observe, say, a supernova happening lightyears away from Earth and then travel instantaneously to Earth and tell us about it before the light from the supernova got here. What do you think of this? Should we think that even an angel couldn’t convey information faster than light? Or, should we discard the idea that information can’t be communicated faster than light? Or maybe some third option? Thanks! 23:46 – Your recent episodes on demons and the different beliefs on how people get possessed made me think. Could the dark forces be targeting powerful latent “psychic” individuals? It would fit with your demons being opportunists, and with Amorth’s Curse model. I would like to see a scientific study that would test people who have been validly possessed and exorcised to see if they test higher than a sample group. 35:22 – In the case of Ash Wednesday when fasting and abstinence is required, would receiving communion break one’s fast or count as a smaller meal? In other words, can one receive communion in addition to eating one full meal and two smaller meals? Thanks Jimmy! 39:16 – Let's say we made contact with an alternate timeline whose divergence point is after the year 100. They have a recognizable continuing Petrine ministry. Does their pope (probably called something else) have immediate and universal jurisdiction in our timeline, and ours in theirs? Are we bound by each other's infallible declarations of doctrine if we've defined something they haven't, or vice versa? 46:12 – Do stage magicians have actual preternatural gifts?

What does the Presbyterian Church in America believes? The prayer of the righteous? Aquinas 3 reasons for temptations? Join us for Called to Communion with Dr. David Anders.

Why Pentecost? Eastern last rites? Baptism by immersion? Join Fr. Mitch Pacwa on today's edition of Open Line Wednesday.

In this episode of the Ascend: The Great Books Podcast, Deacon Harrison Garlick engages in a profound discussion with Dr. Thomas Ward from Baylor University about Plato's influence on St. Boethius. The conversation begins with an exploration of Boethius's life, particularly his role as a Roman statesman and philosopher during a tumultuous time in history. Dr. Ward highlights St. Boethius's seminal work, "The Consolation of Philosophy," written while he awaited execution, and discusses its impact on medieval thought and the liberal arts tradition. The dialogue emphasizes St. Boethius's unique position as a bridge between Roman and medieval philosophy, often referred to as the last of the Romans and the first of the medievals.Visit thegreatbookspodcast.com for our reading schedule.Want to know more about Plato? Start here with our Plato playlist.And check out Dr. Thomas Ward's website!As the conversation unfolds, the discussion shifts to the Platonic influences on St. Boethius's writings. Dr. Ward explains how Boethius synthesized Platonic and Aristotelian thought, particularly in his understanding of the good and the nature of happiness. The episode delves into the themes of evil as privation, the nature of true happiness, and the philosophical journey from despair to enlightenment that St. Boethius undergoes in his work. The dialogue is rich with references to other philosophical texts, including the works of Plato, and draws parallels between Boethius's ideas and those found in the writings of later thinkers like Dante and Aquinas. Overall, the episode serves as a compelling introduction to Boethius's thought and its enduring relevance in the study of philosophy.Chapters00:00 Introduction to the Great Books Podcast02:24 Exploring Boethius and His Influence04:16 Who Was Boethius?07:49 Boethius: The Last Roman and First Scholastic10:18 The Liberal Arts and Boethius' Legacy11:36 Teaching Boethius: A Personal Journey14:07 Plato's Influence on Boethius18:50 The Consolation of Philosophy: Setting the Stage24:31 Lady Philosophy: Deconstruction and Reconstruction29:58 The Quest for Self-Knowledge30:51 Fortune and Its Dual Nature31:53 The Good: Bridging Plato and Christianity36:19 Happiness and the Divine Connection40:00 The Paradox of Good and Evil45:11 The Poetic and Philosophical Fusion48:44 Evil as Privation: A Platonic Insight52:08 Boethius: A Synthesis of Philosophical TraditionsTakeawaysBoethius is often called the last of the Romans and the first of the Medievals.His work, "The Consolation of Philosophy," was written while he awaited execution.Boethius synthesized Platonic and Aristotelian thought in his writings.Evil is understood as a privation of good, not a substance in itself.The journey from despair to enlightenment is central to Boethius's philosophy.KeywordsBoethius, Plato, Consolation of Philosophy, medieval philosophy, Ascend: The Great Books Podcast, Thomas Ward, liberal arts, happiness, evil as privation, philosophy, Deacon Harrison Garlick, great...

Since the mind can infer truths of which it does not have certainty, what judges the validity of an inference in concrete matters? The Illative Sense. It is the power of judging and concluding when not having apodictic certainty. Bishop Barron explores Newman's analysis of the Illative Sense, explaining why it is an essential element in religious conversion.  Topics Covered: The Illative Sense  The nature of certainty  Formal Inference  Informal Inference Links: Read: The Illative Sense (from the Grammar of Assent) Video: The Personalist Spirit of Newman's Thought Video: The Freedom of Truth: The Nature of Conscience in Aquinas and Newman Book: Communities of Informed Judgement Word on Fire Institute: https://institute.wordonfire.org/   NOTE: Do you like this podcast? Become a Word on Fire IGNITE member! Word on Fire is a non-profit ministry that depends on the support of our listeners . . . like you! So become a part of this mission and join IGNITE today to become a Word on Fire insider and receive some special donor gifts for your generosity.  

Aquinas is the great synthesizer of the natural law, but who exactly is he drawing from? Today, Dr. Randall Smith joins Ben Eriksen to discuss the various philosophers and theologians who influenced Aquinas' thought. Dr. Smith argues that Aristotle did not greatly influence Aquinas' conception of the natural law; instead, he believes that Cicero, Maimonides, and Philo of Alexandria were more pivotal. This enlightening conversation reveals the great depth of the natural law tradition and how we can contribute to this tradition in the modern era. Get Your Copy of: Kreeft's "Summa of the Summa": https://ignatius.com/summa-of-the-summa-sosp/ Kreeft's "A Shorter Summa": https://ignatius.com/a-shorter-summa-ssup/ Rice's "50 Questions on the Natural Law": https://ignatius.com/50-questions-on-the-natural-law-fqnlp/ Hill's "After the Natural Law": https://ignatius.com/after-the-natural-law-anlp/   Read Dr. Randall Smith's Artiles Here: https://www.thecatholicthing.org/author/randall-smith/ Listen to His Lecture at the De Nicola Center Here: https://www.youtube.com/watch?v=nStb4yj7pIg   Link to New Advent's "Summa Theologiae": https://www.newadvent.org/summa/   SUBSCRIBE to our channel and never miss an episode of the Ignatius Press Podcast. You can also listen to the podcast on Apple, Spotify, and other podcast platforms. Follow us on social media: Twitter/X: https://twitter.com/IgnatiusPress Facebook: https://www.facebook.com/ignatiuspress Instagram: https://www.instagram.com/ignatius_press/   Music from Pexels, Gregor Quendel. https://www.classicals.de/legal

 Drawing extensively from Revelation 2–3, this teaching examines the seven churches as real historical congregations, recurring spiritual conditions present throughout church history, and a prophetic mirror especially relevant to the last days. Beginning with Christ's warning to Laodicea, the speaker exposes how material affluence, consumerism, and “people's opinions” have produced a lukewarm church that believes itself rich while remaining spiritually blind and naked. Moving church by church—from Ephesus' loss of first love, Smyrna's persecution, Pergamum's compromise, Thyatira's false sacrifice, Sardis' dead orthodoxy, and Philadelphia's faithful mission—the message traces how cultural shifts repeatedly force the church to choose between biblical recontextualization (changing the packaging, not the gospel) and theological redefinition (changing the gospel itself). Through historical examples ranging from Augustine and Aquinas to Wesley, the Jesus Movement, and modern evangelical trends, the teaching issues a sober warning: when the church replaces repentance, discipleship, and truth with programs, experiences, tolerance, or prosperity, it risks becoming Laodicea—called not to innovate, but to repent, open the door to Christ, and recover true spiritual sight. 

What if the reason we feel anxious, blocked, and exhausted is not a lack of effort, but a refusal to surrender? This episode weaves poetry, ancient myth, modern culture, and Christian wisdom into a single question: where does real creativity and real peace actually come from? From the Greek Muses and Plato's divine madness, through Homer and Shakespeare, to Augustine, Aquinas, Tolkien, and Christ in Gethsemane, this talk challenges the modern instinct to control, perform, and self-create. If you feel restless, afraid to let go, or stuck trying to hold your life together, this episode invites you to listen closely, because peace does not come from mastery, it comes from trust.

DescriptionDavid Diener, Assistant Professor of Education at Hillsdale College and president of The Alcuin Fellowship, joins Christopher Perrin to reflect on how a philosopher's training can become a vocational doorway into the renewal of classical education. Drawing from years in K–12 school leadership and now higher education, Diener describes why classical schools often foster unusually rich intellectual community—and why that matters in an age of academic fragmentation. He also introduces Hillsdale's Master of Arts in Classical Education (MACE), a program designed to address one of the movement's biggest bottlenecks: forming well-equipped teachers and administrators. The conversation highlights how enduring philosophical anchors—from Plato and Aristotle to Aquinas—can be translated into concrete classroom practice. Diener then traces the role of The Alcuin Fellowship in deepening the movement's historical and theoretical grounding, including its influence on The Liberal Arts Tradition. Finally, they look outward to the global growth of classical Christian education, including partnerships and training initiatives in Africa, such as the Rafiki Foundation, and expanding work across Latin America. David Diener has a forthcoming monograph in Spanish that will provide chapter-length essays on various aspects of classical Christian education. Additionally, he has an upcoming course on ClassicalU.com will release in the spring of 2026.Episode OutlineFrom philosophy to teaching: Diener's academic formation, early teaching experience abroad, and why education became his focusWhy classical schools attract scholars: the “faculty-of-friends” culture and how it can outpace typical undergraduate settingsHillsdale's MACE program: structure, distinctives, and the need for teacher formation at scaleThe Alcuin Fellowship: purpose, retreats, the “scholar-practitioner” model, and the ecosystem role it playsPublications and intellectual consolidation: how collaborative work helped birth The Liberal Arts Tradition by Kevin Clark, DLS, and Ravi Jain Global and Latin American growth: partnerships, conferences, and emerging networks across continentsKey Topics & TakeawaysFormation Through Practices: What we repeatedly do shapes what we love.Classical Schools as Intellectual Communities: Classical faculties often cultivate cross-disciplinary conversation and shared learning in ways that counter modern academic siloing.Theory-to-Practice Formation: Strong programs don't leave philosophy abstract—they press big ideas into classroom realities and school leadership decisions.The Teacher-Leader Pipeline is the Bottleneck: Sustainable growth depends on forming more capable teachers and administrators, not merely opening more schools.Why MACE is Built the Way it is: A shared core creates common language and vision; later specialization prepares teachers and leaders for distinct roles.Fellowship as Infrastructure for Renewal: The Alcuin Fellowship functions as a hub for scholar-practitioners who think deeply and serve schools faithfully.From Local Renewal to Global Opportunity: The movement's growth is increasingly international, with meaningful work underway in Africa and expanding initiatives in Latin America.Questions & DiscussionWhat kind of “fragmentation” have you experienced in education (or your own formation)?What practices have helped you move toward integration?Why might a classical school faculty create stronger intellectual friendship than many modern institutions?Compare your current context to a “lunch-table culture” where teachers learn together across disciplines. What would it take to cultivate that kind of shared learning where you are?What is the role of a fellowship (formal or informal) in renewing an educational tradition?Identify one fellowship function you most need: reading, conversation, research, mentoring, or mutual sharpening. What could be your next practical step to build that community?How should the classical renewal relate to other organizations and conferences in the movement?What do you hope conferences and associations provide beyond inspiration (formation, scholarship, standards, support)? How can leaders prevent “event energy” from replacing sustained local practice?What opportunities—and challenges—come with global growth of classical Christian education?Discuss the difference between exporting a model and serving a local culture with deep roots. What do “curriculum accessibility” and “teacher training resources” mean in practical terms?Suggested Reading & ResourcesThe Liberal Arts Tradition by Kevin Clark, DLS, and Ravi JainThe Liberal Arts Tradition (Audiobook) by Kevin Clark, DLS, and Ravi JainRafiki FoundationThe Rafiki Foundation PodcastAssociation of Classical Christian Schools (ACCS)Society for Classical Learning (SCL)Hillsdale CollegeHillsdale AcademyThe Alcuin FellowshipDr. Christopher Perrin on Substack 

Dr. Robert Koons has two forthcoming books on Aquinas's Five Ways—one popular, one academic—so we spend this episode walking through how he understands and defends each of the Five Ways, and why they're far more philosophically interesting than they're usually given credit for.  For more philosophy content, check out Pat's Substack at https://journalofabsolutetruth.substack.com/ 

“The Noble Due: Aquinas and Debitum Morale,” a lecture by Rev. Patrick Carter, O.S.B. ('05), given at Thomas Aquinas College, New England, on November 21, 2025.

Opening: Joy evangelizes (and kids teach us)The “joyful demeanor” that opens doors to talking about Jesus (without getting weird).A godfather breakfast on a baptism anniversary becomes a living lesson in evangelization.“Five seconds” theology: most of our daily encounters are brief—so what do we do with them?The Thomistic pivot: Why life feels like a blurTime accelerates as you age; “someday” becomes a trap.Many men feel stuck for 10–15 years—spiritually, vocationally, relationally, and in work.The antidote isn't bigger ambition—it's better order.Aquinas on happiness: What won't satisfyAquinas method: name the end (happiness), then rule out false ends.Wealth: money is a means, not a final end.Honor / reputation: depends on others; happiness must be stable and interior.Power: instrumental, addictive, and easily disguised as “leadership.”Pleasure: real and good, but cannot be the end—pleasure perfects an act, it doesn't define the goal.The positive claim: What happiness actually isPerfect happiness is the vision of God (beatific vision).We can't fully attain it in this life, but we can live an imperfect happiness by ordering our lives toward it.Key shift: beatitude, not optimization.Hierarchy of goods (practical framework for 2026)Three filters for any resolution:Is it ordered toward the highest good? (God, truth, contemplation)Does it support your vocation? (husband/father, priest, etc.)Does it treat lesser goods as means? (money, status, comfort serve the mission)Concrete resolutions (small, durable, lifelong)“Not huge shifts—small profitable habits that stick.”Guarding silence and adding a few more minutes of contemplative prayer.A reminder: you can “succeed” without prayer, but not in the way a Christian wants to succeed.The closing medicine: Gratitude slows timeGratitude grounds you in the present and breaks the “always next” mindset.

Merry Christmas! In between looking at houses to rent and packing up the Granger house in Oklahoma City, Nick and John put together this yuletide conversation about perhaps the most neglected of Rowling's influences, Dodie Smith's I Capture the Castle. John was a reluctant reader, but, while listening to the audio book, reading the Gutenberg.com file on his computer, and digging the codex out of his packed boxes of books, the author of Harry Potter's Bookshelf was totally won over to Nick's enthusiasm for Castle.In fact, John now argues that, even if Rowling didn't read it until she was writing Goblet of Fire as some have claimed, I Capture the Castle may be the best single book to understand what it is that Rowling-Galbraith attempts to do in her fiction. Just as Dodie Smith has her characters explain overtly and the story itself delivers covertly, When Rowling writes a story, like Smith it is inevitably one that is a marriage of Bronte and Austen, wonderfully accessible and engaging, but with important touches in the ‘Enigmatist' style of Joyce and Nabokov, full of puzzles and twists in the fashion of God's creative work (from the Estecean logos within every man [John 1:9] continuous with the Logos) rather than a portrait of creation per se. Can you say ‘non liturgical Sacred Art'?And if you accept, per Nick's cogent argument, that Rowling read Castle many times as a young wannabe writer? Then this book becomes a touchstone of both Lake and Shed readings of Rowling's work — and Smith one of the the most important influences on The Presence.Merry Christmas, again, to all our faithful readers and listeners! Thank you for your prayers and notes of support and encouragement to John and for making 2025 a benchmark year at Hogwarts Professor. And just you wait for the exciting surprises we have in hand for 2026!Hogwarts Professor is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.The Twelve Questions and ‘Links Down Below' Referred to in Nick and John's I Capture the Castle Conversation:Question 1. So, Nick, we spoke during our Aurora Leigh recording about your long term project to read all the books that Rowling has admitted to have read (link down below!), first question why? and secondly how is that going?Rowling's Admitted Literary InfluencesWhat I want is a single internet page reference, frankly, of ‘Rowling's Admitted Literary Influences' or ‘Confessed Favorites' or just ‘Books I have Read and Liked' for my thesis writing so I needn't do an information dump that will add fifty-plus citations to my Works Cited pages and do nothing for the argument I'm making.Here, then, is my best attempt at a collection, one in alphabetical order by last name of author cited, with a link to at least one source or interview in which Rowling is quoted as liking that writer. It is not meant as anything like a comprehensive gathering of Rowling's comments about any author; the Austen entry alone would be longer than the whole list should be if I went that route. Each author gets one, maybe two notes just to justify their entry on the list.‘A Rowling Reading of Aurora Leigh' Nick Jeffery Talking about ‘A Rowling Reading of Aurora Leigh' Question 2. ... which has led me to three works that she has read from the point of view of writers starting out, and growing in their craft. Which leads us to this series of three chats covering Aurora Leigh by Elizabeth Barrett Browning, I Capture the Castle by Dodie Smith and the Little Women series by Louisa May Alcott. I read Castle during the summer. Amid all the disruptions at Granger Towers, have you managed to read it yet? How did you find it?Capturing Dodie Smith's I Capture the Castle: Elizabeth Baird-Hardy (October 2011)Certain elements of the story will certainly resonate with those of us who have been to Hogwarts a fair few times: a castle with an odd combination of ancient and modern elements, but no electricity; eccentric family members who are all loved despite their individual oddities (including Topaz's resemblance to Fleur Delacour); travel by train; a character named Rose who may have been one of the reasons Rowling chose the name for Ron and Hermione's daughter; descriptions of food that make even somewhat questionable British cuisine sound tasty; and inanimate objects that have their own personalities (the old dress frame, which Rose and Cassandra call Miss Blossom, is voiced by Cassandra and sounds much like the talking mirror in Harry's room at the Leaky Caldron).But far more than some similar pieces, I Capture the Castle lends something less tangible to Rowling's writing. The novel has a tone that, like the Hogwarts adventures, seamlessly winds together the comic and the crushing in a way that is reflective of life, particularly life as we see it when we are younger. Cassandra's voice is, indeed, engaging, and readers will no doubt see how the narrative voice of Harry's story has some of the same features.A J. K. Rowling Reading of I Capture the Castle: Nick Jeffery (December 2025)Parallels abound for Potter fans. The Mortmain's eccentric household mirrors the Weasleys' chaotic warmth: loved despite quirks, from Topaz's nude communing with nature (evoking a less veiled Fleur Delacour) to Mortmain's intellectual withdrawal. Food descriptions—meagre yet tantalising—prefigure Hogwarts feasts, turning humble meals into sensory delights. Inanimate objects gain voice: the family dress-frame “Miss Blossom” offers advice, akin to the chatty mirrors or portraits in Rowling's world. Even names resonate—Rose Mortmain perhaps inspiring Ron and Hermione's daughter—and train journeys punctuate the plot.The Blocked Writer: James Mortmain, a father who spent his fame early and now reads detective novels in an irritable stupor, mirrors the “faded glory” or “lost genius” archetypes seen in Rowling's secondary characters, such as Xenophilius Lovegood and Jasper Chiswell.The Bohemian Stepmother: Topaz, who strides through the countryside in only wellington boots, shares the whimsical, slightly unhinged energy of a character like Luna Lovegood or Fleur Delacour.Material Yearning: The desperate desire of Cassandra's sister, Rose, to marry into wealth reflects the very real, non-magical pressures of class and poverty that Rowling weaves into Harry Potter, Casual Vacancy, Strike and The Ickabog.Leda Strike parallels: Leda Fox-Cotton the bohemian London photographer, adopts Stephen, the working-class orphan, and saves him from both unrequited love and the responsibility that comes with the Mortmain family.Question 3. [story of finishing the book last night by candle light in my electricity free castle] So, in short Nick, I thought it astonishing! I didn't read your piece until I'd finished reading Capture, of course, but I see there is some dispute about when Rowling first read it and its consequent influence on her as a writer. Can you bring us up to speed on the subject and where you land on this controversy?* She First Read It on her Prisoner of Azkaban Tour of United States?tom saysOctober 21, 2011 at 4:00 amIf I recall correctly, Rowling did not encounter this book until 1999 (between PoA & Goblet) when, on a book tour, a fan gave her a copy. This is pertinent to any speculation about how ‘Castle' might have influenced the Potter series.* Rowling Website: “Books I Read and Re-Read as a Child”Question 4. Which, when you consider the other books on that virtual bookshelf -- works by Colette, Austen, Shakespeare, Goudge, Nesbit, and Sewell's Black Beauty, something of a ‘Rowling's Favorite Books and Authors as a Young Reader' collection, I think we have to assume she is saying, “I read this book as a child or adolescent and loved it.” Taking that as our jumping off place, John, and having read my piece, do you wish you had read it before writing Harry Potter's Bookshelf?Harry Potter's Bookshelf: The Great Books behind the Hogwarts Adventures John Granger 2009Literary Allusion in Harry Potter Beatrice Groves 2017Question 5. So, yes, I certainly do think it belongs -- with Aurora Leigh and Little Women -- on the ‘Rowling Reader Essential Reading List.' The part I thought most interesting in your piece was, of course, the Shed elements I missed. Rowling famously said that she loved Jo Marsh in Little Women because, in addition to the shared name and the character being a wannabe writer, she was plain, a characteristic with which the young, plain Jane Rowling easily identified. What correspondences do you think Little Jo would have found between her life and Cassandra Mortmain's?* Nick Jeffery's Kanreki discussion of Rowling's House on Edge of Estate with Two Children, Bad Dad ‘Golden Thread' (Lethal White)Question 6. Have I missed any, John?* Rockefeller Chapel, University of ChicagoQuestion 7. Forgive me for thinking, Nick, that Cassandra's time in church taking in the silence there with all her senses may be the biggest take-away for the young Rowling; if the Church of England left their chapel doors open in the 70s as churches I grew up in did in the US, it's hard to imagine Jo the Reader not running next door to see what she felt there after reading that passage. (Chapter 13, conversation with vicar, pp 234-238). The correspondence with Beatrice Groves' favorite scene in the Strike novels was fairly plain, no? What other scenes and characters do you see in Rowling's work that echo those in Castle?* Chapter 13, I Capture the Castle: Cassandra's Conversation with the Vicar and time in the Chapel vis a vis Strike in the Chapel after Charlotte's Death* Beatrice Groves on Running Grave's Chapel Scene: ‘Strike's Church Going'Question 8. I'm guessing, John, you found some I have overlooked?Question 9. The Mortmain, Colly, and Cotton cryptonyms as well as Topaz and Cassandra, the embedded text complete with intratextuual references (Simon on psycho-analysis), the angelic servant-orphan living under the stairs (or Dobby's lair!) an orphan with a secret power he cannot see in himself, the great Transformation spell the children cast on their father, an experiment in psychomachia a la the Shrieking Shack or Chamber of Secrets, the hand-kiss we see at story's end from Smith, love delayed but expressed (Silkworm finish?), the haunting sense of the supernatural everywhere especially in the invocation that Rose makes to the gargoyle and Cassandra's Midsummer Night's Eve ritual with Simon, the parallels abound. Ghosts!* Please note that John gave “cotton” a different idiomatic meaning than it has; the correct meaning is at least as interesting given the Cotton family's remarkable fondness for all of the Mortmains!* Kanreki ‘Embedded Text' Golden Thread discussion 1: Crimes of Grindelwald* Kanreki ‘Embedded Text' Golden Thread discussion 2: Golden Thread Survey, Part II* Rose makes an elevated Faustian prayer to a Gargoyle Devil: Chapter IV, pp 43-46* Cassandra and Simon celebrate Midsummer Night's Eve: Chapter XII, pp 199-224Let's talk about the intersection of Lake and Shed, though, the shared space of Rowling's bibliography, works that shaped her core beliefs and act as springs in her Lake of inspiration and which give her many, even most of the tools of intentional artistry she deploys in the Shed. What did you make of the Bronte-Austen challenge that Rose makes explicitly in the story to her sister, the writer and avid reader?“How I wish I lived in a Jane Austen novel.” [said Rose]I said I'd rather be in a Charlotte Bronte.“Which would be nicest—Jane with a touch of Charlotte, or Charlotte with a touch of Jane?”This is the kind of discussion I like very much but I wanted to get on with my journal, so I just said: “Fifty percent each way would be perfect,” and started to write determinedly.Question 10. So, I'm deferring to both Elizabeth Barrett Browning and J. K Rowling. Elizabeth Barrett Browning valued intense emotion, social commentary, and a grand scope in literature, which led her to favour the passionate depth of the Brontës over the more restrained, ironical style of Jane Austen. Rowling about her two dogs: “Emma? She's a bundle of love and joy. Her sister, Bronte, is a bundle of opinions, stubbornness and hard boundaries.”Set in the 30s, written in the early 40s, but it seems astonishingly modern. Because her father is a writer, a literary novelist of the modern school, do you think there are other more contemporary novelists Dodie Smith was engaging than Austen and Bronte?Question 11. Mortmain is definitely Joyce, then, though Proust gets the call-out, and perhaps the most important possible take-away Rowling the attentive young reader would have made would have been Smith's embedded admiration for Joyce the “Enigmatist” she puts in Simon's mouth at story's end (Chapter XVI, pp 336-337) and her implicit criticism of literary novels and correction of that failing. Rowling's re-invention of the Schoolboy novel with its hidden alchemical, chiastic, soul-in-crisis-allegories and embedded Christian symbolism can all be seen as her brilliant interpretation of Simon's explanation of art to Cassandra and her dedication to writing a book like I Capture the Castle.* Reference to James Joyce by Simon Cotton, Chapter IX, p 139:* The Simon and Cassandra conversation about her father's novels, call it ‘The Writer as Enigmatist imitating God in His Work:' Chapter XVI, pp 331-334* On Imagination as Transpersonal Faculty and Non-Liturgical Sacred ArtSacred art differs from modern and postmodern conceptions of art most specifically, though, in what it is representing. Sacred art is not representing the natural world as the senses perceive it or abstractions of what the individual and subjective mind “sees,” but is an imitation of the Divine art of creation. The artist “therefore imitates nature not in its external forms but in its manner of operation as asserted so categorically by St. Thomas Aquinas [who] insists that the artist must not imitate nature but must be accomplished in ‘imitating nature in her manner of operation'” (Nasr 2007, 206, cf. “Art is the imitation of Nature in her manner of operation: Art is the principle of manufacture” (Summa Theologia Q. 117, a. I). Schuon described naturalist art which imitates God's creation in nature by faithful depiction of it, consequently, as “clearly luciferian.” “Man must imitate the creative act, not the thing created,” Aquinas' “manner of operation” rather than God's operation manifested in created things in order to produce ‘creations'which are not would-be duplications of those of God, but rather a reflection of them according to a real analogy, revealing the transcendental aspect of things; and this revelation is the only sufficient reason of art, apart from any practical uses such and such objects may serve. There is here a metaphysical inversion of relation [the inverse analogy connecting the principial and manifested orders in consequence of which the highest realities are manifested in their remotest reflections[1]]: for God, His creature is a reflection or an ‘exteriorized' aspect of Himself; for the artist, on the contrary, the work is a reflection of an inner reality of which he himself is only an outward aspect; God creates His own image, while man, so to speak, fashions his own essence, at least symbolically. On the principial plane, the inner manifests the outer, but on the manifested plane, the outer fashions the inner (Schuon 1953, 81, 96).The traditional artist, then, in imitation of God's “exteriorizing” His interior Logos in the manifested space-time plane, that is, nature, instead of depicting imitations of nature in his craft, submits to creating within the revealed forms of his craft, which forms qua intellections correspond to his inner essence or logos.[2] The work produced in imitation of God's “manner of operation” then resembles the symbolic or iconographic quality of everything existent in being a transparency whose allegorical and anagogical content within its traditional forms is relatively easy to access and a consequent support and edifying shock-reminder to man on his spiritual journey. The spiritual function of art is that “it exteriorizes truths and beauties in view of our interiorization… or simply, so that the human soul might, through given phenomena, make contact with the heavenly archetypes, and thereby with its own archetype” (Schuon 1995a, 45-46).Rowling in her novels, crafted with tools all taken from the chest of a traditional Sacred Artist, is writing non-liturgical Sacred Art. Films and all the story experiences derived of adaptations of imaginative literature to screened images, are by necessity Profane Art, which is to say per the meaning of “profane,” outside the temple or not edifying spiritually. Film making is the depiction of how human beings encounter the time-space world through the senses, not an imitation of how God creates and a depiction of the spiritual aspect of the world, a liminal point of entry to its spiritual dimension. Whence my describing it as a “neo-iconoclasm.”I want to close this off with our sharing our favorite scene or conversation in Castle with the hope that our Serious Reader audience will read Capture and share their favorites. You go first, Nick.* Cassandra and Rose Mortmain, country hicks in the Big City of London: Chapter VI, pp 76-77Question 12. And yours, John?* Cassandra Mortmain ‘Moat Swimming' with Neil Cotton, Chapter X, 170-174* Cassandra seeing her dead mother (think Harry before the Mirror of Erised at Christmas time?): Chapter XV, pp 306-308Hogwarts Professor is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit hogwartsprofessor.substack.com/subscribe

In today's interview, Matt sits down with Fr. Mark-Mary Ames, CFR for his third appearance on Pints with Aquinas. The conversation focuses on prayer (particularly the Rosary), finding refuge in Jesus in the midst of a chaotic world, the division we experience today on social media, God's mercy, what religious life and the priesthood are like, plus answers to questions from Locals supporters.

Dr. Greg hits record on a Christmas group call with the CatholicPsych Leadership Council, and things immediately go off-script—in the best way. It's a chaotic, joyful, surprisingly deep year-in-review with candid moments, real humanity, and honest conversation about vocation, formation, and the Holy Spirit, plus a few teasers for 2026. Key Topics: The unseen personal work behind CatholicPsych's growth this past year Why real formation often feels disorienting before it feels hopeful Why integration of faith and psychology can't be fully explained—only experienced What the Summit revealed that no amount of planning could have predicted What's emerging next for CatholicPsych as it moves beyond a single voice or brand Hints about what 2026 will hold (including JP2, pilgrimage, and deeper community) Learn More: Summit of Integration 2026 – Be the first to hear updates on CatholicPsych's annual gathering focused on integration, formation, and community.  Further reading: The Art of Existential Counseling by Fr. Adrian Van Kaam   The Flight from Woman by Karl Stern  Pilgrimage to Poland (in the footsteps of St. John Paul II) – Interested in joining? Sign up to receive updates. Previous episode on Our Lady of Guadalupe: Ep. #257: This Book Just Changed My Life: Our Lady of Guadalupe and the Flower World Prophecy Previous episode on St. Thomas Aquinas and women: Ep. #250: Correcting Luther…and Aquinas? Calling Out Disintegration in the Church Dating Back to the Reformation Need help? Schedule a free CatholicPsych consultation Want to help? Learn more about our Certification in Professional Accompaniment Follow Us on Socials: Instagram | Facebook | YouTube | Twitter (X) | LinkedIn

FAN MAIL--We would love YOUR feedback--Send us a Text MessageThe candles are burning low, Advent is nearly complete, and a quiet figure steps into focus: Saint Joseph. We open the door to the workshop where silence is eloquent and obedience changes history, exploring how a man with no recorded words still teaches us what fatherhood, courage, and reverence look like when God draws near.We walk through Scripture's testimony that names Joseph as father, son of David, and guardian of the Messiah, and we reflect on why legal and spiritual fatherhood are not lesser realities but profound icons of the Father's love. Drawing on Scott Hahn's insights and the wisdom of the saints in his book "Joy to the World", we consider the angel's charge to Joseph, his decisive yes, and the way that choice shelters the Incarnation. From Nazareth to Egypt and back, Joseph's path shows how vocation is lived: unhurried, attentive, and ready to act when God speaks. Along the way, we revisit how the birth of Christ reshaped time itself and why attempts to neutralize our calendars can't erase the hinge of grace.Together, we ponder Benedict XVI's vision of authentic fatherhood as service to life and growth, and we bless the hidden faithfulness of fathers who labor without applause. As carols rise and Christmas nears, we let Joseph guide our imagination and prayer, learning to measure our days by presence, protection, and quiet love. If the true reward is simply to be with Christ, Joseph shows us how to arrive and adore.If this reflection stirred your heart, subscribe, share the episode with someone who needs encouragement, and leave a review to help others discover the podcast. What virtue of Joseph will you practice this week?Key Points from the Episode:• Advent nearing its fulfillment and the mystery of the Incarnation• Joseph's silence and deeds as a model of holiness• Legal and spiritual fatherhood affirmed in Scripture• Joseph as icon of God the Father's care• The angel's counsel and Joseph's fearless obedience• Saints' insights from Aquinas, Bernard, and Josemaría• History and calendars centered on Christ's birth• Benedict XVI on authentic fatherhood and service• Blessing and encouragement for fathers today• Closing with Christmas carols Other resources: Want to leave a review? Click here, and if we earned a five-star review from you **high five and knuckle bumps**, we appreciate it greatly, thank you so much!

In this episode, we talk with Thomas Williams about John Duns Scotus and his views on free will and how they differ from Anselm's and Aquinas's views.Thomas's website: https://www.profthomaswilliams.com/Thomas's chapter on Scotus's views of free will can be found in the Routledge Companion to Free WillThomas also wrote the SEP article: John Duns ScotusTwitter: https://twitter.com/thefreewillshowInstagram: https://www.instagram.com/thefreewillshow/?hl=enFacebook: https://www.facebook.com/The-Free-Will-Show-105535031200408/

John Granger Attempts to Convince Nick (and You!) That The Hallmarked Man will be Considered the Best of the Series.We review our take-away impressions from our initial reading of The Hallmarked Man. Although we enjoyed it, especially John's incredible prediction of Robin's ectopic pregnancy, neither of us came away thinking this was the finest book in the series. For Nick, this was a surprise, as enthusiastic J. K. Rowling fan that he is other than Career of Evil every book he has read has been his favourite. Using an innovative analysis of the character pairs surrounding both Cormoran and Robin, John argues that we can't really appreciate the artistry of book number eight until we consider its place in the series. Join John and Nick as they review the mysteries that remain to be resolved and how The Hallmarked Man sets readers up for shocking reveals in Strike 9 and 10!Why Troubled Blood is the Best Strike Novel:* The Pillar Post Collection of Troubled Blood Posts at HogwartsProfessor by John Granger, Elizabeth Baird-Hardy, Louise Freeman, Beatrice Groves, and Nick JefferyTroubled Blood and Faerie Queene: The Kanreki ConversationBut What If We Judge Strike Novels by a Different Standard than Shed Artifice? What About Setting Up the ‘Biggest Twist' in Detective Fiction History?* If Rowling is to be judged by the ‘shock' of the reveals in Strike 10, then The Hallmarked Man, the most disappointing book in the series even to many Serious Strikers, will almost certainly be remembered as the book that set up the finale with the greatest technical misdirection while playing fair.* The ending must be a shock, one that readers do not see coming, BUT* The author must provide the necessary clues and pointers repeatedly and emphatically lest the reader feel cheated at the point of revelation.* If the Big Mysteries of the series are to be solved with the necessary shock per both Russian Formalist and Perennialist understanding, then the answers to be revealed in the final two Strike novels, Books Two and Three of the finale trilogy, should be embedded in The Hallmarked Man.* Rowling on Playing Fair with Readers:The writer says that she wanted to extend the shelf of detective fiction without breaking it. “Part of the appeal and fascination of the genre is that it has clear rules. I'm intrigued by those rules and I like playing with them. Your detective should always lay out the information fairly for the reader, but he will always be ahead of the game. In terms of creating a character, I think Cormoran Strike conforms to certain universal rules but he is very much of this time.* On the Virtue of ‘Penetration' in Austen, Dickens, and Rowling* Rowling on the Big Twist' in Austen's Emma:“I have never set up a surprise ending in a Harry Potter book without knowing I can never, and will never, do it anywhere near as well as Austen did in Emma.”What are the Key Mysteries of the Strike series?Nancarrow FamilyWhy did Leda and Ted leave home in Cornwall as they did?Why did Ted and Joan not “save” Strike and Lucy?Was Leda murdered or did she commit suicide?If she was murdered, who dunit?If she commited suicide, why did she do it?What happened to Switch Whittaker?Cormoran StrikeIs Jonny Rokeby his biological father?What SIB case was he investigating when he was blown up?Was he the father of Charlotte's lost baby? If not, then who was?Why has he been so unstable in his relations with women post Charlotte Campbell?Charlotte CampbellWhy did her mother hate her so much?What was her relationship with her three step-fathers? Especially Dino LongcasterWho was the father of her lost child?Was the child intentionally aborted or was it a miscarriage?What was written in her “suicide note”?Was Charlotte murdered or did she commit suicide?If she was murdered, who done it?If she committed suicide, why did she do it?What happened to the billionaire lover?What clues do we get in Hallmarked Man that would answer these questions?- Strike 8 - Greatest Hits of Strikes 1-7: compilation, concentration of perumbration in series as whole* Decima/Lion - incest* Rupert's biological father not his father of record (Dino)* Sacha Legard a liar with secrets* Ryan Murphy working a plan off-stage - Charlotte's long gameStrike about ‘Pairings' in Lethal WhiteStrike continued to pore over the list of names as though he might suddenly see something emerging out of his dense, spiky handwriting, the way unfocused eyes may spot the 3D image hidden in a series of brightly colored dots. All that occurred to him, however, was the fact that there was an unusual number of pairs connected to Chiswell's death: couples—Geraint and Della, Jimmy and Flick; pairs of full siblings—Izzy and Fizzy, Jimmy and Billy; the duo of blackmailing collaborators—Jimmy and Geraint; and the subsets of each blackmailer and his deputy—Flick and Aamir. There was even the quasi-parental pairing of Della and Aamir. This left two people who formed a pair in being isolated within the otherwise close-knit family: the widowed Kinvara and Raphael, the unsatisfactory, outsider son.Strike tapped his pen unconsciously against the notebook, thinking. Pairs. The whole business had begun with a pair of crimes: Chiswell's blackmail and Billy's allegation of infanticide. He had been trying to find the connection between them from the start, unable to believe that they could be entirely separate cases, even if on the face of it their only link was in the blood tie between the Knight brothers.Part Two, Chapter 52Key Relationship Pairings in Cormoran Strike:Who Killed Leda Strike?To Rowling-Galbraith's credit, credible arguments in dedicated posts have been made that every person in the list below was the one who murdered Leda Strike. Who do you think did it?* Jonny Rokeby and the Harringay Crime Syndicate (Heroin Dark Lord 2.0),* Ted Nancarrow (Uncle Ted Did It),* Dave Polworth,* Leda Strike (!),* Lucy Fantoni (Lucy and Joan Did It and here),* Sir Randolph Whittaker,* Nick Herbert,* Peter Gillespie, and* Charlotte Campbell-RossScripted Ten Questions:1. So, Nick, back when we first read Hallmarked Man we said that there were four things we knew for sure would be said about Strike 8 in the future. Do you remember what they were?2. And, John, you've been thinking about the ‘Set-Up' idea and how future Rowling Readers will think of Hallmarked Man, even that they will think of it as the best Strike novel. I thought that was Troubled Blood by consensus. What's made you change your mind?3. So, Nick, yes, Troubled Blood I suspect will be ranked as the best of series, even best book written by Rowling ever, but, if looked at as the book that served the most critical place in setting up the finale, I think Hallmarked Man has to be considered better in that crucial way than Strike 5, better than any Strike novel. Can you think of another Strike mystery that reviews specific plot points and raises new aspects of characters and relationships the way Strike 8 does?4. Are you giving Hallmarked Man a specific function with respect to the last three books than any of the others? If so, John, what is that exactly and what evidence do we have that in Rowling's comments about reader-writer obligations and writer ambitions?5. Nick, I think Hallmarked Man sets us up to answer the Key mysteries that remain, that the first seven books left for the final three to answer. I'm going to organize those unresolved questions into three groups and challenge you to think of the ones I'm missing, especially if I'm missing a category.6. If I understand the intention of your listing these remaining questions, John, your saying that the restatement of specific plot points and characters from the first seven Strike novels in Hallmarked Man points to the possible, even probable answers to those questions. What specifically are the hallmarks in this respect of Hallmarked Man?7. If you take those four points, Nick, and revisit the mysteries lists in three categories, do you see how Rowling hits a fairness point with respect to clueing readers into what will no doubt be shocking answers to them if they're not looking for the set-ups?8. That's fun, Nick, but there's another way at reaching the same conclusions, namely, charting the key relationships of Strike and Ellacott to the key family, friends, and foes in their lives and how they run in pairs or parallel couplets (cue PPoint slides).9. Can we review incest and violence against or trafficking of young women in the Strike series? Are those the underpinning of the majority of the mysteries that remain in the books?10. Many Serious Strikers and Gonzo Galbraithians hated Striuke 8 because Hallmarked Man failed to meet expectations. In conclusion, do you think, Nick, that this argument that the most recent Strike-Ellacott adventure is the best because of how it sets us up for the wild finish to come will be persuasive -- or just annoying?On Imagination as Transpersonal Faculty and Non-Liturgical Sacred ArtThe Neo-Iconoclasm of Film (and Other Screened Adaptations): Justin requested within his question for an expansion of my allusion to story adaptations into screened media as a “neo-iconoclasm.” I can do that here briefly in two parts. First, by urging you to read my review of the first Hunger Games movie adaptation, ‘Gamesmakers Hijack Story: Capitol Wins Again,' in which I discussed at post's end how ‘Watching Movies is a a Near Sure Means to Being Hijacked by Movie Makers.' In that, I explain via an excerpt from Jerry Mander's Four Arguments for the Elimination of Television, the soul corrosive effects of screened images.Second, here is a brief introduction to the substance of the book I am working on.Rowling is a woman of profound contradictions. On the one hand, like all of us she is the walking incarnation of her Freudian family romance per Paglia, the ideas and blindspots of the age in which we live, with the peculiar individual prejudices and preferences and politics of her upbringing, education, and life experiences, especially the experiences we can call crises and consequent core beliefs, aversions, and desires. Rowling acknowledges all this, and, due to her CBT exercises and one assumes further talking therapy, she is more conscious of the elephant she is riding and pretending to steer than most of her readers.She points to this both in asides she make in her tweets and public comments but also in her descriptive metaphor of how she writes. The ‘Lake' of that metaphor, the alocal place within her from her story ideas and inspiration spring, is her “muse,” the word for superconscious rather than subconscious ideas that she used in her 2007 de la Cruz interview. She consciously recognizes that, despite her deliberate reflection on her PTSD, daddy drama, and idiosyncratic likes and dislikes, she still has unresolved issues that her non-conscious mind presents to her as story conflict for imaginative resolution.Her Lake is her persona well, the depths of her individual identity and a mask she wears.The Shed, in contrast, is the metaphorical place where Rowling takes the “stuff” given her by the creature in her Lake, the blobs of molten glass inspiration, to work it into proper story. The tools in this Shed are unusual, to say the least, and are the great markers of what makes Rowling unique among contemporary writers and a departure from, close to a contradiction of the artist you would expect to be born of her life experiences, formative crises, and education.Out of a cauldron potion made from listening to the Smiths, Siouxie and the Banshees, and The Clash, reading and loving Val McDermid, Roddy Doyle, and Jessica Mitford, and surviving a lower middle class upbringing with an emotionally barren homelife and Comprehensive education on the England-Wales border, you'd expect a Voldemort figure at Goblet of Fire's climax to rise rather than a writer who weaves archetypally rich myths of the soul's journey to perfection in the spirit with alchemical coloring and sequences, ornate chiastic structures, and a bevy of symbols visible only to the eye of the Heart.To understand Rowling, as she all but says in her Lake and Shed metaphor, one has to know her life story and experiences to “get” from where her inspiration bubbles up and, as important, you need a strong grasp of the traditionalist worldview and place of literature in it to appreciate the power of the tools she uses, especially how she uses them in combination.The biggest part of that is understanding the Perennialist definition of “Sacred Art.” I touched on this in a post about Rowling's beloved Christmas story, ‘Dante, Sacred Art, and The Christmas Pig.'Rowling has been publicly modest about the aims of her work, allowing that it would be nice to think that readers will be more empathetic after reading her imaginative fiction. Dante was anything but modest or secretive in sharing his self-understanding in the letter he wrote to Cangrande about The Divine Comedy: “The purpose of the whole work is to remove those living in this life from the state of wretchedness and to lead them to the state of blessedness.” His aim, point blank, was to create a work of sacred art, a category of writing and experience that largely exists outside our understanding as profane postmoderns, but, given Rowling's esoteric artistry and clear debts to Dante, deserves serious consideration as what she is writing as well.Sacred art, in brief, is representational work — painting, statuary, liturgical vessels and instruments, and the folk art of theocentric cultures in which even cutlery and furniture are means to reflection and transcendence of the world — that employ revealed forms and symbols to bring the noetic faculty or heart into contact with the supra-sensible realities each depicts. It is not synonymous with religious art; most of the art today that has a religious subject is naturalist and sentimental rather than noetic and iconographic, which is to say, contemporary artists imitate the creation of God as perceived by human senses rather than the operation of God in creation or, worse, create abstractions of their own internally or infernally generated ideas.Story as sacred art, in black to white contrast, is edifying literature and drama in which the soul's journey to spiritual perfection is portrayed for the reader or the audience's participation within for transformation from wretchedness to blessedness, as Dante said. As with the plastic arts, these stories employ traditional symbols of the revealed traditions in conformity with their understanding of cosmology, soteriology, and spiritual anthropology. The myths and folklore of the world's various traditions, ancient Greek drama, the epic poetry of Greece, Rome, and Medieval Europe, the parables of Christ, the plays of Shakespeare's later period, and the English high fantasy tradition from Coleridge to the Inklings speak this same symbolic language and relay the psychomachia experience of the human victory over death.Dante is a sacred artist of this type. As difficult as it may be to understand Rowling as a writer akin to Dante, Shakespeare, Homer, Virgil, Aeschylus, Spenser, Lewis, and Tolkien, her deployment of traditional symbolism and the success she enjoys almost uniquely in engaging and edifying readers of all ages, beliefs, and circumstances suggests this is the best way of understanding her work. Christmas Pig is the most obviously sacred art piece that Rowling has created to date. It is the marriage of Dantean depths and the Estecean lightness of Lewis Carroll's Alice books, about which more later.[For an introduction to reading poems, plays, and stories as sacred art, that is, allegorical depictions of the soul's journey to spiritual perfection that are rich in traditional symbolism, Ray Livingston's The Traditional Theory of Literature is the only book length text in print. Kenneth Oldmeadow's ‘Symbolism and Sacred Art' in his Traditionalism: Religion in the light of the Perennial Philosophy(102-113), ‘Traditional Art' in The Essential Seyyed Hossein Nasr(203-214), and ‘The Christian and Oriental, or True Philosophy of Art' in The Essential Ananda K. Coomaraswamy(123-152) explain in depth the distinctions between sacred and religious, natural, and humanist art. Martin Lings' The Sacred Art of Shakespeare: To Take Upon Us the Mystery of Things and Jennifer Doane Upton's two books on The Divine Comedy, Dark Way to Paradise and The Ordeal of Mercy are the best examples I know of reading specific works of literature as sacred art rather than as ‘stories with symbolic meaning' read through a profane and analytic lens.]‘Profane Art' from this view is “art for art's sake,” an expression of individual genius and subjective meaning that is more or less powerful. The Perennialist concern with art is less about gauging an artist's success in expressing his or her perception or its audience's response than with its conformity to traditional rules and its utility, both in the sense of practical everyday use and in being a means by which to be more human. Insofar as a work of art is good with respect to this conformity and edifying utility, it is “sacred art;” so much as it fails, it is “profane.” The best of modern art, even that with religious subject matter or superficially beautiful and in that respect edifying, is from this view necessarily profane.Sacred art differs from modern and postmodern conceptions of art most specifically, though, in what it is representing. Sacred art is not representing the natural world as the senses perceive it or abstractions of what the individual and subjective mind “sees,” but is an imitation of the Divine art of creation. The artist “therefore imitates nature not in its external forms but in its manner of operation as asserted so categorically by St. Thomas Aquinas [who] insists that the artist must not imitate nature but must be accomplished in ‘imitating nature in her manner of operation'” (Nasr 2007, 206, cf. “Art is the imitation of Nature in her manner of operation: Art is the principle of manufacture” (Summa Theologia Q. 117, a. I). Schuon described naturalist art which imitates God's creation in nature by faithful depiction of it, consequently, as “clearly luciferian.” “Man must imitate the creative act, not the thing created,” Aquinas' “manner of operation” rather than God's operation manifested in created things in order to produce ‘creations'which are not would-be duplications of those of God, but rather a reflection of them according to a real analogy, revealing the transcendental aspect of things; and this revelation is the only sufficient reason of art, apart from any practical uses such and such objects may serve. There is here a metaphysical inversion of relation [the inverse analogy connecting the principial and manifested orders in consequence of which the highest realities are manifested in their remotest reflections[1]]: for God, His creature is a reflection or an ‘exteriorized' aspect of Himself; for the artist, on the contrary, the work is a reflection of an inner reality of which he himself is only an outward aspect; God creates His own image, while man, so to speak, fashions his own essence, at least symbolically. On the principial plane, the inner manifests the outer, but on the manifested plane, the outer fashions the inner (Schuon 1953, 81, 96).The traditional artist, then, in imitation of God's “exteriorizing” His interior Logos in the manifested space-time plane, that is, nature, instead of depicting imitations of nature in his craft, submits to creating within the revealed forms of his craft, which forms qua intellections correspond to his inner essence or logos.[2] The work produced in imitation of God's “manner of operation” then resembles the symbolic or iconographic quality of everything existent in being a transparency whose allegorical and anagogical content within its traditional forms is relatively easy to access and a consequent support and edifying shock-reminder to man on his spiritual journey. The spiritual function of art is that “it exteriorizes truths and beauties in view of our interiorization… or simply, so that the human soul might, through given phenomena, make contact with the heavenly archetypes, and thereby with its own archetype” (Schuon 1995a, 45-46).Rowling in her novels, crafted with tools all taken from the chest of a traditional Sacred Artist, is writing non-liturgical Sacred Art. Films and all the story experiences derived of adaptations of imaginative literature to screened images, are by necessity Profane Art, which is to say per the meaning of “profane,” outside the temple or not edifying spiritually. Film making is the depiction of how human beings encounter the time-space world through the senses, not an imitation of how God creates and a depiction of the spiritual aspect of the world, a liminal point of entry to its spiritual dimension. Whence my describing it as a “neo-iconoclasm.”The original iconoclasts or “icon bashers” were believers who treasured sacred art but did not believe it could use images of what is divine without necessarily being blasphemous; after the incarnation of God as Man, this was no longer true, but traditional Christian iconography is anything but naturalistic. It could not be without becoming subjective and profane rather than being a means to spiritual growth and encounters. Western religious art from the Renaissance and Reformation forward, however, embraces profane imitation of the sense perceived world, which is to say naturalistic and as such the antithesis of sacred art. Film making, on religious and non-religious subjects, is the apogee of this profane art which is a denial of any and all of the parameters of Sacred art per Aquinas, traditional civilizations, and the Perennialists.It is a neo-iconoclasm and a much more pervasive and successful destruction of the traditional world-view, so much so that to even point out the profanity inherent to film making is to insure dismissal as some kind of “fundamentalist,” “Puritan,” or “religious fanatic.”Screened images, then, are a type of iconoclasm, albeit the inverse and much more subtle kind than the relatively traditional and theocentric denial of sacred images (the iconoclasm still prevalent in certain Reform Church cults, Judaism, and Islam). This neo-iconoclasm of moving pictures depicts everything in realistic, life-like images, everything, that is, except the sacred which cannot be depicted as we see and experience things. This exclusion of the sacred turns upside down the anti-naturalistic depictions of sacred persons and events in iconography and sacred art. The effect of this flood of natural pictures akin to what we see with our eyes is to compel the flooded mind to accept time and space created nature as the ‘most real,' even ‘the only real.' The sacred, by never being depicted in conformity with accepted supernatural forms, is effectively denied.Few of us spend much time in live drama theaters today. Everyone watches screened images on cineplex screens, home computers, and smart phones. And we are all, consequently, iconoclasts and de facto agnostics, I'm afraid, to greater and lesser degrees because of this immersion and repetitive learning from the predominant art of our secular culture and its implicit atheism.Contrast that with the imaginative experience of a novel that is not pornographic or primarily a vehicle of perversion and violence. We are obliged to generate images of the story in the transpersonal faculty within each of us called the imagination, one I think that is very much akin to conscience or the biblical ‘heart.' This is in essence an edifying exercise, unlike viewing photographic images on screens. That the novel appears at the dawn of the Modern Age and the beginning of the end of Western corporate spirituality, I think is no accident but a providential advent. Moving pictures, the de facto regime artistry of the materialist civilization in which we live, are the counter-blow to the novel's spiritual oxygen.That's the best I can manage tonight to offer something to Justin in response to more about the “neo-iconoclasm” of film This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit hogwartsprofessor.substack.com/subscribe

We discuss the first six questions from the "Moral Action" section in the Summa Theologica (1268), which we read in Thomas Aquinas: Selected Philosophical Writings (1993). If you're not hearing the full version of this part of the discussion, sign up via one of the options described at partiallyexaminedlife.com/support.

While we modern folks have a generally clear distinction between law as in descriptive laws of nature and law as in ethical or civil commandments, these Medieval philosophers saw these as very much related if not actually the same thing, given that humans can ignore the dictates of their nature, i.e. reason, whereas the rest of nature just proceeds according to natural law, which for these theologians means God's dictates. So what actually is the relation, in general, between law and reason? Our text includes Aquinas' presentation of this issue and his near-contemporary Duns Scotus' commentary on it. Read along with us. You can choose to watch this on video. To get future parts, subscribe at ⁠⁠⁠⁠patreon.com/closereadsphilosophy⁠⁠⁠⁠. Learn more about your ad choices. Visit megaphone.fm/adchoices

Read OnlineWhen Joseph awoke, he did as the angel of the Lord had commanded him and took his wife into his home. Matthew 1:24The human person is a fascinating subject of study. Throughout the ages, countless philosophers, theologians, and social scientists have sought to understand the complexities of human nature. Within the Catholic philosophical tradition, Saint Thomas Aquinas stands out as an influential and trustworthy teacher on this topic.Aquinas teaches that while a person sleeps, the external senses are inactive. However, sense images within the imagination can still be active to varying degrees, depending on the depth of sleep, leading to the formation of dreams. Human reason is not entirely inactive during sleep, but it operates in a diminished capacity, which often results in dreams being nonsensical. Because the intellect's judgment is not fully engaged, the content of dreams is generally neither moral nor immoral.There is, however, another form of dream that transcends the normal and natural type. This is exemplified in Joseph's dream. In such divinely inspired dreams, like Joseph's, human reason is fully active—not because of the natural workings of the imagination—but because the dream is a direct result of divine intervention. In Joseph's case, his reason and intellect were fully engaged, allowing him to comprehend the divine message delivered by the angel. He was presented with a choice, and with his reason fully operative, he freely chose to say “Yes” to God's communication, thus embracing his role in the divine plan.This “Yes” to the divine plan is clearly illustrated in the passage quoted above. Upon awakening, Joseph “did as the angel of the Lord had commanded him.” His choice was made during his divinely inspired dream, and his will fully acted upon this decision when he awoke.Though divinely inspired dreams like Joseph's are uncommon, they do happen. We, however, do not need to wait for such a dream to imitate Joseph's obedience to God's will. Like Joseph, we have been given divine Truth. For us, that Truth comes primarily through Sacred Scripture and the teachings of the Church. The writings of the saints also help clarify all that God speaks to us.At times, our imaginations can lead us astray, much like in a dream. When we allow irrational thoughts to dictate our actions, we might find ourselves filled with anxiety, worry, and confusion. Imitating Joseph does not mean waiting for a divine dream; rather, it means actively engaging our minds with divine Truth as revealed through the Church and Sacred Scripture. We must then listen to that truth, dismiss irrational thoughts, and use our reason to command our will to act in obedience to God's will. Reflect, today, on whether you tend to dwell on irrational ideas or whether you turn your intellect to divine Truth as the basis for what you believe and how you act. Just as Joseph trusted in the Truth revealed to him by the angel and acted upon it, we too must place our trust in the Truth and act accordingly.My trustworthy Lord, You have revealed to us all Truth as is given to us through the Sacred Scripture and the teachings of the Church. When my imagination leads me astray into obsessive thinking and worrying, please speak to me and help me to hear Your voice. May every decision I make and action I take be in accord with Your Truth. Jesus, I trust in You.Image: Finoskov, CC BY-SA 4.0, via Wikimedia CommonsSource of content: catholic-daily-reflections.comCopyright © 2025 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

In this episode, Dr. Deborah Savage of Franciscan University joins the conversation to unpack the "war on men," the masculine genius, and the deeper spiritual battle being waged against the human person. Drawing from St. John Paul II, Aquinas, and her own scholarship, she explores the unique gifts of men and women, the meaning of complementarity, and why fathers play a vital role in conferring identity. The discussion tackles hard truths about suicide rates, cultural blind spots, and misplaced anger, while also pointing to the beauty of God's design for man and woman. Listeners are invited to recover a deeper appreciation of our differences, not as a struggle for power, but as the foundation of authentic human flourishing.   Institute for the Study of Man & Woman: https://franciscan.edu/man-and-woman-institute/  Connect with Dr. Savage: https://drdeborahsavage.com    Subscribe/Rate Never miss out on an episode by subscribing to the podcast on whatever platform you are listening on. Help other people find the show by sharing this episode on your social media. Thanks!   Connect with Brett: Website: https://brettpowell.org Coaching: buildmylifecompass.com/coaching Twitter/X: @BrettPowellorg https://twitter.com/BrettPowellorg   Music "Southern Gothic" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 4.0 License http://creativecommons.org/licenses/by/4.0/   Editing by ForteCatholic (https://www.fortecatholic.com)

Continuing to discuss the virtue and moral action from the Summa Theologica (1268). We discuss the definition of virtue and some subsequent questions about what parts of us the term virtue properly applies to. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Sponsors: Visit functionhealth.com/PEL to get the data you need to take action for your health. Get a $1/month e-commerce trial at shopify.com/pel. Get an exclusive 5% discount on NordProtect plans. Go to nordprotect.com/partially and use the code partially at checkout. Buy the PEL book! Interested in Mark's spring Continental Philosophy class? Check partiallyexaminedlife.com/class for the latest.

In this episode of Chasing Leviathan, host PJ Wehry sits down with Rev. Andrea Ferrari—Reformed pastor, theologian, and author of The Fall and Redemption of Conscience: A Reformed Biblical Theology—to explore one of the most neglected yet foundational topics in Christian thought: the nature of the human conscience. From John Calvin's sensus divinitatis to Thomas Aquinas' intellectual approach to moral reasoning, Rev. Ferrari uncovers how Scripture, church history, and theological tradition shape our understanding of what it means to be human before God.Together, PJ and Rev. Ferrari discuss how conscience functions not merely as a moral calculator but as a spiritual sense, an innate awareness of the presence, judgment, and goodness of God. The conversation ranges from the spiritual senses tradition of the early church and medieval theologians like Bonaventure, to modern debates about whether conscience existed before the Fall, engaging voices like Herman Bavinck, Dietrich Bonhoeffer, and John Webster. Along the way, they explore the implications of conscience for everyday moral experience, the universality of moral awareness in Romans 2, and the relationship between law, grace, and the human person in Reformed theology.If you're interested in biblical theology, Christian anthropology, Reformed doctrine, spiritual perception, Calvin vs. Aquinas, or the intersection of philosophy, psychology, and theology, this deep and accessible conversation sheds new light on the heart of what it means to perceive God and respond to Him. A rich and thoughtful dialogue for pastors, scholars, students, and anyone curious about how conscience shapes the Christian life.Make sure to check out Rev. Ferrari's book: The Fall and Redemption of Conscience: A Reformed Biblical Theology

On selections about virtue and moral action from the Summa Theologica (1268). Aquinas defines virtue, tells us how it metaphysically fits us into the universe, and discusses how it actually works in us to make us perform moral acts. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Sponsors: Rula patients typically pay $15 per session when using insurance. Connect with quality therapists and mental health experts who specialize in you at rula.com/pel. Get $45 off Aura's best-selling Carver Mat electronic picture frame at auraframes.com and use promo code PEL at checkout. Visit functionhealth.com/PEL to get the data you need to take action for your health. Interested in Mark's spring Continental Philosophy class? Check partiallyexaminedlife.com/class for the latest.

In this episode, we talk with Harm Goris about Thomas Aquinas's views of free will and human agency.Harm's website: https://tilburguniversity.academia.edu/HarmGorisHarm's chapter on Aquinas can be found in the Routledge Companion to Free Will.Twitter: https://twitter.com/thefreewillshowInstagram: https://www.instagram.com/thefreewillshow/?hl=enFacebook: https://www.facebook.com/The-Free-Will-Show-105535031200408/

A peer-reviewed paper claims a glowing, seated-Buddha fractal generated from the Mandelbrot set is hidden in the Mona Lisa, Michelangelo's Sistine Chapel, Tutankhamun's mask, and masterpieces across cultures—proof of simulation, aliens, or the collective unconscious. Greg explains what fractals and the Buddhabrot actually are, shows why the overlays are genuinely uncanny, and then pivots to the far more astonishing Catholic truth: beauty is a transcendental property of being itself. From Plato to Aquinas to the Catechism, the Church has always taught that creation is stamped with the splendor of its rational Creator—and that the ache we feel in front of great art is homesickness for Him. SUPPORT THIS SHOW Considering Catholicism is 100% listener-supported. If this podcast has helped you on your journey, please become a patron today! For as little as $5/month you get: • Every regular episode ad-free and organized into topical playlists • Exclusive bonus content (extra Q&As, Deep-Dive courses, live streams, and more) • My deepest gratitude and a growing community of like-minded listeners ➡️ Join now: https://patreon.com/consideringcatholicism (or tap the Patreon link in your podcast app) One-time gift: Donate with PayPal! CONNECT WITH US • Website & contact form: https://consideringcatholicism.com • Email: consideringcatholicism@gmail.com • Leave a comment on Patreon (I read every one!) RATE & REVIEW If you enjoy the show, please leave a rating (and even better, a review) on Apple Podcasts, Spotify, or wherever you listen — it really helps new listeners find us. SHARE THE SHOW Know someone who's curious about Catholicism? Send them a link or share an episode on social media. Thank you! Christus vincit, Christus regnat, Christus imperat.

Mike Grosodonia is the Men's Basketball Head Coach at St. John Fisher University. Now in his 9th season, the Cardinals have won the Empire 8 championship and appeared in the NCAA Division III Men's Basketball Tournament twice under his direction. Fisher has won at least 15 games and posted a winning record in all but one of Grosodonia's eight seasons. He served as Fisher's top assistant under Rob Kornaker during the 2016-17 season before becoming the program's head coach. Before entering the collegiate coaching ranks, Grosodonia transformed the Aquinas High School basketball program into a high school powerhouse. Aquinas captured a New York State title (Class AA) for the first time in school history in 2016, made four State Final Four trips and won six Section V titles under Grosodonia, who went 194-38 over 10 seasons in charge of the Little Irish. He earned All-Greater Rochester Coach of the Year honors twice and Class AA Coach of the Year honors once. At Aquinas, Grosodonia coached Jalen Pickett, the 32nd overall pick by the Indiana Pacers in the 2023 NBA Draft.On this episode Mike & Mike discuss the contrast between high school and college basketball environments, emphasizing that the heightened skill level of players at the collegiate level fosters a more intense and enjoyable practice atmosphere. He reflects on his coaching journey, from his formative experiences in high school to his current role, underscoring the importance of commitment and relationship-building in developing successful programs. Furthermore, Grosodonia shares insights into his practice design, highlighting the significance of skill development and competitive drills in preparing his team for the rigors of collegiate competition. Through this discussion, we not only hit on the intricacies of coaching at the collegiate level but also the impact of fostering strong relationships with players as a cornerstone of effective coaching.Follow us on Twitter and Instagram @hoopheadspod for the latest updates on episodes, guests, and events from the Hoop Heads Pod.Make sure you're subscribed to the Hoop Heads Pod on Apple Podcasts or wherever you get your podcasts and while you're there please leave us a 5 star rating and review. Your ratings help your friends and coaching colleagues find the show. If you really love what you're hearing recommend the Hoop Heads Pod to someone and get them to join you as a part of Hoop Heads Nation.Have a notebook by your side as you listen to this episode with Mike Grosodonia, Men's Basketball Head Coach at St. John Fisher University.Website - https://sjfathletics.com/sports/mens-basketballEmail - mgrosodonia@sjf.eduTwitter/X - @mtgterVisit our Sponsors!Dr. Dish BasketballA Perfect Gift To Your Team for the Holidays! Score Big on Dr. Dish Basketball's End of Year Sale and give your team the gift of extra, more efficient reps this season!

The Basilica of St. Mary Institute for Faith and Culture Presents: Beauty and the Beast, an Exploration of the Power of Beauty, Part 2 With Fr. James Searby  In this second episode of Beauty and the Beast, we step deeper into the story itself and uncover why this simple tale carries so much spiritual and human truth. Fr. James Searby explores the opening arc of the Beast, not as a children's plot point, but as a mirror of our own culture's drift into subjectivism, hurry, and the loss of virtue. Drawing from the older French versions of the tale, the golden age of Disney storytelling, and the wisdom of Aquinas, Balthasar, Plato, John Paul II, Simone Weil, and more, he shows how beauty forms the soul and why its absence slowly makes us less human. Belle's contemplative posture in a frantic village becomes a lesson in resisting the rush of modern life, while the Beast's curse reveals what happens when we turn inward and forget who we are. This episode opens up the rose, the mirror, the meaning of enchantment, and the hard truth that love and beauty both require us to slow down and see reality again. It's a thoughtful, richly layered conversation that will change the way you watch the film and the way you understand your own hunger for what is beautiful, noble, and true.

The Basilica of St. Mary Institute for Faith and Culture Presents: Beauty and the Beast, an Exploration of the Power of Beauty, Part 3 With Fr. James Searby  In this third episode of Beauty and the Beast, Fr. James Searby takes us into the heart of why beauty matters so deeply, not only artistically, but spiritually and morally. This class looks at the collision between a culture shaped by modern narcissism and a Christian vision where beauty, truth, and goodness are real, objective, and radiant. Using the story of Beauty and the Beast as a lens, he explores how our hurried, self-referential age blinds us to beauty and slowly disconnects us from what makes us human. From the sacramental meaning of the body to the power of the Eucharist, from Freud's mirror to Milton's Satan, from Gaston's hollow charm to the Beast's slow awakening, this episode traces how distraction and self-creation deform the soul, and how beauty becomes the doorway back to reality. With help from Aquinas, Balthasar, Scruton, Simone Weil, John Paul II, and classic stories like The Sound of Music, Babette's Feast, and This Beautiful Fantastic, we learn how to train the eye, the heart, and the imagination to recognize real beauty again. This episode is both an unflinching diagnosis of our cultural moment and a hopeful call to rediscover the contemplative life that heals, restores, and opens us to God.

This episode starts with an apology and an update. It's been a wild stretch—hospital visits, birthday mishaps, broken teeth, truck trouble, cows and pigs headed to the processor—but also a lot of grace and gratitude.Adam shares about Lady Haylee's recent medical scare during pregnancy, the prayers from patrons, and what it's like to walk through real uncertainty as a husband and father. The guys reflect on how quickly life can tilt from “normal” to “barely holding it together,” and yet how God can still anchor everything in hope and gratitude.Over whiskey (a Pseudo Sue malt from Iowa), Adam and David shift into the main topic: spiritual blindness—how easy it is for men to be convinced we're right, standing for the truth, and yet be totally off the mark.Drawing from Scripture, the lives of the apostles, St. John of the Cross, Aquinas, and even Dante, they explore:In This Episode:Real-life trials and gratitudeHaley's hospitalization and recoveryKids' birthdays, chipped teeth, and car troubleHow chaos at home can either crush us or deepen our trust in GodMiracles, doubt, and the desire for “proof”“If God would just give us a miracle, evangelization would be easy”The everyday miracles we ignore: the Eucharist, confession, conversionsWhy even those who saw Jesus' miracles still doubted and fledSpiritual blindness in the apostles and in usPeter's “I'll never deny you” moment—and the fall that followedThe apostles missing who Jesus really is, even after years of walking with HimLooking back on friendships and seasons of life and realizing, “I was blind to how unhealthy that really was”How our culture and attachments distort our judgmentBringing politics into our faith and letting ideology outrank the GospelThe overworking dad: when “providing” becomes an excuse to avoid the harder work of fatherhoodAttachment to success, busyness, and being “the guy” who makes everything happenThe “theology guy” who knows tons about the faith but never actually prays or servesSt. John of the Cross and Aquinas on blindness of mindDisordered attachments as a cause of spiritual blindnessMisapplying first principles and deforming prudenceWhy ignorance isn't always innocent—especially when it's chosenDante, betrayal, and why some wounds cut so deepWhy Dante places traitors and betrayers at the bottom of hellThe pain of realizing someone you trusted was not who you thoughtHow misplaced trust in people can tempt us to distrust GodPractical ways to grow in spiritual clarityDaily (or even twice-daily) examination of conscienceHonest fraternal correction and asking your friends to tell you the truthLiving a real ascetical life: fasting, temperance, and taming appetitesSubmitting your judgment to the Church instead of making yourself the standardTurning to the sacraments—especially confession and the Eucharist—for renewed visionAlong the way, you'll also hear:A story about accidentally using cardamom instead of cinnamon on a first dateThe strangely satisfying joy of a perfectly vacuumed game roomThe quiet fulfillment of husbandry—raising animals, caring for land, and stewarding what God has givenThis episode is an invitation to ask hard questions:Where am I convinced I'm right, but might be deeply wrong?What am I attached to that clouds my judgment?Who do I trust enough to tell me what I don't see about myself?If you've ever looked back on a season of life and thought, “How did I not see

In this episode of the Thinking Fellows, we take a closer look at the growing interest in Thomas Aquinas especially among younger evangelicals and even many Lutherans. We talk through why Aquinas is appealing to so many today, but also why the Lutheran Reformers pushed back on key parts of his theology. That includes the big questions of grace, salvation, and whether human effort plays any role in standing before God. Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: Coming Home for Christmas: 1517 Advent Devotional Face to Face: A Novel of the Reformation by Amy Mantravadi Untamed Prayers: 365 Daily Devotions on Christ in the Book of Psalms by Chad Bird Remembering Your Baptism: A 40-Day Devotional by Kathryn Morales Sinner Saint by Luke Kjolhaug More from the hosts: Caleb Keith Scott Keith Adam Francisco Bruce Hilman  

Black Friday means half off DailyWire Plus. This year your membership unlocks more than ever. New shows like The Isabel Brown Show and Pints with Aquinas, uncensored and ad free. You also get full access to our entire library, including the most ambitious project in our history, The Pendragon Cycle: Rise of the Merlin, premiering January twenty second. Join now at https://dailywire.com/blackfriday - - - Privacy Policy: https://www.dailywire.com/privacy Learn more about your ad choices. Visit podcastchoices.com/adchoices

Black Friday means half off DailyWire Plus. This year your membership unlocks more than ever. New shows like The Isabel Brown Show and Pints with Aquinas, uncensored and ad free. You also get full access to our entire library, including the most ambitious project in our history, The Pendragon Cycle: Rise of the Merlin, premiering January twenty second. Join now at ⁠⁠https://dailywire.com/blackfriday⁠⁠ - - - Privacy Policy: https://www.dailywire.com/privacy Learn more about your ad choices. Visit podcastchoices.com/adchoices

Black Friday means half off DailyWire Plus. This year your membership unlocks more than ever. New shows like The Isabel Brown Show and Pints with Aquinas, uncensored and ad free. You also get full access to our entire library, including the most ambitious project in our history, The Pendragon Cycle: Rise of the Merlin, premiering January twenty second. Join now at ⁠https://dailywire.com/blackfriday⁠ - - - Privacy Policy: https://www.dailywire.com/privacy Learn more about your ad choices. Visit podcastchoices.com/adchoices

After 27 years, Melvyn Bragg has decided to step down from the In Our Time presenter's chair. With over a thousand episodes to choose from, he has selected just six that capture the huge range and depth of the subjects he and his experts have tackled. In this third of his choices, we hear Melvyn Bragg and his guests discuss Greek philosophy. Their topic is Zeno of Elea, a pre-Socratic philosopher from c490-430 BC whose paradoxes were described by Bertrand Russell as "immeasurably subtle and profound." The best known argue against motion, such as that of an arrow in flight which is at a series of different points but moving at none of them, or that of Achilles who, despite being the faster runner, will never catch up with a tortoise with a head start. Aristotle and Aquinas engaged with these, as did Russell, yet it is still debatable whether Zeno's Paradoxes have been resolved. With Marcus du Sautoy Professor of Mathematics and Simonyi Professor for the Public Understanding of Science at the University of Oxford Barbara Sattler Lecturer in Philosophy at the University of St Andrews and James Warren Reader in Ancient Philosophy at the University of Cambridge Producer: Simon Tillotson In Our Time is a BBC Studios Production Spanning history, religion, culture, science and philosophy, In Our Time from BBC Radio 4 is essential listening for the intellectually curious. In each episode, host Melvyn Bragg and expert guests explore the characters, events and discoveries that have shaped our world

“Can we hire psychics for missing persons?” This episode explores the Church’s stance on seeking psychic help, addressing whether this teaching stems from Jesus or the catechism. Additionally, we delve into Aquinas’ views on predestination versus Calvin’s, the implications of a new document on Mary, and the fate of souls at the Second Coming. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 01:52 – A priest told me that we should never hire a psychic to find a missing person. Is this a teaching directly from Jesus or does it come from the catechism? 14:42 – How does Aquinas' view on predestination differ from Calvin’s? 29:33 – Can you clarify what this new document on Mary means? 38:30 – If Jesus comes tomorrow, what happens to the souls in purgatory and the souls on earth who are in friendship with Christ but have the stain of sin? 45:07 – What are the logical arguments for affirming that Jesus was who he said he was?

We complete our Aquinas treatment for the moment by considering emotions: categorizing them, asking whether they have opposites, and making them coherent given Aquinas' Aristotelian conception of soul. If you're not hearing the full version of this part of the discussion, sign up via one of the options described at partiallyexaminedlife.com/support.

We're now moving on to the "mind" portion of our discussion, covering how reason motivates us, how free will is possible, and the degree to which the mind is passive or active. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Sponsor: Visit functionhealth.com/PEL to get the data you need to take action for your health.

In this episode, Matt sits down with his spiritual father, Fr. Boniface Hicks, to unpack Aquinas' five remedies to sorrow. There's so much sadness in the world today, may this episode be a healing balm if you're wading through the thick of it right now.

Join Ben in the studio for an incredible conversation on what it means to balance faith and reason. Matt Fradd is a Catholic apologist and the host of the popular podcast, "Pints with Aquinas." Fradd is an eloquent defender of the Catholic faith and a champion of civil discourse around even the most contentious topics, from cultural analysis to religious philosophy. In this flashback episode, we dissect ideas like toxic skepticism, the West's normalization of sin, what it means to be “free” and compare the ritual similarities between Catholicism and Judaism. Enjoy! - - - Today's Sponsor: PDS Debt - You're 30 seconds away from being debt-free with PDS Debt. Get your free assessment and find the best option for you at https://PDSDebt.com/shapiro.  - - - Privacy Policy: https://www.dailywire.com/privacy Learn more about your ad choices. Visit megaphone.fm/adchoices