Podcasts about book three

In this warm and engaging episode of Reading With Your Kids, Jed sits down with two returning guests whose very different books both invite powerful family conversations. First up is Anthony Peckham, author of The Law of Solitude, Book Three in the Children of Glass trilogy. Anthony explains how a family road trip to an obsidian mountain and a single arrowhead led to a sprawling high-fantasy world—Earth as we don't quite know it, filled with black glass, sorcerers, and a bustling trade city inspired by medieval Timbuktu and Venice. He introduces listeners to his tough, resourceful sibling heroes who break village rules to save their injured father. Drawing on his background as a Hollywood screenwriter, Anthony talks about writing the trilogy as "one long novel," crafting page-turning cliffhangers, and then learning, with the help of a patient editor, to slow down and explore his characters' inner lives. Beneath the thrills, the books explore honor, courage, resilience, adaptability, and facing uncertainty—ideal themes for parents, kids, and teachers to unpack together. Later, Jed welcomes back Tracy C. Gold, author of the heartfelt picture book Call Your Father from Familius. Tracy shares how the book spotlights dads and grandfathers as fully capable, loving caregivers—handling nighttime wake-ups, school issues, big emotions, and tender moments often stereotyped as "mom jobs." She pulls back the curtain on how long traditional publishing takes, why books sometimes get stuck on ships, and how her own family inspired both Call Your Mother and Call Your Father. Tracy also talks about working from home, reading her work aloud during revisions, and watching her daughter dream up her own spin-off, "Call Your Pet."

The Fathers speak about judgment with a severity that can seem almost excessive to us. They speak of grace withdrawing, of years of tears and repentance, of visions of Christ refusing worship to one who condemned his brother. We recoil at this language because we do not see condemnation as they saw it. We think of it as a minor fault of speech, a passing irritation, a reasonable assessment of another's behavior. The Fathers saw it as an assault upon love itself. A brother is eating early on a Friday. One sentence escapes the lips: “You are eating at such an hour, and on a Friday?” Nothing more. No insult. No anger. Merely an observation with an edge of disapproval. And the grace of God departs. Why? Because in that instant the monk ceased to stand beside his brother and placed himself above him. The movement happened with the speed of lightning. One moment he was in humility; the next he had assumed the place of judge. This is the terrifying thing. Pride does not always arrive with fanfare. It can appear in a sigh. An eye-roll. A sarcastic remark. A sentence that begins, “I just don't understand how someone could…” A comment on social media. A conversation after church. A single word: “Ugh.” The Elder says, “Ugh,” upon hearing of another's bad reputation. A single exclamation. Then Golgotha appears before him. Christ does not rebuke him for fornication, theft, or apostasy. He says something infinitely more frightening: “Before I could pass judgment, he himself has condemned his brother.” In other words: You rushed ahead of Me. You seized what belongs to Me alone. How quickly we do this. We hear of someone's failure, and before our hearts have even softened, we have formed an opinion. We hear of a priest's collapse, a marriage's breakdown, a young person's confusion, a friend's inconsistency, and instantly the mind produces a verdict. We scarcely pause to remember our own darkness. The holy man says, with tears, “He sinned today, but I will surely sin tomorrow.” This is not pessimism. It is truth. The one who knows himself knows that every sin lies hidden within his own heart like sparks in dry grass. Circumstances differ. Opportunities differ. Temptations differ. But the same human nature exists in all. The same weakness. The same instability. If God withdrew His hand for an instant, who among us could stand? The Fathers do not tell us to deny evil. They do not call sin virtue. They simply insist that whenever we see another fall, our first thought should be: There, but for the mercy of God, am I. And then something remarkable happens. The sinner ceases to be an object of analysis and becomes a brother who is wounded. The question is no longer, “How could he do that?” It becomes, “Lord, have mercy upon him—and upon me.” This is why the Elder says that if you see someone sinning with your own eyes, you should first cry out, “Anathema to you, Satan!” The enemy is not your brother. The enemy is the one who delights in dividing us from one another, who tempts one man into sin and another into condemnation. He wins both ways. One falls into the pit. The other stands above the pit congratulating himself. Both are wounded. The Fathers say that nothing harms Christians and monastics more than mutual condemnation. Nothing. Not persecution. Not poverty. Not weakness. But condemnation. Because condemnation makes love impossible. One cannot bear another's burdens while sitting upon the tribunal. One cannot weep for a brother while despising him. One cannot pray from the depths of the heart for someone whom one secretly regards as inferior. The judging heart is incapable of communion. And perhaps this is why the Fathers tremble so greatly before this passion. To condemn another is not merely to commit a fault of speech. It is to act contrary to the entire ethos of the Gospel. We ourselves live only by mercy. Every breath, every confession, every Eucharist, every hope of salvation rests entirely upon mercy. How strange, then, that beggars of mercy become so quickly its gatekeepers. How terrifying that those who stand daily in need of forgiveness can pronounce sentences against others with such speed. The Fathers ask something harder. When another sins, descend. Accuse yourself. Weep. Pray. Remember your own fragility. And if a harsh judgment escapes your lips—as it so often does—repent immediately. Do not excuse it as honesty, discernment, or concern for standards. Call it what it is: a moment in which pride outran love and sought to sit where only Christ may sit. Then return to your place. Not upon the judgment seat. But at the foot of Golgotha. Beside the thieves. Beside all sinners. Beside your brother. Beside yourself. --- Text of chat during the group: 00:15:39 Fr. Charbel Abernethy: Page 29 paragraph 28 00:35:42 forrest: Do I understand the story correctly, there are 4 monks involved? The two sharing a cell, and two elders. 00:36:43 Fr Martin, Arizona: It seem to me that these stories of community members or (even spouses) that become discontented is part of the temptation of acedia, in that we are in the vocation we love and with the person we love but this distaste attacks one to the point that he or she just goes through the motions of vocation or community rather than with devotion or cheerfulness to the vocation or other. What do you think? 00:37:20 Kevin Burke: Reacted to "It seem to me that these stories of community members or (even spouses) that become discontented is part of the temptation of acedia, in that we are in the vocation we love and with the person we love but this distaste attacks one to the point that he or she just goes through the motions of vocation or community rather than with devotion or cheerfulness to the vocation or other. What do you think?" with

Psalms Book Three gives language for seasons when life feels like crisis and collapse, and when the promises of God seem far away. In this overview message, we look at how Israel wrestled with exile, loss, disappointment, and the question of whether God was still faithful. Book Three teaches us that God does not silence honest questions, He welcomes honest faith and Jesus is the fulfillment of every promise God has made.

The Fathers tell us again and again not to judge. We nod our heads. We agree. We repeat the commandment. And then we continue judging. The reason is simple. --- Text of chat during the group: 00:19:25 Fr. Charbel Abernethy: Volume III page 27 paragraph 23 00:29:20 Julie: Sometimes I feel we have to do something in actions not turn first to prayer 00:29:29 Holly Hecker: Judgement is one of the 12 forms of Holy Silence 00:33:58 Holly Hecker: in the book written by fr Basil Nortz, it's the hardest one to detach our dearest possessions - our prescious opinions 00:36:19 Catherine Opie: Apologies I came into the meeting slightly late, can I please request the reference to where we are in the text? 00:36:55 Kate: Page 28, #25 00:37:25 Catherine Opie: Reacted to "Page 28, #25" with

The Desert Fathers knew something that many of us have forgotten. The greatest danger to the spiritual life is not always the obvious sins we can name. Often it is the secret satisfaction we feel when we discover the weakness of another. There is something in the fallen heart that delights in comparison. The moment another stumbles, we instinctively move ourselves a little higher. We become observers, commentators, judges, analysts. We speak about “discernment” while quietly nourishing condemnation. We discuss another's failures while remaining remarkably blind to our own. Abba Poimen cuts through all of this with terrifying simplicity: “Who am I? And judge no one.” That is the beginning of monasticism. It is also the beginning of Christianity. Notice how often the Fathers return to the same theme. A brother falls. Another brother is tempted. Someone has a concubine. Someone frequents the baths. Someone neglects his duties. Yet the holy elders are almost never interested in discussing the sin itself. They are interested in the response of those who witness it. The real question is not, “What did he do?” The real question is, “What happened in your heart when you saw it?” The Presbyter of Pelousion stripped eleven brothers of the schema because of their failures. Later his conscience tormented him. Why? Because he discovered something humiliating: the same old man lived in him. The same fallen nature. The same capacity for sin. The Fathers never deny the existence of sin. They deny our right to stand above sinners. That is an entirely different thing. Again and again the Fathers teach that when we expose another's wound, we expose our own. When we delight in uncovering another's failure, God permits us to see the sickness hidden within ourselves. Timothy advised that a tempted brother be expelled, and shortly afterward the very temptation he condemned descended upon him. Why? Because God wanted to punish him? No. Because God wanted to heal him. Nothing teaches compassion like discovering that the line between saint and sinner runs directly through one's own heart. The most moving story in this collection may be the one about the brother abandoned in the ravine. The anchorite's solution was simple: “Expel him.” Abba Poimen's solution was different. He sought him. He called him. He embraced him. He fed him. He restored hope to him. The brother had already condemned himself. He did not need another judge. He needed a father. The Church has never lacked judges. What she continually lacks are fathers. A father sees the wound beneath the sin. A father sees the despair beneath the failure. A father sees the battle that nobody else sees. And because he sees it, he goes after the lost sheep. The Fathers teach us something even more demanding than refusing to judge. They teach us to actively support the struggling brother. One brother tells Abba Poimen that he enjoys the company of virtuous men but avoids those with bad reputations. The Elder's answer is astonishing: “If you do a little good to the good one, you ought to do twice as much good to the one about whose sin you have heard.” Twice as much. Not less. Not avoidance. Not suspicion. Not gossip disguised as concern. Twice as much. Because he is sick. When someone is physically ill, we do not withdraw our care until they recover. We increase it. We visit them. We pray for them. We encourage them. We sit beside them. Why then do we often do the opposite when a brother becomes spiritually ill? The Fathers understood that perseverance is often sustained by hidden acts of mercy. A word of encouragement. A meal. A visit. A refusal to repeat a rumor. A willingness to believe that grace is still at work. A determination to remember the brother's dignity even while he struggles. Many vocations have been saved by such acts. Many have also been lost through their absence. St. Ephraim says elsewhere that we must never become the occasion for another's withdrawal from the brotherhood. Those words should terrify every monastery, every parish, every Christian community. Whenever someone leaves wounded, discouraged, or broken, the question should not merely be what happened to them. The question should also be what happened to us. Did we strengthen them? Did we encourage them? Did we bear their burden? Did we pray for them? Did we conceal their weakness and protect their dignity? Did we seek them when they wandered? Or did we stand at a safe distance discussing their failures? The saints are not those who never see sin. They are those who see it and respond with tears rather than judgment. They see a fallen brother and remember their own weakness. They see a wound and cover it. They see a sinner and move closer rather than farther away. In the end, this is exactly how Christ has treated us. Every one of us has been the brother in the ravine. Every one of us has been the sinner whose shame was visible to Heaven. And Christ did not expose us. He sought us. He embraced us. He fed us. He covered us. The closer a man comes to God, the less interested he becomes in revealing the wounds of others and the more eager he becomes to bind them up. That is the way of the Desert Fathers. It is also the way of Christ. --- Text of chat during the group: 00:14:24 Anna: My daughter is asking for an understanding on judging based on Desert Fathers 00:36:42 Maureen Cunningham: What if the person is abusive to you ? 00:37:01 Maureen Cunningham: Like an alcholic 00:39:41 Julie: Like instead of assuming the sleeping monk is lazy or spiritually weak, but really is he exhausted from spiritual struggles, fasts, etc… 00:42:40 forrest: Sorry for a late comment for #15: the Greek word for "cover up" is the same used in the Septuagint Exodus 12:13 for the Angel of God "passing by" the houses marked with blood. 01:04:05 Julie: The wanting to be loved and needed by others. Our passions are hard to cut 01:10:57 una: Wait, what about the baby? 01:17:03 Rebecca Thérèse: Thank you☺️ 01:17:19 Janine: Thank you

There is a fierce honesty in the Desert Fathers that can unsettle us if we read them too quickly. They never soften the reality of sin. They do not sentimentalize weakness. They do not pretend evil is harmless, nor do they collapse into the modern confusion that mercy means blindness or moral indifference. They knew too much of the violence of the passions, too much of self-deception, too much of how quickly the heart can justify itself while remaining far from God. And yet, what is striking in these sayings from the Evergetinos is this: the deeper they saw sin, the less willing they were to condemn sinners. This is not softness. It is revelation. The Fathers understood something we often miss: to truly see sin is to begin by seeing it in oneself. We are accustomed to thinking judgment arises from moral seriousness. The Fathers often show the opposite. Judgment frequently arises not from holiness, but from forgetfulness. We forget what we are. We forget how much of our life is sustained not by virtue, but by mercy. We forget that beneath our outward discipline, our religious language, our ordered routines, and even our ascetic efforts, there remains within us a heart capable of pride, lust, cruelty, envy, bitterness, and quiet violence. This is why Abba Agathon, when tempted to condemn another, said to himself: “Beware, lest you do the same thing.” That is not psychological pessimism. That is truth. The saint does not trust himself. Not because he despises himself, but because he has looked deeply enough into his own heart to know how fragile he is apart from grace. The negligent brother dying joyfully may be one of the most unsettling stories in this section. He had not distinguished himself by great ascetic effort. He had not become known for extraordinary fasting or visible zeal. Yet he died in peace because he could say something profound: I have not judged. I have not held a grudge. If I quarreled, I reconciled. And the Elder says something almost shocking: “You have been saved without effort, by not condemning others.” Not because asceticism is unimportant. But because the purpose of asceticism is love. What good is fasting if the heart remains hard? What good is prayer if we stand before God while inwardly prosecuting our neighbor? What good is discipline if mercy has not entered us? The Fathers knew that a man may be severe with himself and still cruel to others. Such severity is not holiness. It is often pride wearing religious clothing. Again and again, these stories reveal the same pattern. Abba Ammonas, seeing the woman accused of immorality, does not rush to impose punishment. He sees first her frailty, her danger, her humanity. He provides what may be needed for burial before speaking of penance. When another sinful brother hides a woman in a cask, Ammonas knowingly sits upon it, covering his shame rather than exposing him publicly. Then he simply grasps his hand and says: “Be attentive to yourself, Brother.” This is astonishing. The Fathers did not always correct by exposure. Sometimes they corrected by mercy. Sometimes the deepest rebuke was protection. Why? Because they understood something terrifying and beautiful: divine love does not deny truth, but neither does it delight in humiliation. How often we do the opposite. We call it “clarity,” but sometimes it is disguised satisfaction. We expose, denounce, criticize, analyze, and condemn because another's fall secretly strengthens our own illusion of righteousness. The Fathers tear this illusion apart. Abba Moses enters the council carrying a basket filled with sand, the grains pouring out behind him. His words remain among the most piercing in all ascetical literature: “My sins are flowing out behind me, and I do not see them; and yet, I have come today to judge someone else's sins.” This is the beginning of humility. To realize that we are often blind not to the sins of others, but to our own. And then there is Abba Isaac the Theban. He condemns a brother. Later, an Angel blocks the entrance to his cell and asks: “Where do you want me to cast the erring brother whom you condemned?” This is not merely a dramatic moral lesson. It is theological revelation. To judge another is, in a hidden way, to step into a place that belongs to God. The Fathers knew that judgment is not simply speech. It is a movement of the heart that places the self above another. Mercy, then, is not emotional softness. It is participation in divine life. This is perhaps why Abba Macarius is described almost unbearably: he covered the faults which he saw as though he did not see them, and those which he heard as though he did not hear them. Not because he denied evil. But because he had become like God. God sees all and yet bears with all. God knows what we are and still does not withdraw His mercy. God alone sees with absolute clarity and still gives time for repentance. The Fathers wanted this same heart. And so should we. These stories do not simply teach us to “be nice” or “avoid criticizing people.” They embody revealed truth. They reveal what divine love looks like once it begins to enter fallen human beings. They show what man becomes when he ceases to live by accusation and begins to live by mercy. This is the deepest challenge. Not whether we can identify sin. Most of us can do that quickly. The question is whether, while seeing clearly, we have become merciful. Whether our truth has been transfigured by love. Whether our asceticism has softened the heart rather than hardened it. Whether we can stand before another's failure and remember our own need for forgiveness. The Desert Fathers were fierce because they were honest. They were merciful because they had met God. And the closer they came to Him, the less eager they were to condemn. Perhaps that is one of the surest signs that divine love has begun to remake the heart. Not blindness. Not permissiveness. But clarity without cruelty. Truth without accusation. Mercy without illusion. And a heart that increasingly belongs to God. --- Text of chat during the group: 00:14:52 Fr. Charbel Abernethy: Page 20 Volume 3 Section H 00:15:25 Charmaine's iPad: Hello dear family. Good to see all of you 00:15:34 Fr. Charbel Abernethy: Reacted to "Hello dear family. G..." with ❤️ 00:16:18 Charmaine's iPad: Reacted to "Hello dear family. Good to see all of you" with ❤️ 00:17:00 Fr. Charbel Abernethy: Coming Soon! [Full message cannot be displayed on this version] 00:19:08 Bob Čihák, AZ: P. 20  H 00:20:55 Julie: I'm so glad Father 00:32:40 Julie: Reminds me of the alcoholic monk that died 00:35:12 Bob Čihák, AZ: P. 21, #2 00:36:07 Julie: Today in Australia 00:36:25 Catherine Opie: In NZ too 00:36:30 Rebecca Thérèse: Today in Britain as well! 00:45:35 forrest: I'll look, but they often use euphemisms 00:51:19 Danny Moulton: In the Kindle version, he says, "May God forgive us all," thereby including himself.  This seems an even more powerful expression of humility, 00:51:21 forrest: The Greek has διαφϑαρῆ, indicating a passive verb form, implying she was victimized. 00:56:14 Julie: Reminds me of Fulton Sheen, he said on a visit to a jail to prisoners.” The difference between you and me are you were caught and I wasn't 01:03:34 una: I am highly disturbed by a culture that would exact punishment from a victimized woman 01:14:25 Fr Martin, Arizona: what do you think of this? It seems we don't calcify anyone's behavior as if it condemns them, because don't each of us hope God will heal us? St. Isaac the Syrian said, "God is not One who requites evil, but who sets evil right." 01:18:38 Danny Moulton: Thank you! 01:18:41 Andrew Adams: Thanks be to God! Thank you, Father! 01:18:44 Janine: Great class! Thanks Father 01:18:50 Rebecca Thérèse: Thank you☺️ 01:18:50 Maureen Cunningham: Thank you

The Dark Knight Returns celebration continues. Comic book writer and artist Clay McCormack returns to the show to discuss and dissect Book Three, “Hunt The Dark Knight”. Rate and Review the Show: Apple | Spotify | iHeartradio | Amazon Follow The Batman Book Club on X: @thebatmanbc. Follow The Batman Book Club on Instagram: @thebatmanbc. Follow The Batman Book Club Facebook page HERE. Follow Clay on Instagram: @cmccormack414. Purchase Clay's book “Bloody Hel” HERE. Subscribe to The Batman Book Club YouTube Channel. Support the Show Through Patreon: patreon.com/thebatmanbc. Support the Show with Merchandise from TeePublic. Outro music: “Overdrive”, by Matrika. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

There is something almost incomprehensible in this passage from St. Anastasios and St. Maximos because it reveals just how surrounded we are by mercy while continuing to behave as though condemnation were wisdom. The Fathers do not merely tell us not to judge. They overwhelm us with reasons not to judge. They show us a universe saturated with the patience of God, the intercession of angels, the prayers of saints, the tears of repentance, the mystery of hidden transformation, the power of baptism, the healing of affliction, the medicine of chastisement, the compassion of Christ, and the joy of Heaven itself over the salvation of even one sinner. And still we condemn. That is the horror. We condemn while standing inside the greatest revelation of mercy the world has ever known. St. Anastasios says plainly: you do not know what has happened between God and that soul after the moment you witnessed his sin. Not five years later. Not tomorrow. Ten steps later. That is how quickly grace can act. A man may fall publicly and repent secretly. A woman may appear outwardly shattered while inwardly clinging to God with tears unknown to the world. A soul everyone has dismissed may already be visited by the Holy Spirit. And the Fathers insist that we understand this: we know almost nothing. We see fragments and imagine ourselves judges of the whole human being. We see behavior but not wounds. Actions but not warfare. Falls but not repentance. Scandal but not tears. Weakness but not humility. Temptation but not hidden prayer. Worst of all, we do not see what God Himself is doing inside another person. The Fathers say there are souls purified through illness. Souls purified through humiliation. Souls purified through temptation. Souls purified through demonic assault endured with thanksgiving. Souls saved through the prayers of others. Souls restored in their final moments. Souls secretly reconciled to God before death. How then dare we speak so confidently about anyone? The terrifying thing is that we do this while calling ourselves Christians. Christians. Those who claim to worship the God who became man for sinners. The Incarnation alone should silence every condemning tongue forever. The angels themselves longed to behold this mystery: that God would unite Himself to fallen humanity. Not to idealized humanity. Not to polished humanity. Fallen humanity. Christ assumed the very flesh we despise in one another. He entered the human condition completely apart from sin so that no sinner could ever again say: “God does not know what I am.” He knows. He entered it willingly. And Heaven never ceased rejoicing over this mystery. St. Anastasios says the angels love mankind precisely because they beheld God become man. Imagine that. The bodiless powers who never fell into flesh are astonished by what humanity has become through Christ. Meanwhile we, who were baptized into Him, often despise one another mercilessly. The Fathers remind us that every baptized person has been entrusted to an angel. Every baptized person has been sealed by the Spirit. Every baptized person has become the object of heavenly concern. The angels themselves plead for us. Think of that. While we gossip about one another, the angels intercede for one another. While we expose each other's failures, Heaven labors for each other's salvation. While we speak words that crush souls, the saints and angels beg God to heal them. And still we continue as though condemnation were normal. St. Maximos says Heaven is astonished at this. Astounded. The earth quakes. But we are “insensible and unabashed.” Insensible because we no longer perceive the mystery of redemption correctly. Unabashed because we condemn others without trembling. The saints trembled before judging another human being because they knew that judgment belongs to Christ alone. To judge another is not merely to commit a moral fault. St. Anastasios says it is to usurp the office of the Lord Himself. This is why the Fathers speak so fiercely. The judging heart has forgotten the Gospel. It has forgotten the thief entering Paradise in a single moment. It has forgotten Rahab the harlot. It has forgotten the Publican justified by a sigh. It has forgotten Manasses forgiven after decades of horror. It has forgotten Peter restored after denial. It has forgotten that Judas stood among the Apostles while the thief hung among murderers, and yet by evening their places were reversed. The saints understood something we resist with all our strength: human beings are not static creatures. A single moment of real repentance can alter eternity. And because of this, the saints became exceedingly merciful. Not naïve about evil. Not indifferent to sin. But deeply aware that every person stands inside a battle for salvation surrounded by mysteries unseen to human eyes. The demons accuse. Christ heals. The demons reduce persons to failures. Christ beholds the image buried beneath the ruin. The demons delight in exposure. Christ covers nakedness. And the terrible thing is how often religious people unknowingly participate in the work of accusation while imagining themselves defenders of righteousness. The Fathers knew better. This is why the holiest among them became gentlest toward sinners and harshest toward themselves. Because the closer one comes to God, the more clearly one sees that he himself survives only by mercy. And once a man truly knows this, condemnation becomes impossible. He no longer stands above humanity. He stands beside it, beating his breast, praying: “To You, O Lord, belongs mercy.” --- Text of chat during the group: 00:02:05 Fr. Charbel Abernethy: https://www.philokaliaministries.org/post/nazareth-and-the-hidden-life 00:34:49 Julie: It feels like there is no rest 00:35:43 Julie: With the senses I mean, to cut the thought straight away 00:36:19 Bob Čihák, AZ: P. 18 paragraph 1 00:36:31 Nypaver Clan: Reacted to "P. 18 paragraph 1" with

There is a fierce honesty in the fathers that modern Christians often find difficult to endure. They do not allow us the comfort of remaining spectators to the Fall. We prefer to think of Adam's transgression as history, tragedy, doctrine, or inherited condition. But the fathers insist upon something far more painful: Adam's sin is repeated in us daily. Not first through sensuality. Not first through disobedience. But through judgment. Abba Mark says something astonishing: the tree of the knowledge of good and evil is our constant distinction between “good” brethren and “bad” brethren. The Fall occurs whenever we separate ourselves inwardly from another human being through contempt, condemnation, suspicion, derision, or hidden hatred. We imagine ourselves discerning spiritually, morally, psychologically, or ecclesially, while in reality we are tasting again the forbidden fruit. This is why the fathers fear judgment more than humiliation. The modern mind often reduces sin to the violation of rules. But the fathers understand sin as the darkening of vision. The moment we begin to look upon another person without mercy, without reverence, without grief for our own condition, our sight becomes corrupted. We no longer behold the image of God. We behold instead the projection of our own passions. And this is why Abba Mark says: “In the eyes of one whose heart is possessed by the passions, no man is sanctified.” The impure heart cannot see purely. A man filled with anger sees enemies everywhere. A vain man sees inferiors. A lustful man sees objects. A fearful man sees threats. A proud man sees fools. The world slowly takes on the shape of our inner disorder. How terrifying this is for our age. We live in a culture built almost entirely upon commentary, denunciation, suspicion, exposure, ridicule, factionalism, and perpetual judgment. Men and women sit before glowing screens daily eating the fruit of the knowledge of good and evil, deciding endlessly who is worthy and who is contemptible. Entire identities are now constructed around outrage. Even religious discourse often becomes little more than sanctified accusation. One no longer needs to enter a battlefield to lose one's soul. One need only remain online. The fathers would tremble at the atmosphere we inhabit. Not because they were naïve about evil, but because they understood something we do not: judgment wounds first the one who judges. The punishment is already contained within the act itself. The moment brotherly love dies, spiritual perception begins to die with it. Abba Mark says that once the mind tastes this fruit, it falls into the very sins it condemned. This is one of the great spiritual laws confirmed by centuries of ascetical experience. The one who delights in exposing others becomes inwardly exposed himself. The one obsessed with impurity becomes inwardly contaminated by the images he condemns. The one who cannot forgive slowly becomes incapable of receiving mercy. And yet the fathers do not say these things to crush us. They speak this way because they have seen Christ. This is what modern readers often miss. The fierce severity of the desert fathers is born from the overwhelming revelation of divine mercy. They have seen the humility of God in Christ. They have seen the Innocent One forgive His murderers, descend into our corruption, bear our nakedness, and unite Himself even to those who abandoned Him. Therefore every movement of contempt within themselves becomes unbearable to them. Their tears are not moralism. They are astonishment before mercy. The fathers know that no man truly sees his own sins and continues comfortably condemning others. When Isaiah saw the glory of God, he did not cry: “Those people are unclean.” He cried: “I am a man of unclean lips.” This is why humility and compassion always deepen together. The modern world confuses humility with low self-esteem or emotional softness. But the fathers understand humility as truthfulness before God. The humble man no longer needs enemies in order to preserve himself psychologically. He no longer builds identity through comparison. He no longer secures righteousness through accusation. He knows too much about the abyss within his own heart. And strangely, this knowledge makes him gentler. Not permissive. Not morally indifferent. But merciful. The fathers never deny evil. They simply refuse to stand outside the human condition while speaking about it. This is especially important today because modern Christians are tempted toward two opposite distortions. One side abandons discernment entirely in the name of compassion. The other weaponizes discernment in the service of hidden hatred. The fathers accept neither path. They see clearly. Fiercely clearly. Yet they weep over what they see. The true ascetic is not shocked by human weakness because he has descended into his own heart and found there every seed of corruption. He knows that apart from grace he is capable of every sin. Therefore he approaches others not from superiority but from shared poverty. This is why the fathers continually command: “Busy yourself with your own faults.” Not because the sins of others are unreal. But because self-knowledge is salvific while judgment is intoxicating. And this teaching becomes even more radical in the light of Christ's revelation that the true battlefield lies within the hidden man of the heart. The spiritual law judges not only external acts but secret thoughts, inward movements, concealed fantasies, silent condemnations, and hidden resentments. A man may appear peaceful outwardly while inwardly conducting trials against the entire world. Modern life makes this almost constant. We judge politically. Ecclesially. Morally. Psychologically. Liturgically. Socially. Intellectually. And often we do so while imagining ourselves defenders of truth. But the fathers ask a far more frightening question: “What has happened to your heart while you were defending truth?” Abba Mark says there is only one true goal: to rejoice when wronged because we are thereby given opportunity to forgive. This sounds almost impossible to modern ears because our entire culture is organized around self-protection, self-assertion, self-expression, and vindication. Yet the fathers understand that every injury endured without hatred enlarges the heart's capacity for God. This does not mean enabling abuse or denying justice. The fathers are not preaching psychological passivity. Rather, they are revealing that the deepest freedom is freedom from hatred. And this freedom is impossible without grace. That is why Abba Mark says that Christ Himself fights within us after Baptism. The battle is interior. The warfare is largely invisible. Pride, vainglory, pleasure, resentment, self-justification, condemnation, fantasy, and rage move continually through the thoughts. No merely human technique can heal this fragmentation. Only Christ hidden within the heart can do battle there. The fathers therefore call us not to moral performance but to radical cooperation with grace: through prayer, through repentance, through patience, through forgiveness, through refusal of judgment, through bearing humiliation, through hidden struggle, through learning slowly to love. And perhaps nowhere is this teaching more needed than now, in an age where almost every system around us profits from outrage, comparison, suspicion, and exposure. The fathers remind us that the soul does not become luminous through winning arguments or exposing others. It becomes luminous through mercy. For in the end, purity of heart is nothing other than learning to see others as Christ sees them: not sentimentally, not blindly, but through the terrible and beautiful light of compassion. --- Text of chat during the group: 00:03:31 Fr. Charbel Abernethy: Page 13 Hypothesis II number 3 00:03:46 Bob Čihák, AZ: Vol. 3, p. 13, #3 00:08:55 Lorraine: Here is a link to the book you mentioned last week, Father 00:09:04 Lorraine: https://archive.org/details/orthodoxpsychoth0000vlac 00:13:29 Bob Čihák, AZ: Vol. 3, p. 13, #3 00:24:30 Julie: He said to them: Acts 10:28 “You are well aware that it is against our law for a Jew to associate with or visit a Gentile. But God has shown me that I should not call anyone impure or unclean.'" 00:31:50 Joan Chakonas: Interesting in Sundays homily the pastor said that God speaks to us through people around us.  He told us to do as asked by our spouses etc.  My husband is outside the faith and it had really never occurred to  me that God might be speaking to me through my faithless spouse- believe it or not I am that thick.  Anyway tying this back to todays hypotheses- our judgment is blocking our reception of God- when we are not even considering this possibility.  Sorry if I sound dense.  These readings are amazing to me. 00:34:36 Nypaver Clan: Reacted to "Interesting in Sunda..." with

We read BOOK THREE I – IV. Next episode we'll read The Two Towers aka Book Three chapters V – IX. You can go to patreon.com/rangedtouch to support the show and access the bonus episode feed. Send stuff to the PO Box![https://www.patreon.com/posts/po-box-and-new-148206449] Buy books from our Bookshop.org page! [https://bookshop.org/shop/rangedtouch] The show is hosted by Cameron Kunzelman, Michael Lutz,… Continue reading The Two Towers – Part 1

With nationalization signed and Mosaddegh in office, Britain cuts off Iran’s oil exports and moves warships into the Gulf. Secret documents expose decades of political interference, American mediation fails, and Iran finds itself in a standoff it cannot easily win. Listen to part one of Nationalization here. Episode sources Follow us on Instagram, TikTok or X (Twitter). Support this show on Patreon. Episode Summary With nationalization passed, Britain’s response came not at the negotiating table but on the water. Warships moved toward Abadan as London made clear it had no intention of accepting the law as final. Internally, the British pushed the Shah to appoint Sayyed Zia (a familiar face from the 1921 coup) as prime minister, hoping to steer Iran back toward compromise. In the confirmation hearing, right-wing deputy, Jamal Emami, rose to mock Mosaddegh: “If Mosaddegh thought everyone else was failing, why not run the government himself?” The chamber fell silent. Then, Mosaddegh accepted. Seventy-nine deputies voted for him and afterwards the Majlis unanimously passed his follow-up nationalization legislation, establishing the National Iranian Oil Company and setting terms for auditing Anglo-Iranian’s books. On May 1st, 1951, the Shah signed it into law. Britain responded with an embargo. Anglo-Iranian’s general manager ordered tankers to leave Abadan empty rather than submit to Iranian oversight. The refinery ground to a halt. America offered a mediator instead, Averell Harriman, carrying a letter from Truman himself. He spent ten days shuttling proposals between Tehran and the British. Every formula preserved some foreign role in managing Iranian oil. Mosaddegh rejected them all, warmly and completely. When Iranian delegations moved into Anglo-Iranian’s offices, they found files being burned in a fireplace … but not quickly enough. What remained revealed decades of quiet interference: deputies bought, ministers managed, newspapers paid to undermine the National Front, a Radio Department official recruited as an asset. Mosaddegh released everything. In Washington, Truman’s National Security Council heard the warnings plainly. The refinery was shutting down. British warships were already positioned off Abadan. Intelligence suggested an invasion was being considered. The Western alliance and Iran’s future hung in the balance. The world was now deciding whether to let Iran’s nationalization stand … or crush it. Music Roberto Prado – Hidden Thread Mark Fabian – Super Secret Spy FableForte – Reminiscence Christoffer Moe Ditlevsen – Missing Memories Francesco D Andrea – Tempus Fugit Cjbeards – Heart of the Wicked The post Book Three – Ep.6: Nationalization (2) appeared first on The Lion and The Sun Podcast.

There is something in us that wants to make the spiritual life clear, manageable, and measurable. We fast. We give alms. We pray. We examine ourselves. And quietly, almost imperceptibly, something begins to form beneath it all: A self that stands. A self that knows. A self that can look at another and say, “At least I am not like that.” The Evergetinos tears this apart without mercy. ⸻ A brother hears something about his neighbor and believes it. Of course he does. Because it confirms something already living in his heart. A readiness to see another as fallen, compromised, lesser. The Elder does not argue facts. He strikes at the root. If God Himself did not judge without seeing, why do you? This is not about caution. It is about a refusal to participate in the hidden violence of the fallen heart. Because judgment is never neutral. It is a movement away. ⸻ The Elder takes a wisp of straw. Then he points to a beam. This is not a moral exaggeration meant to humble us. It is a revelation of reality. The one who sees clearly does not see himself as slightly better than others. He sees himself as the one most in need of mercy. Not as an idea. Not as a pious posture. But as something that crushes comparison entirely. ⸻ We think the problem is that we judge too harshly. The Fathers say something far more disturbing. The problem is that we see ourselves as separate. As individuals standing before God, each with our own moral ledger. This is not Christianity. ⸻ We have become something new. Not improved individuals. Not morally refined versions of ourselves. But members of a Body. A single life. A single love. A single Christ. To judge another is not simply to misjudge. It is to tear the Body. It is to reject a member of Christ. It is to step outside love. ⸻ Abba Pambo says nothing for four days. Because the question itself is wrong. Am I saved by this? Am I saved by that? The mind wants metrics. God waits for the heart. And when he finally speaks, the answer is devastating in its simplicity: Guard your heart from anger toward your brother. Everything else is secondary. Fasting will not save you. Almsgiving will not save you. Even great labors will not save you. If your heart stands against your brother, you remain outside the life you seek. ⸻ We have reduced the faith to morality because it is easier. It allows us to measure. To compare. To justify ourselves. But love cannot be measured. And so we avoid it. ⸻ Abba Isaiah gives the image that exposes us completely. We are all in a waiting room. Each one wounded. Each one diseased in a different way. And what do we do? We turn to the one crying out in pain and ask, “Why are you like this?” It is madness. Because if I truly felt my own wound, I would not have the strength to judge another. Judgment is always a sign of distance from one's own heart. ⸻ The Fathers go further. They say that when you judge, you take the sin of the other upon yourself. Not symbolically. But actually. Because you have stepped out of mercy and into the place of God. And having abandoned mercy, you are left exposed. ⸻ This is why the holy man weeps when he sees another fall. Not out of sentiment. But out of knowledge. He has fallen today. I will fall tomorrow. This is the only safe ground. Not confidence. Not vigilance in the moral sense. But a kind of trembling solidarity. ⸻ We do not know how to live this. Because we do not yet believe what we are. We are not individuals trying to become good. We are beings brought into Love. Beings in Love. And the only way to exist within that reality is to relate to every other person from within that same love. Not because they deserve it. Not because we have judged them worthy. But because there is no other way to remain in Christ. ⸻ To judge is to step out. To love is to remain. ⸻ And this is where the teaching becomes unbearable. Because it leaves us with no ground. No superiority. No identity. No hidden place to stand. Only this: You are wounded. Your brother is wounded. Christ alone is the physician. Stay in the waiting room. Attend to your own disease. And when you look at another, do so as one who shares the same life, the same fall, the same desperate need for mercy. ⸻ Anything less is not Christianity. It is a religion of the self. And it cannot save. --- Text of chat during the group: 00:06:23 Fr. Charbel Abernethy: Volume III page 10 Section 4 00:15:01 John ‘Jack': Good evening Father 00:18:09 Bob Čihák, AZ: Volume III page 10 Section 4 00:18:14 Fr. Charbel Abernethy: Volume III page 10 Section 4 00:31:13 Julie: Sometimes I find myself thinking I'm discerning but  I'm really judging 00:31:35 Nypaver Clan: Reacted to "Sometimes I find mys..." with

There are sins that shock us. And there are sins we commit while feeling righteous. The Fathers place condemnation among the most dangerous of all, because it disguises itself as discernment, zeal, clarity, moral seriousness, concern for truth, or defense of virtue. It allows the soul to remain dark while imagining itself full of light. The monk in Tyre publicly takes the prostitute Porphyria by the hand to save her soul. He does not protect his image. He does not manage appearances. He does not consult public opinion. He risks slander to rescue a human being. The city immediately does what cities always do. It interprets evil. It invents details. It delights in scandal. It spreads rumor as if rumor were truth. This is the ancient world. It is also the modern one. People love condemnation because it relieves them of repentance. If another is filthy, then I feel cleaner. If another is hypocritical, then I need not examine my own hypocrisy. If another has fallen, then I may remain standing in my own imagination. The Evergetinos says something brutal and true: corrupt people readily believe corrupt things because they assume others are like themselves. The suspicious man is often revealing himself more than exposing anyone else. The monk bears this slander silently. He saves the woman, has her tonsured as a nun, entrusts her to the monastic life, and accepts years of false judgment. Only at death does God vindicate him through the miracle of the burning coals. Why then? Because God often waits until the end to expose the blindness of men. How many people have we judged who were secretly dear to God? How many motives have we misread? How many stories have we narrated from fragments and vanity? Abba Isaiah brings the matter into ordinary life. You need something from your brother. Instead of asking simply, you brood. You resent that he did not anticipate your need. You accuse him silently. The Elder says plainly: you are the one at fault. This is devastating because so much of our inner life is built on unspoken expectations. We punish others for failing standards we never voiced. Then we call ourselves wounded. St. Maximos the Confessor goes deeper still. Whoever busies himself with the sins of others has not yet begun repentance. Not advanced repentance. Not deep repentance. Begun. This means many religious people who speak constantly of the failures of the Church, society, clergy, family, culture, and enemies may not yet have entered the first room of spiritual life. They know outrage. They know commentary. They know denunciation. But they do not know repentance. The Gerontikon exposes another horror. A brother obsessed with impurity suspects two monks of sin. The Elder says the passion is in him. This is ascetic psychology of the highest order. What we compulsively detect in others often reveals what is active in ourselves. The lustful see lust everywhere. The proud detect pride everywhere. The deceitful suspect hidden motives everywhere. The bitter interpret everything through offense. They are reading their own soul onto the world. Abba Poimen adds one of the fiercest counsels in the tradition. Even if you think you touched the evidence with your own hands, do not be quick to condemn. The brother who thought he discovered fornication found only two bundles of wheat. This is not comic relief. It is revelation. You do not see clearly. You think you do. That is the danger. The section on St. John the Merciful reveals another blindness. We know the public sin. We do not know the secret repentance. The one we condemn today may already be weeping before God tonight. The one whose fall we discuss may already be rising while we remain unchanged. And here is the sharpest word of all from Abba John the Short: there is no greater virtue than not disparaging others. Why would he say this? Because the man who stops condemning is finally free to begin working on himself. The modern world feeds on accusation. Social media monetizes it. News cycles depend on it. Religious factions organize around it. Whole identities are formed through shared contempt. The Fathers would call this mass demonic pedagogy. You become what you repeatedly contemplate. If you feed daily on the faults of others, you slowly become a soul incapable of compunction. So what is the path? Speak less. Assume less. Ask plainly. Interpret slowly. Pray for the one you are tempted to judge. Return attention to your own sins. Let hidden things remain hidden unless duty truly requires action. And if genuine wrongdoing must be addressed, do so with sobriety, evidence, tears, and fear for your own soul. Here is the fierce conclusion: The soul that needs others to be guilty in order to feel innocent has not yet met God. Because the one who has stood honestly before God loses appetite for condemnation. He has too much to repent of. The Fathers do not ask you to become naive. They ask you to become clean. And cleanliness begins when you stop making a home for suspicion. --- Text of chat during the group: 00:02:57 Fr. Charbel Abernethy: Page 5 Volume III - section 3 00:22:10 vanessa s (vanessa s): My daughter was supposed to go to Israel this summer but Air Canada cancelled all flights due to security issues. 00:22:20 vanessa s (vanessa s): :( 00:27:45 Fr. Charbel Abernethy: Page 5 Volume III - section 3 00:35:22 Julie: Our Imagination can trick us when we start judging …our senses can be hijacked by our Assumptions 00:35:38 Nypaver Clan: Reacted to "Our Imagination can ..." with

We read BOOK TWO VIII – X. Next episode we'll read The Two Towers aka Book Three chapters I – IV. You can go to patreon.com/rangedtouch to support the show and access the bonus episode feed. Send stuff to the PO Box![https://www.patreon.com/posts/po-box-and-new-148206449] Buy books from our Bookshop.org page! [https://bookshop.org/shop/rangedtouch] The show is hosted by Cameron Kunzelman, Michael Lutz,… Continue reading The Fellowship of the Ring – Part 5

The shallow reader sees only a warning against suspicion. The deeper reader trembles, because this account unveils something far more demanding: the measure of a life so united to God that it no longer moves by ordinary instinct. Most men protect reputation. Most men avoid scandal. Most men keep a safe distance from misery so that their conscience remains clean and their name untarnished. St. Vitalios of Alexandria did none of this. He entered the place others cursed. He walked into darkness not to taste it, but to burn within it like hidden fire. He labored by day, ate almost nothing, gave his wages away, and spent whole nights standing in prayer for women whom society used, despised, and discarded. While others preached virtue from a distance, he purchased for them one night of freedom and filled that purchased silence with psalms, tears, prostrations, and intercession. This is not recklessness. It is sanctity. The prudent man says: “Protect yourself.” The holy man says: “Lose yourself.” The calculating man asks: “What will people think?” The saint asks: “Who will suffer if I do nothing?” The world calls such love foolish because it cannot recognize anything that does not orbit self-preservation. What made this possible? Not mere compassion. Not personality. Not activism. Not moral zeal. It was hypostatic life: the human person so opened to God that divine love begins to move through human faculties. The man remains man, yet his heart becomes a place where another will acts, another mercy breathes, another courage rises. He does not merely imitate Christ. Christ lives in him. So he can go where others cannot go. He can endure slander without defense. He can accept blows without retaliation. He can bear misunderstanding without explaining himself. He can love those who insult him. He can save those whom others have already condemned. This is why the story wounds us. We do not simply condemn others. We also love within limits. We forgive within limits. We serve within limits. We give when it costs little. We remain charitable so long as our image stays intact. We call this balance, prudence, maturity. Often it is fear wearing respectable clothing. St. Vitalios of Alexandria accepted the loss of reputation as the price of hidden obedience. He let the city think him filthy while heaven knew him radiant. Few can bear this martyrdom. Many would rather be praised for lesser virtues than despised for greater love. And see the fruit. Women were restored. The shameless learned chastity. The fallen found repentance. The violent man became a monk. The condemning city learned fear. The Patriarch gave thanks. One hidden man transformed a multitude. We live in an age obsessed with visibility, explanation, branding, image, and public vindication. We cannot bear to be misunderstood for an afternoon. Yet the saints often accepted misunderstanding for years. Why? Because once the heart belongs wholly to God, reputation becomes dust. The final words of the Elder are written not in ink, but on the ground. Dust speaking to dust: Judge nothing before the time. Not because evil is unreal. Not because discernment is unnecessary. But because what you see is almost never the whole story. The woman you dismiss may be one night from repentance. The man you mock may be a saint in disguise. The soul you slander may be carrying a cross you cannot imagine. And the one you most confidently condemn may be the vessel through whom God is saving many. If you would know whether Christ lives in you, ask not how pious you appear. Ask this: Can you love where there is no reward? Can you serve where you will be misjudged? Can you descend where others recoil? Can you lose your good name for another's salvation? Can you remain silent while God alone knows? There begins the path of the saints. --- Text of chat during the group: 00:03:39 Janine: Yes 00:04:07 Fr. Charbel Abernethy: Evergetinos Volume III page 2 section 2 00:05:06 Janine: Father ..do you think the Holy Spirit is dismantling us throughout our whole life? Or is it a later stage? 00:06:06 Janine: Yes..that makes sense! 00:11:20 Sam: Greetings

With the finale of Book Two in the rear view mirror, there's still one more task for Caleb and Isaac to take care of before they head off to Book Three. That's right folks, throughout this season both of your hosts have pushed back several topics, waiting to explore them in more depth during the overview, and today that those topics will finally get their time in the sun!  Due to this overview going on quite long, we've split the conversation into two parts, the next half will be released next Saturday.    This episode was recorded on Jan. 31st, 2026.   Email the show at thenoviceelitists@gmail.com

The Fathers bring us to a place where the soul is stripped of every illusion about itself.   We imagine that we see clearly. We imagine that we understand others. We imagine that our words are necessary. And they tell us plainly. Be silent. A brother burns with the thought that he must speak, must reveal, must correct. Yet the Elder cuts through this urgency without hesitation. Say nothing. The Lord will take care of it. This is not indifference. This is faith. We speak because we do not trust God. We intervene because we believe that without us truth will not prevail. Beneath much of what we call zeal lies anxiety for ourselves and a hidden desire to justify our own heart. The Fathers do not negotiate with this. Silence is safer than righteousness mixed with passion. And if a brother has been exposed, even unjustly, how is he to respond? Not with self defense. Not with resentment. Not even with a demand for justice. He is to believe that the one who spoke did so for his good. This is a word that wounds the heart. To receive accusation as love. To give thanks for what humbles. To increase in love for the one who has caused pain. This is not psychology. This is the Cross. The one who lives in this way makes swift progress because he has stepped outside the logic of the world. He no longer defends an identity. He entrusts himself entirely to God. And so correction itself is transformed. The Fathers do not permit harshness born of agitation. If the heart is disturbed, the mouth must remain closed. Words spoken in turmoil do not heal. They infect. One must wait. Wait until the heart becomes still. Wait until peace returns. Then speak quietly, as if into the ear of the brother. Even here there is no formula. One must discern the soul before him. One must become small. One must abandon the authority that comes from position and take on the authority that comes from humility. And even then, correction may not be received. It does not matter. One has done what is given. God will do what remains. The Fathers expose something deeper still. Even acts of humility can be poisoned. A prostration can be filled with vainglory. Silence can conceal indifference. Authority can corrupt the mind without being noticed. Pride, the sense of power, and vainglory move quietly within everything. If these are not despised, nothing bears fruit. So the soul stands in a narrow place. Do not speak out of passion. Do not remain silent out of negligence. Do not correct to justify yourself. Do not humble yourself to be seen. There is no resting place here. Only vigilance. Only repentance. Only the slow purification of the heart. And then the Fathers place before us a final blow to our presumption. A monk is seen with a woman. He is judged. He is condemned. He is beaten. Even a saint is deceived. The Patriarch believes he is acting with zeal. The accusers believe they are protecting righteousness. All are certain. All are wrong. The truth is hidden. The monk bears wounds without protest. His life is pure. His intention is love. He carries a soul toward Christ while others condemn him in the name of Christ. This is the blindness of the fallen mind. We see appearances. We draw conclusions. We act with confidence. And we wound the righteous. Only when God Himself reveals the truth does the illusion collapse. And what is revealed is terrifying in its simplicity. There are servants of God hidden everywhere. Unknown. Misunderstood. Condemned. And we pass judgment on them with ease. The monk refuses even the gift offered to him. If a monk has faith, he has no need of money. If he loves money, he has lost faith. His freedom exposes everyone. His silence judges without speaking. His life reveals that the Kingdom of God is not what we imagine. The Fathers leave us with nothing to hold onto except this. Guard your tongue. Distrust your judgment. Humble yourself in all things. And entrust everything to God. Because the moment we believe that we see clearly, we have already fallen into darkness. And the moment we cease to defend ourselves and others before God, something begins to open.A way of seeing that is not our own. A love that does not accuse. A silence in which God Himself speaks. --- Text of chat during the group: 00:22:28 jonathan: 1 John 5:16-17 If anyone sees his brother sinning, if the sin is not deadly, he should pray to God and he will give him life. This is only for those whose sin is not deadly. There is such a thing as deadly sin, about which I do not say that you should pray. All wrongdoing is sin, but there is sin that is not deadly. 00:27:25 Julie: Good book Searching for and maintaining peace by Father Jacques Philippe 00:28:50 jonathan: Yes it was Paul, he mentioned it in both 1 Timothy 1:19–20 and 1 Corinthians 5:5 00:34:46 Forrest: The Greek word here is not usually one for "Sin". It is more like making mistakes, as far as I read it. 00:42:13 Erick Chastain: Elder Aimilianos says that for some characters to be gentle with them is to make them a demon. 00:56:26 Joan Chakonas: Interesting that there are very few situations when in the course of my lay life I am called upon to make correction of another.  I hope that if such a need arises I find a way to do it- with Gods guidance-because I sort of approach my duty to God like my job here on earth and I have to make it happen.  I imagine the need for correction arises out of a need to avoid harm to a third party. 01:00:00 Kevin Burke: I wrote down that we started volume 2 on 11/27/23 01:14:18 Julie: It reminds me of the story of the monk that was an alcoholic and died. 01:16:31 Joan Chakonas: My takeaway was how easy it is to make a wildly wrong judgment . 01:18:46 Lorraine: Thank you 01:18:49 Rebecca Thérèse: Thank you☺️ 01:18:55 Andrew Adams: Thanks be to God! Thank you, Father! 01:18:58 Joan Chakonas: Thanks Father! 01:19:01 Kevin Burke: Thank You Father! 01:19:06 Jessica McHale: Thank you! Many prayers!!!!! 01:19:16 jonathan: Thanks Father, God bless❤️ 01:19:29 Caroline: Thank you ♥️

Welcome to book three of Mage the Victorian Age! In this episode, we do a check-in with the cast and plan the next books! Thank you to Bookwyrm Games for sponsoring Dork Tales this month! Use code DORKTALES to save 15% at https://www.bookwyrmgames.com! Orders over $100 also enjoy free shipping! #magetheascension #victorianage #magevictorianage #onyxpath #actualplay #worldofdarkness #mage *** Kelly Clark as Storyteller Starring Amy Godfrey as Chastity Prudence Goodwin Robin Holford as Darcie Harkness Jen Peters as Josephine Carrington Christine Rattray as Dr. Evelyn Taylor  *** Visit our website ► https://dorktales.ca Watch us LIVE on Twitch ► https://twitch.tv/dorktales Join our Discord ► https://discord.gg/zVtE9Ab Follow our Twitter ► https://twitter.com/dork_tales/ Follow our Instagram ► https://instagram.com/dorktaleschannel/ Find us on Facebook ► https://www.facebook.com/dorktalescha... Listen to our Podcast ► https://dorktales.podbean.com Support the show on Patreon ► https://www.patreon.com/dorktales/ Buy official Dork Tales Merch ► https://teepublic.com/user/dorktales                                                      ► https://dorktalesstore.redbubble.com! *** Music credits: Music From Dark Fantasy Studio      Hidden in the Dark These songs are Licensed under a Premium License http://www.darkfantasystudio.com Music from Monument Studios:      Vision of the Ancients These songs are licensed as part of the All in One Bundle https://www.monumentstudios.net Like what you heard? For background ambiance, we used sounds from Tabletop Audio for this session, just like we have for off-camera games for years! Tabletop Audio is a site with a full toolkit of songs, special effects, and soundboards to bring your adventures to life!  https://www.tabletopaudio.com

Failed negotiations, assassination, and a vote that changed Iran's history. As pressure builds and compromise collapses, Mohammad Mosaddegh leads a united nation towards oil nationalization. Follow us on Instagram, TikTok or X (Twitter). Support this show on Patreon. Earlier Chapters of The Oil Dispute: Book One – Episode 8: Anglo-Persian Oil Company Book Two – Episode 4: Anglo-Iranian Oil Company Book Three – Episode 4: Paper City Episode Summary In the early 1950s, Iran entered a period of rapid political upheaval. After disputed elections, a group of nationalists led by Mohammad Mosaddegh entered parliament, determined to challenge a revised oil agreement with the Anglo-Iranian Oil Company. Though framed as a financial improvement, the agreement left the core structure of foreign control intact. For Mosaddegh and his allies, the issue was not revenue, but sovereignty. A parliamentary committee formed in 1950 turned the agreement into a national confrontation. While Prime Minister Ali Razmara sought compromise with Britain, proposing transparency and limited reforms, London refused to concede. The deadlock shifted momentum toward rejection, uniting unlikely factions across Iran's political and religious spectrum. Among them was Abolqasem Kashani, a cleric with deep anti-British convictions. His alignment with Mosaddegh signalled a broader transformation: oil was no longer just policy, but a national and moral cause. Public opinion hardened further after news from Saudi Arabia, where a 50–50 oil profit-sharing agreement set a new benchmark. Iranian demands escalated beyond reform toward full control. By early 1951, mass demonstrations filled the streets, calling for nationalization. Razmara warned of economic and political consequences, but his position collapsed as public anger intensified. On March 7, he was assassinated by a member of a militant religious group, removing the last advocate for compromise and deepening uncertainty around the balance of power. With Razmara gone, momentum became irreversible. Under Mosaddegh's leadership, the parliamentary oil committee voted unanimously to recommend nationalization. Days later, both the Majlis and Senate approved it without opposition. Iran's oil industry was formally nationalized. Across the country, celebrations followed. Diverse groups, clerics, nationalists, elites, and ordinary citizens, briefly united around a shared vision of independence. For a moment, Iran asserted control over its resources and its future. But the decision also set the stage for confrontation. What began as a domestic dispute over oil had now become an international crisis. Music Cjbeards – Shattered Glass FableForte – Whodunit Jay Varton – Inside Light Rachel Sandy – Impossible Theory ANBR – Days Pass Jay Varton – First Second Adrián Berenguer – Presto Brianna Tam and Spearfisher – Attacca The post Book Three – Ep.5: Nationalization (1) appeared first on The Lion and The Sun Podcast.

Iran's oil had enriched Britain and left its workers in shanty towns.When a deadly strike erupts and the Anglo-Iranian Oil Company refuses to yield, a veteran constitutionalist steps forward to fight for control of the nation's oil. Follow us on Instagram, TikTok or X (Twitter). Support this show on Patreon. Earlier Chapters of The Oil Dispute: Book One – Episode 8: Anglo-Persian Oil Company Book Two – Episode 4: Anglo-Iranian Oil Company Episode Summary Abadan was not just a refinery. It was a world divided. British managers lived behind garden walls and tennis courts. Iranian workers lived in Paper Cities, built from flattened oil drums, without water, without electricity, without shade. In July 1946, they went on strike. Fifty thousand workers walked off the job before dawn, and the refinery fell silent. For a day, it looked like organized defiance: crowds gathering, speeches about wages, dignity, legal rights. Then the atmosphere shifted. Street fighting broke out. The army moved in and declared martial law. The strike was crushed. The structure remained untouched. In the years that followed, the Anglo-Iranian Oil Company offered minor adjustments and symbolic gestures. Sir William Fraser, its chairman, saw the workers of Abadan as labour units, nothing more. When formal talks produced a Supplemental Agreement in 1949, he declared the offer final, boarded his plane, and left. Inside the Majlis, deputies were furious. The agreement left British control intact. But the Shah pushed for the passage of the supplemental agreement. Stuck between their constitutions and the crown, Majlis stalled, filibustered, and let the parliamentary term expire without a vote. But one figure was done with the delay. Mohammad Mosaddegh had spent decades warning that foreign influence and royal overreach were two sides of the same problem. When the 1949 elections for the new Majlis were manipulated, he led a sit-in at the palace gates and forced a re-run in Tehran. He won. He organized. And the coalition he built (the National Front) transformed a dispute over royalty rates into something far harder to contain. The oil question was no longer technical. It had become a question of sovereignty. Music Roberto Prado – Court Scheme Kai Engel – Collateral Christoffer Moe Ditlevsen – The Unveiling FableForte – Riddles FableForte – Reminiscene Christoffer Moe Ditlevsen – Covert Affairs The post Book Three – Ep.4: Paper City appeared first on The Lion and The Sun Podcast.

As Cold War tensions rise, Iran and the United States become unlikely allies. After surviving an assassination attempt, Mohammad Reza Shah moves to consolidate power and reshape Iran's political order. Follow us on Instagram, TikTok or X (Twitter). Support this show on Patreon. Episode Summary In February 1949, there was an assassination attempt on Mohammad Reza Shah Pahlavi at the University of Tehran. A gunman posing as a photographer fired several shots at close range. The gunman wounded the Shah in the face and shoulder, but he survived. Guards immediately subdued the attacker. Within hours, martial law was declared. A sweeping crackdown followed. The Tudeh Party was banned, hundreds were arrested, and the press restrictions tightened. The state framed the attack as part of a broader extremist threat and as a result, public sympathy towards the monarchy surged. The Shah moved quickly to convert sympathy into authority. He amended the constitution, activated the long-dormant Senate, secured the power to dissolve parliament, and shifted the appointment of prime ministers toward the palace. Each change was legal and together, they strengthened the crown. As all of this was happening, Iran was also expanding its relationship with the United States. Since World War II, ties had grown through financial advisers, military missions, and wartime cooperation. In December 1949, the Shah travelled to Washington, where Harry S. Truman received him with full ceremony. American officials emphasized economic development as the best defence against communism. The Shah focused on military aid and a stronger army. In the end, they settled for a middle ground. At home, one veteran statesman saw the direction clearly. From exile, Ahmad Qavam warned that concentrated power would also concentrate blame. Music Kai Engel – Changing Reality Kai Engel – Irsen’s Tale FableForte – Whodunit Rachel Sandy – Impossible Theory Megan Wofford – Vivace Waltz in A minor Christoffer Moe Ditlevsen – Missing Memories Scott Buckley – The Illusionist The post Book Three – Ep.3: New Friends appeared first on The Lion and The Sun Podcast.

Kiran Dass reviews three of her favourite books from last year.

Holly Walker reviews three of her favourite books from last year: The Mushroom Tapes by Helen Garner, Sarah Krasnostein,and Chloe Hooper, published by Text Publishing, In Defence of Leisure by Akshi Singh, published by Penguin Books,and Surplus Women by Michelle Duff, published by Te Herenga Waka University Press.

As World War II ends, Iran becomes the first battleground of the Cold War. After Stalin reaches for northern oil, a calculated gamble in Tehran determines whether the country will split or survive. Follow us on Instagram, TikTok or X (Twitter). Support this show on Patreon. Episode Summary As World War II ended, the world shifted. Britain weakened. The United States and the Soviet Union rose. And oil, now the lifeblood of modern power, moved to the center of global politics. In Iran, the Soviets wanted their share. With troops still stationed in the north, Moscow backed a new movement in Azerbaijan. Led by Jafar Pishevari, the Azerbaijan Democratic Party declared regional autonomy and began governing the province with Soviet support. In Tehran, the Tudeh Party echoed its demands, and pressure mounted inside parliament to negotiate. Iran resisted. The Majlis refused to grant oil concessions. The government appealed to the newly formed United Nations. The crisis deepened as Soviet forces refused to withdraw. Then, Ahmad Qavam returned to power at a critical moment. A veteran of earlier political battles, he chose negotiation over confrontation. He travelled to Moscow, promised to submit a joint oil company to parliament, and bought time, waiting for the deadline set by the Tripartite Treaty. As relations between Washington and Moscow hardened, Iran became one of the first tests of the emerging Cold War. Under growing international pressure, Stalin agreed to withdraw Soviet troops in March 1946. Once they were gone, parliament overwhelmingly rejected the oil deal. Iranian forces marched into Azerbaijan, dismantled the autonomous government, arrested the Azerbaijan Democratic Party members, and restored central control. Pishevari fled north. The movement collapsed. Qavam had outmaneuvered Stalin. But it was the young Mohammad Reza Shah who stood at the center of the victory, presenting himself as the guardian of Iran's unity. The Soviet threat had receded. The struggle over Iran's oil had not. Music Christoffer Moe Ditlevsen – Monarch of Fate Jay Varton – First Second Kai Engel – Somnolence Dian Shuai – The Only Way Out Edvard Grieg – Peer Gynt Suite No. 1, Op. 46: No. 3 “Anitra's Dance” – Odyssey Orchestra Bonnie Grace – Scorpions Stefan Ekstorm – Turning Stones Bonnie Grace – Fractal Patterns Christoffer Moe Ditlevsen – Formula The post Book Three – Ep.2: ADP appeared first on The Lion and The Sun Podcast.

Cynthia Morahan reviews three of her favourite books from last year: Attention by Anne Enright Penguin Random House, Hardship & Hope by Rebecca McFie, published by Bridget Williams Books, and The Question of Palestine by Edward Said, published by Text Publishing.

David Hill reviews three of his favourite books from last year.

Louise O'Brien reviews three of her favourite books from last year. The Hallmarked Man, Familiaris  and The Image of Her 

What We Can Know by Ian McEwan, Super-Frog Saves Tokyo by Haruki Murakami and Murderland by Caroline Fraser. 

Paul Diamond reviews three of his favourite books from last year.

Ralph McAllister reviews three of his favourite books from last year.

Stella Chrysostomou reviews three of her favourite books from last year: 

Book Three of Psalms mirrors the themes found in Leviticus, the third book of the Bible, which focuses on God's holiness and desire for His people to be set apart. In a similar way, Book Three of Psalms repeatedly emphasizes the theme of sanctuary, underscoring the importance of God's presence among His people as central to their identity and spiritual life.By taking a closer look at Psalm 73, we see how dwelling in the presence of God brings clarity to every other aspect of life. The psalmist shows us that time spent with God starves our bitterness, reshapes our perspective, and strengthens our hearts. Ultimately, our growing relationship with God and our understanding of His character should shape how we interpret our experiences, rather than allowing our experiences to define what we believe about Him.Scriptures: Psalm 73Leviticus 20:26Psalm 74:7Psalm 79:1Psalm 119:37

Lisa Adler of Unity Books Wellington reviews three of her favourite books from last year.

After Reza Shah's abdication, the young Mohammad Reza Pahlavi takes the throne. As Iran struggles with the aftermath of the Anglo-Soviet invasion, Allied leaders gather in Tehran to plan the next phase of the war. Book Two RecapBook One Recap Follow us on Instagram, TikTok or X (Twitter).For early access to episodes, become a supporter on Patreon. Episode Summary In 1941, following the Allied invasion of Iran, Reza Shah was forced to abdicate and leave the country. His departure secured British and Soviet access to Iran as a wartime supply route while preserving the monarchy. Prime Minister Mohammad Ali Foroughi moved quickly to protect the succession, discreetly bringing the 21-year-old crown prince to parliament and overseeing his oath. Mohammad Reza was declared shah within hours of his father's exile. The new monarch inherited a country in crisis. Foreign troops occupied key regions, trade routes were disrupted, and famine and unrest spread across the population. Regional tensions threatened unity, and few trusted the inexperienced king to hold the state together. Lacking authority, he relied heavily on senior politicians to manage the transition. Foroughi led those efforts. He aligned Iran with the Allies, persuaded parliament to abandon neutrality, and negotiated the Tripartite Treaty, which recognized Iran's territorial integrity while granting the occupying powers access to the country's roads, railways, and resources. After stabilizing the situation, he resigned due to failing health and died soon after, leaving the young shah without his most experienced advisor. In 1943, Tehran hosted a summit between Stalin, Roosevelt, and Churchill. Although the conference affirmed Iran's independence, the country played little role in the negotiations and remained subject to foreign influence. At the same time, the fall of Reza Shah's authoritarian rule reopened political life. Newspapers returned, parties formed, and labour movements organized. To maintain legitimacy, Mohammad Reza adopted a more constitutional approach and shared power with parliament. By the mid-1940s, Iran faced an uncertain future. A young king, renewed political activity, and competing foreign powers shaped a fragile balance between sovereignty and dependence. Yet the continued presence of external powers and the country's history of disrupted progress left the future uncertain. Music Will Van De Crommert – A Ray of Elegance Schubert – Trio No. 2, Op. 100, Andante con moto Kai Engel – Collateral Daniel Catalá – Elevare Spearfisher – Infinity Cycle The post Book Three – Ep.1: Tehran Conference appeared first on The Lion and The Sun Podcast.

This Compulsion in Us by Tina Makereti published by Te Herenga Waka University Press, Overseas Experience by Nicola Andrew published by Aporo Press, and Clown Town by Mick Herron published by Baskerville.

Jenna Todd of Time Out Bookstore three of her favourite books from last year: The True True Story of Raja the Gullible by Rabih Alameddine, published by Little Brown Books, Service by John Tottenham, published by Profile Books, and How to End a Story: Collected Diaries 1978-1998 by Helen Garner published by Text Publishing.

Flashlight by Susan Choi, published by Vintage, Mana by Tame Iti, published by Allen & Unwin, Careless People by Sarah Wynn Williams, published by Pan Macmillan.

Louise Ward of Wardini Books reviews three of her favourite books from last year.

The X-Men's darkest days (so far) continue in The Age Of Apocalypse! The truth about Mystique comes out in the pages of X-Calibre; the Astonishing & Amazing X-Men continue to work to save Charlie and bring down the dystopia of Apocalypse; Gen Next works to save Illyana but at what cost; the X-Man saga continues to pull Nate in multiple directions; Factor X takes a shocking turn with brother on brother; Weapon X & Gambit both reveal traitors; & X-Universe paints a bleak picture for humanity. Follow our penultimate AoA episode with Age Of Apocalypse Epic Book Three featuring X-Calibre 2 - 3, Astonishing X-Men 2 - 4, Generation Next 2 - 3, X-Man 2 - 3, Factor X 3, Amazing X-Men 3, Weapon X 3, Gambit & The X-Ternals 3, & X-Universe 1. It's all this and more on an all new X Is For Comics: An X-Men Podcast!

Kermit Roosevelt was on a mission that night. To overthrow Iran’s prime minister and take back control of its oil. Listen to new chapters from January 28th 2026. In book three of The Lion and the Sun, we look at how Iran's bid to nationalize its oil pulled the CIA into Iranian politics and set the stage for a covert operation that removed its democratically elected leader. A coup that became a model for American interventions for decades and reshaped Iran's relationship with the United States forever. This season, we're talking about Iran's oil, the life of Mohammad Mosaddegh and his ultimate clash with the US and Britain Catch up with Iran’s story from the beginning: Book One: QajarIran's constitutional revolution and the birth of its first parliament. This season traces the final years of the Qajar monarchy, as unrest, foreign interference, and political betrayal pave the way for Reza Khan's rise. Book Two: Reza ShahThe making of modern Iran … and the cost of building it. Follow Reza Khan's ascent from soldier to shah, his sweeping reforms, and the downfall that ended his rule You can listen to us on all podcast platforms and read the transcripts on our site. The post Book Three Trailer appeared first on The Lion and The Sun Podcast.

Salty Sunshine Book Club Review Three Days in June by Anne Tyler was a FINE story. Short 195 page read. I enjoyed it but it was very uneventful so I gave it 2.9 out of 5 stars. It's a book that you will enjoy if you're stranded somewhere and there's nothing better to read. It's just in the FINE category because it wasn't bad by any means but not a Great read either.Our next book, Jan/Feb 2026, read is Malibu Rising by Taylor Jenkins Reid. This one is a few years old but caught my attention and I'm loving it so far! Read along with us. Support with Tips via Cashapp or PaypalRed Light Therapy BeltAcupressure Mat & Pillow Set Get Hulu FREE for 30 Days Try Armra Colostrum 30% Off80% Off First Order Fabletics50% Off F Factor Meals50% Off AAA The Real Law of AttractionEarth's Healing & Grounding ToolAnti Aging Hacks(aff)

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This week, Wenzel is giving a Horror Book Sampler! In the spirit of the season, Wenzel is reading short excerpts from 3 classic Horror novels as a sample platter for those interested in reading these works! ----------------------------------- Timestamps: Favorite Passage for Book One 8:06 Favorite Passage for Book Two 17:50 Favorite Passage for Book Three 26:08 ----------------------------------- Catch up on all of Season 9's episodes here: soundcloud.com/aychpodcast/sets/aych-season-9-2025?si=ca5cc0cefc3941699fa62b95af89752b&utm_source=clipboard&utm_medium=text&utm_campaign=social_sharing ----------------------------------- Check out the entire AYCH Podcast Network! ► The Instruction Booklet: Video Game History Podcast! Want even more AYCH shows? Check out our full catalog playlists! soundcloud.com/aychpodcast/sets ----------------------------------- Twitch/Podcast Archive YT: www.youtube.com/@AYCHPodcast If you like what we're doing here, don't forget to leave us a review! You can also follow us on all of our social media below and tell us how we're doing: -- Bluesky: @aychpodcast.bsky.social -- Instagram: @aychpodcast -- TikTok: @aychpodcast -- Twitch: AllYouCanHear Leave us some suggestions in our Suggestion Box as well! goo.gl/forms/AHetCWQ2m7tHDigg1

In this moving and energizing episode of Rich Conversations, Rich is joined once again by co-author Timothy Hayden II as they reflect on their journey co-creating their four-book philosophy series, Two Views, One Vision. With Book Two now published, they open up about what it means to live with intention—through strict routines, evolving relationships, personal milestones, and the quiet grind behind meaningful work. Timothy shares powerful insights on post-prison growth, the discipline of writing, the cost of true ambition, and the loneliness that can come with choosing purpose over comfort. The duo also dive into ego, curiosity, inner critics, and the importance of not just dreaming—but doing. From Friday nights in the gym to Phil Jackson's lessons on egoless leadership, this is a raw and real episode about building legacy one decision at a time. Together, they begin shaping Book Three—inviting listeners into their creation process and revealing how deep reflection fuels deep creation. Timothy on Instagram: https://www.instagram.com/__timmay3/ Subscribe to the email newsletter for inspiration, self-development, & updates

Listen to Book Three from The Night of The Hunter by Davis Grubb. This is our selection for the September edition of Like A Good Book Club. What a fantastic book we've chosen for this month's book club selection RSVP to join our book club meeting at www.songsoftoriamos.com/bookclub

This week Brian with a B and Amferny watch the 2024 horror movie, Butchers Book Three: Bonesaw. Enjoy the story of of the sole remaining Watson family member driving around in an unmarked white van murdering and dismembering unsuspecting women. This movie is directed by Adrian Langley and stars Louisa Capulet, Shannon Dalonzo, Colby Frost, Nick Gauthier and Michael Swatton. This movie is available on Prime Video, Tubi, Apple TV, Google Play and YouTube. Instagram Links: Follow Louisa Capulet @louisa.capulet Follow Colby Frost @colby.frosty Follow Nick Gauthier @nickgauts The podcast art is by @delasernaxtattoos on Instagram and has been revised by rodrick_booker on Fiverr. If you like what you're hearing subscribe and comment on our Instagram @berated_b_rated_movies, Facebook @Berated B RatedMovies and Tik Tok @berated_b_rated_movies. Check out our website at Beratedbratedmovies.com. If you have any comments or movie suggestions please send them to beratedbratedmovies@gmail.com RATED G®, RATED PG®, RATED PG-13®, RATED NC-17®, and RATED R® are certification marks owned by the Motion Picture Association, Inc. This podcast has not been rated or certified pursuant to the Motion Picture Association, Inc.'s film rating system nor is this podcast authorized by, endorsed by, or affiliated with the Motion Picture Association, Inc.

Hunted: The Zodiac Murders - Mark HewittThe Zodiac serial killer claimed the lives of at least five young victims between 1966 and 1974, and mocked the police with telephone calls, taunting letters, and encrypted messages. Thousands of men have been accused; nearly 2,500 have been investigated. Yet the Zodiac has never been identified.This painstakingly researched and meticulously detailed compendium to the Zodiac serial killer case by True Crime author Mark Hewitt presents the crimes and their effect on a community, including the various sides of the many disputed issues within the case.HUNTED: The Zodiac Murders is the true story of America's greatest criminal mystery. This indispensable companion book is accessible to anyone interested in joining the pursuit, exploring a mystery, or witnessing the police response to an appalling crime spree.Book One, HUNTED: The Zodiac Murders tells the amazing true story of a serial killer on the loose. Book Two, PROFILED, The Zodiac Examined (September 27, 2017) examines the evidence and offers a careful, detailed profile of the killer based on the case facts. Book Three, EXPOSED: The Zodiac Revealed (September 27, 2018) narrows down the lengthy list of suspects, and offers startling conclusions.https://amzn.to/3V5z5F7Become a supporter of this podcast: https://www.spreaker.com/podcast/the-opperman-report--1198501/support.

"Hey Casual Anime Fanatics! Send us a text and let us know what you would like us to talk about next!In this episode of THAT ANIME PODCAST,  The Casual Anime Fanatics discuss Season 3 / Book Three of Nickelodeon's Avatar: The Last Airbender (Book Three: Fire). Welcome to the official podcast for Casual Anime Fanatics! We deliver fresh, entertaining episodes every week, exploring everything from classic favorites to hidden gems in the anime universe. Whether you're a long-time fan or just starting your anime adventure, THAT ANIME PODCAST is your go-to source for casual and insightful anime discussions.Enjoying the show? We'd love your support! If you like what you hear, consider leaving us a 5-star review on Apple Podcasts and/or Spotify. Your reviews help us reach even more anime enthusiasts just like you!Stay connected with us:Instagram: @thatanimepodcastDiscord: Join our communityTune in, laugh with us, and let's celebrate all things anime together!

Early on in Tillie Walden's Clementine: Book Three, which represents the concluding chapter in her The Walking Dead trilogy, an expectant mother grabs our hero's arm and gasps through the pain, “It'll never end.” She's so right, and we should all take those words to heart. Pain is never done with you. Run if you care to, but the worst life has to offer will always find you. The trick is acknowledging your relationship with it and fortifying yourself as a means of surviving until you don't. Pain never ends. You will. Find your community and love them while you can. We've adored Tillie Walden's comics for quite some time. One of our earliest episodes was a deep dive exploration of her exceptional science fiction teen romance, On a Sunbeam. Her work is deeply personal, and Clementine: Book Three is no exception, with the narrative extending from recent events in her life. In today's podcast, we dig into the Clementine trilogy with Tillie Walden. We discuss how she finds herself in Clementine and how Clementine may find herself in Tillie. We talk about The Walking Dead franchise, how Clementine evolves from the Telltale game, and why horror is the most emotionally honest genre. Clementine: Book Three is written, drawn, and lettered by Tillie Walden. Grey Tones by Cliff Rathburn. All three books are now available from Skybound Entertainment and Image Comics. Follow Tillie Walden through her website and Instagram. This Week's Sponsors We're sponsored by 2000 AD, the greatest comic you're not reading! Within its pages is a whole universe of characters, from Judge Dredd and Strontium Dog to Rogue Trooper, Shakara, Halo Jones, and the poor sods slogging across the Cursed Earth in The Helltrekkers. Get a print subscription at your door every week - and the first issue is free! Or subscribe digitally, get free back issues, and download DRM-free copies of each issue for just $9 a month. That's 128 pages of incredible monthly comics for less than $10. Do you want in on the biggest secret in comics today? IDW Publishing's Godzilla line of books is comics' greatest secret weapon. They're constantly snagging rockstar creators like James Stokoe, Tom Scioli, Andrew MacLean, Louie Joyce, Jake Smith, Eric Powell, Rosie Knight, and Oliver Ono to unleash their talents on cinema's most significant kaiju universe. And this July, IDW is taking their Godzilla books to the next level by introducing the Kei-Sei era. This new shared universe line begins with Godzilla #1 by Tim Seeley and Nikola Čižmešija. There's a new Godzilla design, a mess load of Kaiju antagonists…and protagonists - plus, superpowered human characters. Thanks to IDW Publishing, it's a good time to be a fan of the Big G and quality comics. Other Relevant Links to This Week's Episode: Subscribe to the CBCC YouTube Channel and Prepare for The Stacks Chris Condon in The Stacks at Third Eye Comics Brad and Lisa Gullickson in The Stacks at Third Eye Comics Sanford Greene in The Stacks at Third Eye Comics Philip Kennedy Johnson in The Stacks at Third Eye Comics Steve Anderson in The Stacks at Third Eye Comics David Brothers and Chip Zdarsky in The Stacks at Third Eye Comics Benjamin Percy in the Stacks at Third Eye Comics Join Comic Book Club in Person Final Round of Plugs (PHEW): Support the Podcast by Joining OUR PATREON COMMUNITY. The Comic Book Couples Counseling TeePublic Merch Page. And, of course, follow Comic Book Couples Counseling on Facebook, on Instagram, and on Bluesky @CBCCPodcast, and you can follow hosts Brad Gullickson @MouthDork & Lisa Gullickson @sidewalksiren. Send us your Words of Affirmation by leaving us a 5-star Review on Apple Podcasts. Continue your conversation with CBCC by hopping over to our website, where we have reviews, essays, and numerous interviews with comic book creators. Podcast logo by Jesse Lonergan and Hassan Otsmane-Elhaou.

Ka is a wheel and the Losers are once again walking through Stephen King's The Stand as part of their event series, The Summer of the Stand. The final Twinner book episode dedicated to the apocalyptic epic finds the gang revisiting Book III: "The Stand". Join Losers Jenn Adams, Rachel Reeves, Ashley Casseday, and Justin Gerber as they offer new perspectives on an old favorite. Then stay tuned for our coverage surrounding the new short story collection, The End of the World As We Know It: New Tales of Stephen King's The Stand.