Podcasts about book two

“The gods prefer shenanigans” The scouts catch their breaths and prepare to assault the yurt.  Episode Artwork by Mike Broken Tusk Rising Cover Artwork by Shaun @shaunmakes Tales of Bob Cover Artwork by @CosmicAmazing Audio Production by Jessica Featuring: Mike as The GM Ashley as Aklep Jessica as Xankath Josh as Ivan Pavel as Luukallo — Need More Bob in Your Life?  Check out our other (NSFW) podcast, House of Bob Apple Podcasts Spotify — Support the Show: Patreon Merch Store Etsy Contact Us: Discord hobcast.com Twitter Instagram Facebook Email — Thank you so much to our current Patreon supporters! This podcast would not be possible without you. Bradley Brandon Christine Connor D Chan Dan Klip-Klop Detheros Elli Ethan Garbanzo Jessica C Jessica D Josh F Josh J Keith Mark Michael Padraig Pavel Ranger Sadie Sarah Scooter Shaka Team EAMONN The Pink Pastor Thomas Tom W Waffelpokalypse — Music by: Mike Hammockhttps://mikehammock.bandcamp.com/ Licensed under Creative Commons: By Attribution 4.0http://creativecommons.org/licenses/by/4.0/ Tales of Bob uses trademarks and/or copyrights owned by Paizo Inc., used under Paizo's Community Use Policy (paizo.com/communityuse). We are expressly prohibited from charging you to use or access this content. Tales of Bob is not published, endorsed, or specifically approved by Paizo. For more information about Paizo Inc. and Paizo products, visit paizo.com. The Quest for the Frozen Flame adventure path Book Two was written by Jessica Catalan.  Learn more about your ad choices. Visit megaphone.fm/adchoices

As we come to the end of this hypothesis, the Fathers leave us with something painfully ordinary. They do not give us visions of heaven or heights of contemplation. They speak about the tongue. About when to speak. About when to remain silent. About lowering the eyes. About saying only what is necessary. It feels almost too simple. Yet they place it before us as a matter of life and death. They tell us that God is always watching. Not watching in suspicion, but watching as One who longs to dwell within us. And yet how quickly the door of the mouth is thrown open and everything inside spills out. Opinions. Explanations. Justifications. Pious thoughts. Clever remarks. Even good words spoken at the wrong time. We imagine that because something is true or orthodox or well intentioned it must be spoken. But the Fathers are ruthless here. They tell us that even good speech can disperse the soul. Saint Diadochus says that when the doors of the baths are left open, the heat escapes. So too with the soul. We labor for years to gather the mind, to kindle even a small flame of prayer, and then in a few careless conversations it dissipates. We leave a gathering inwardly empty. Not because we sinned gravely, but because we spoke much. The tragedy is not only that we lose recollection. It is that we begin to live outwardly. We become performers of thoughts. We interrupt. We insert ourselves. We fear being unnoticed. Saint Maximos unmasks this disease with precision. He says the one who interrupts reveals his love of glory. How often do we speak not from charity but from hunger. Hunger to be seen. To be affirmed. To be needed. Even in spiritual settings. Especially there. Isaiah the Anchorite brings it to the ground level. If you must speak, do so quietly. With humility. With reverence. As one ignorant. As one unworthy. Lower the face. Say little. Return quickly to silence. This is not theatrical piety. It is an interior stance. The tongue restrained becomes a sign that the passions are not ruling the heart. The Gerontikon cuts even deeper. Abba Joseph says he cannot control his tongue. The elder asks him one question. Do you find peace when you talk. No. Then why talk. There is something almost brutal in that simplicity. We speak and we lose peace. Yet we keep speaking. Abba Sisoes, a great ascetic, confesses that for thirty years he has prayed to be delivered from sins of the tongue and still he falls daily. This should sober us. If such a man trembles over his speech, what of us who speak constantly and without fear. And yet the Fathers do not romanticize silence. Abba Isaac exposes the counterfeit. There is a silence born of pride, of wanting the glory of being perceived as spiritual. A brooding silence that hides malice. A calculated silence that manipulates. This is not holiness. This is ego dressed in restraint. True silence either springs from zeal for virtue or from inward conversation with God. If it is not one of these, it will decay into self admiration. The stakes are high. If you guard your tongue, Isaac says, God will give you compunction. Compunction. The gift of seeing your own soul. The light of the mind. The joy of the Spirit. Silence becomes not emptiness but revelation. But if the tongue conquers you, you will never escape darkness. We are accustomed to thinking that sanctification comes through great works. Through ministries. Through projects. Through visible sacrifices. The Fathers insist that it may begin with something as small and humiliating as closing the mouth. Not as repression. Not as fear. But as reverence. To speak only when there is good reason. To speak because it is God's will and not because it soothes our anxiety. To listen more than we talk. To accept being unknown. To resist the need to untie every thought that wanders into the stable of the mind. This teaching must be internalized or it will remain quaint desert wisdom. It must confront us in the car after a conversation that left us agitated. It must confront us before we send the message, before we correct someone, before we offer unsolicited counsel, before we share a clever insight. It must question us. Is this necessary. Is this born of love. Will this preserve peace. Or am I simply opening the door and letting the heat escape. All things must be touched by grace. Speech can console, heal, illumine, and reconcile. Speech can also scatter, inflame, and darken. The same tongue that blesses can wound. The same mouth that proclaims Christ can betray Him. If we do not yet have a pure heart, the Fathers say, at least have a pure mouth. It is a beginning. A humiliating beginning. A door set firmly in place. And behind that door, if we are faithful, the slow birth of compunction. --- Text of chat during the group: 00:04:48 Fr. Charbel Abernethy: Page 356 Section E 00:09:58 Catherine Opie: I have not attended for a couple of weeks. Where are we in the text now? 00:10:21 Fr. Charbel Abernethy: https://www.philokaliaministries.org/post/philokalia-ministries-lenten-retreat-2026 00:10:51 Bob Čihák, AZ: P. 356, E 00:10:59 Catherine Opie: P356 Section E 00:12:54 Fr. Charbel Abernethy: https://www.philokaliaministries.org/post/philokalia-ministries-lenten-retreat-2026 00:13:03 John ‘Jack': Hello Father 00:13:28 Vanessa: I found the Saturday link in my junk email. I just happened to see it there. 00:13:40 Jessica McHale: Replying to "I found the Saturd..." me too 00:14:12 Rebecca Thérèse: I registered twice and only got one 00:14:40 Vanessa: If you use Gmail, sometimes it goes into the "Promotions" folder. 00:14:54 Fr. Charbel Abernethy: https://www.philokaliaministries.org/post/philokalia-ministries-lenten-retreat-2026 00:15:06 Bob Čihák, AZ: P. 356, E 00:16:00 kristy: is there a way to watch the recording from saturday? 00:16:13 Beth Callaway: The Evergetinos Volumes 1 - 4: The Full Text By Nun Christina 00:16:23 Beth Callaway: Is this an appropriate text? 00:16:25 Angela Bellamy: It was mentioned there was trouble with the website and so I thought it could creat an error for the registration. 00:17:27 iPad (2)Janine: Beth..that is different translation….close but not same text. 00:23:00 Andrew Adams: Replying to "Is this an appropria..." This is the translation that we are using: https://ctosonline.org/product/the-evergetinos-a-complete-text/ 00:23:56 Myles Davidson: Arrived late. Where are we? 00:24:57 Julie: But in fairness some of the time was in the introduction so, 2 hours was great 00:25:04 maureencunningham: Wait till we get to heaven ! We will be talking  for eternity 00:25:11 Bob Čihák, AZ: P. 356, E 00:25:16 Myles Davidson: Reacted to "P. 356, E" with

The fathers did not endure silence. They loved it. This is the difference between a man who is forcing himself to be quiet and a man who has discovered God. One clenches his teeth and calls it discipline. The other falls silent because he has found Someone worth listening to. Abba Or never lied, never cursed, never spoke unnecessarily. Not because he was following rules. Because he had seen the damage words do when they are born from ego. He had watched how speech leaks the life out of the soul. How it dissipates grace. How it feeds the illusion that we exist by asserting ourselves. Every unnecessary word strengthens the false self. Every unnecessary word delays repentance. Every unnecessary word postpones intimacy. The fathers were not minimalists. They were realists. They had learned that most of what we say does not come from truth but from anxiety. We speak to control. We speak to secure ourselves. We speak to make sure we exist in the minds of others. We are afraid to disappear. Silence terrifies the ego because silence exposes that we do not sustain ourselves. God does. ⸻ St Ephraim says that he who speaks much multiplies quarrels and hatred. This is not moralism. This is anatomy. Words inflame the passions. Words solidify judgment. Words give form to resentment that would otherwise dissolve in the presence of God. A garden without a fence is trampled. A soul without silence is plundered. Every idle conversation opens the gate to distraction. Every irrelevant word invites the demon of listlessness. Antiochos names this with terrifying clarity. Loquacity does not merely waste time. It hands the mind over to the enemy. Because God is not found in noise. God is found where nothing of the ego remains to obscure Him. This is why silence is not empty. Silence is full. It is full of Presence. It is full of Light. It is full of a Word that cannot be manufactured by human thought. St Isaac the Syrian says that silence is the mystery of the age to come. Words belong to this age. Silence belongs to eternity. Because in eternity, God is not explained. He is known. Not through concepts. Through union. ⸻ When the fathers entered silence, they did not enter absence. They entered encounter. They discovered that beneath the constant internal narration of the mind there was Another Voice. A Voice that did not shout. A Voice that did not argue. A Voice that did not flatter or condemn. A Voice equal to God Himself. Because it was God Himself. The Logos. The Word through whom all things were made. This Word does not force Himself upon us. He waits. He waits for the noise to stop. He waits for the ego to weaken. He waits for the endless commentary to exhaust itself. He waits for the man to become poor enough to listen. And when He speaks, He does not merely inform. He creates. His Word heals what sin has disfigured. His Word restores what pride has shattered. His Word brings into existence a new heart. This is why the fathers guarded silence with ferocity. They were protecting the place where God is born in the soul. ⸻ Antiochos says that those who possess the Holy Spirit do not speak when they wish but when moved by the Spirit. This is freedom. Not the freedom to speak. The freedom to remain silent. The ego must speak to survive. The Spirit does not. The ego is restless. The Spirit is still. The ego needs witnesses. The Spirit is its own witness. This is why the saints speak few words. Not because they have nothing to say. But because they see the cost of speech. They know that every word must pass through fire. They have seen the devastation caused by words spoken without God. They have seen how words born from self obscure the Word who gives life. So they wait. They remain in silence until speech itself becomes obedience. Until speech is no longer self-expression but revelation. ⸻ We resist this silence because it feels like death. And it is death. It is the death of the self that must assert, explain, defend, and secure itself. It is the death of the self that believes it exists by speaking. In silence, this self collapses. And something else begins to appear. Something quiet. Something uncreated. Something that does not depend on being seen or heard. Christ Himself begins to live where the false self once ruled. This is why silence is not endured. It is loved. Because in silence we discover that we were never sustained by our words. We were sustained by Him. And when every unnecessary word falls away, when every inner argument dissolves, when every effort to secure ourselves finally collapses, there remains only this: God speaking His Word in the depths of the heart. And this Word is life. And this Word is light. And this Word is love. And this Word is enough. --- Text of chat during the group: 00:03:08 Fr. Charbel Abernethy: https://www.philokaliaministries.org/post/philokalia-ministries-lenten-retreat-2026 00:03:37 Fr. Charbel Abernethy: https://www.youtube.com/@philokaliaministries/videos 00:04:06 Fr. Charbel Abernethy: Page 355 number 11 00:10:00 Janine: Father…still sick..but here…thank you for prayers 00:12:40 Mary and Al: Albert 00:16:30 Andrew Adams: Will the Lenten retread be on the podcast feed? 00:47:12 Jessica McHale: Interesting---I discerned contemplative monastic life at two different monasteries. In both experiences, the nuns were too social for me. They spoke during two meals during the day, and most of the talk was politics. Since I was discerning, I imagine they wanted my opinion on political topics to see if I would "fit in" with the community. They let me know that socialization and speaaking was part of commnity life. It just wasn't for me. It is hard to find a "community" tha understands the importance of silence. For me, silence is essential. It's a prayerful existence centered on God. 00:47:37 Maureen Cunningham: If someone is quiet , the mind can be  in constant thought. How  do you combine the silence and. Empty out the mind 00:51:22 Erick Chastain: Clear creek monks didn't know who Trump was not too long ago (after he ran for president) 01:00:49 John ‘Jack': Silence ultimately brought me back to the Church.  About 15 years ago my wife asked what I wanted for a birthday gift? After listening to an elderly freind speak so lovingly of her time spent at the Abbey of the Genesee, I decided to ask for a  weekend retreat. She gave it to me, best gift ever. The first evening I thought I was  going to lose my mind. I've grown to love silence! 01:01:21 Jessica McHale: Reacted to "Silence ultimately..." with ❤️ 01:02:04 Carol Nypaver: Reacted to "Silence ultimately b..." with

“It's rude to start the combat without shaking hands” The party recovers from battle and then stumbles into a fight with a handsy enemy.  Episode Artwork by Mike Broken Tusk Rising Cover Artwork by Shaun @shaunmakes Tales of Bob Cover Artwork by @CosmicAmazing Audio Production by Jessica Featuring: Mike as The GM Ashley as Aklep Jessica as Xankath Josh as Ivan Pavel as Luukallo — Need More Bob in Your Life?  Check out our other (NSFW) podcast, House of Bob Apple Podcasts Spotify — Support the Show: Patreon Merch Store Etsy Contact Us: Discord hobcast.com Twitter Instagram Facebook Email — Thank you so much to our current Patreon supporters! This podcast would not be possible without you. Bradley Brandon Christine Connor D Chan Dan Klip-Klop Detheros Elli Ethan Garbanzo Jessica C Jessica D Josh F Josh J Keith Mark Michael Padraig Pavel Ranger Sadie Sarah Scooter Shaka Team EAMONN The Pink Pastor Thomas Tom W Waffelpokalypse — Music by: Mike Hammockhttps://mikehammock.bandcamp.com/ Licensed under Creative Commons: By Attribution 4.0http://creativecommons.org/licenses/by/4.0/ Tales of Bob uses trademarks and/or copyrights owned by Paizo Inc., used under Paizo's Community Use Policy (paizo.com/communityuse). We are expressly prohibited from charging you to use or access this content. Tales of Bob is not published, endorsed, or specifically approved by Paizo. For more information about Paizo Inc. and Paizo products, visit paizo.com. The Quest for the Frozen Flame adventure path Book Two was written by Jessica Catalan. Learn more about your ad choices. Visit megaphone.fm/adchoices

David Fry and Johnathan Arnold discuss Thomas Oden's Classic Christianity, Book Two, Chapter 11: "In Our Place," pages 401–405. Topics include the meaning of atonement, the key theme of reconciliation, the centrality of the cross in Christian faith and worship, and the way that the atonement reflects God's holy and loving nature.Support the show

#radiantblack #imagecomics #Massiveverse  Art in thumbnail by: Igor Monti INFERNO GIRL RED BOOK TWO is finally here, and today we the rest of the volume, issues 2 and 3, together. It's been a long wait for Inferno Girl Red's return, and it is delightful to have her back. Although does Apex City feel the same way? Will Inferno Girl Red be able to stop the twins? Join us to find out!  The Radiant Black Podcast Instagram: https://www.instagram.com/radiantblackpodcast/?hl=en The Radiant Black Podcast Patreon: https://www.patreon.com/radiantblackpodcast The Radiant Black Podcast Twitter: https://twitter.com/RadiantBlackPod Radiant Black Discord Link: https://discord.gg/n7y7ZFPUv9

The Fathers do not treat speech as a social matter. They treat it as a matter of life and death. Because speech reveals what the heart lives from. A man may fast and remain proud. He may pray and remain full of illusion. He may withdraw outwardly and still remain inhabited by noise. But when he speaks, the truth emerges. The tongue betrays what the heart serves. Christ says with terrifying simplicity, “Out of the abundance of the heart the mouth speaks.” Matthew 12:34 He does not say the mouth creates. He says the mouth reveals. Speech is the manifestation of inner condition. The Evergetinos preserves the fierce sobriety of the Fathers on this point because they knew that speech is not neutral. Speech either dissipates the heart or gathers it into God. Abba Arsenius fled from men not because he hated them but because he feared what his own mouth might do. He had been formed in the courts of emperors. He knew the seduction of words. He knew how easily speech strengthens the illusion of the self. He heard a voice saying, “Flee, be silent, pray always.” Not because silence is virtuous in itself, but because silence exposes the poverty of the heart. When a man falls silent, he encounters himself. He encounters the anxiety that drives speech. The need to affirm himself. The need to be seen. The need to exist in the minds of others. Speech often becomes the way the ego sustains its continuity. Each word reinforces the illusion that the self is real, stable, necessary. This is why idle speech is so dangerous. Not because the words themselves are always evil, but because they feed the false center. St. John Climacus writes that talkativeness is the throne of vainglory, the sign of ignorance, the doorway of slander, and the cooling of compunction. Every unnecessary word strengthens forgetfulness of God. Not dramatically. Quietly. Almost imperceptibly. The heart that was once gathered becomes scattered. The attention that was once turned inward toward repentance becomes turned outward toward managing impressions. A man begins by speaking carelessly. He ends by living carelessly. The Evergetinos recounts how the elders guarded their speech with ferocity. Not because they had nothing to say, but because they feared losing the presence of God. They understood that the more a man speaks, the more he lives outside himself. And the more he lives outside himself, the more he forgets God. Abba Poemen said, “If a man remembers that he must give an account of every idle word, he will choose silence.” Not because silence is safer socially. Because silence is safer spiritually. Christ Himself says, “For every idle word men speak, they will give account on the day of judgment.” Matthew 12:36 Every idle word. This is not exaggeration. It is revelation. Because every idle word strengthens a life lived apart from God. Speech gives substance to illusion. It allows the ego to feel real. To feel present. To feel established. This is why men fear silence. Silence removes reinforcement. Silence reveals instability. Silence reveals dependency. Silence reveals that without constant affirmation, the ego begins to tremble. The Fathers did not seek silence as technique. They sought silence as truth. In silence, a man begins to see that he does not yet exist in God. He exists in the reflection of himself in the minds of others. Speech sustains that reflection. Silence destroys it. This destruction feels like death. Because something is dying. The false self that lives from recognition. The Evergetinos shows us elders who would rather appear foolish than speak unnecessarily. Who would rather remain misunderstood than protect themselves with words. Because they had discovered something terrible and liberating. Words cannot save the soul. Only God can save the soul. And God is found not in noise, but in poverty. St. Isaac the Syrian writes that the man who has come to know himself guards his tongue as one standing before fire. Because he knows how easily the heart can be emptied of grace. Speech is not evil. But uncontrolled speech reveals an uncontrolled heart. The man who speaks constantly has not yet learned to stand before God. Because the man who stands before God begins to see himself truthfully. And seeing himself truthfully, he loses the need to speak. Not because he despises others. Because he no longer needs to sustain himself. His life begins to be hidden with Christ in God. And the tongue, once restless and hungry, becomes quiet. Not forced into silence. But stilled by the presence of God. This is the path the Fathers walked. They did not seek eloquence. They sought reality. And reality begins when the mouth stops protecting the self and the heart begins to stand naked before God. --- Text of chat during the group: 00:02:32 Fr. Charbel Abernethy: Page 354 para 4 00:03:51 Angela Bellamy: I apologize for my mic. I didn't realize it had activated. 00:04:01 Angela Bellamy: Reacted to "I apologize for my m..." with

We speak because we are afraid to be still. We speak because silence exposes us. We speak because when the mouth closes the heart begins to make noise and that noise is often unbearable. The Fathers knew this long before psychology gave it names. They knew that speech is not neutral. It is not just communication. It is an outflow of what is ruling the inner world. Every word carries the weight of the heart behind it. This is why Abba Pambo could stand at death and say that he had not repented of a single word and yet also say that he had not even begun to serve God. He knew what speech costs. He knew how easily a careless phrase can wound another, harden the self or invite the demons into the space between people. He did not trust his own clarity. He waited. He let months pass rather than speak a word that was not born from God. That kind of restraint feels almost inhuman to us. We live in a world that rewards immediacy. We are trained to answer quickly, react quickly, express quickly, post quickly, correct quickly. But speed is not truth. Speed is often panic wearing a clever face. The monk who waits to speak is not slow. He is standing before God inside himself. He is listening for something that is not his own. The Elder says that a man can be silent with his lips and loud with his heart. That is the most damning line in this whole section. You can say nothing and still be screaming. You can be quiet and still be condemning everyone around you. You can appear peaceful while your mind is devouring your brothers. Another man can speak all day and yet remain silent because he refuses to let his words become weapons, judgments or self display. Silence is not a style. It is a spiritual state. Idle talk is not mostly obscene or stupid. It is unnecessary. It is speech that does not serve salvation. It is talk that fills the space so we do not have to face what is happening inside. We speak about bodies and opinions and events and annoyances and plans because these are safer than the truth of our hearts. The moment we speak about what is good we discover how quickly evil slips in. Pride sneaks into holy words. Comparison sneaks into spiritual conversation. The self sneaks into everything. This is why the Elder answers the brother who wants a word to be saved with something that sounds almost trivial. Do not hasten to speak before you consider what you are going to say. That is not etiquette. That is warfare. To pause before speaking is to interrupt the automatic rule of the ego. It is to refuse to let the tongue be driven by irritation, hunger for recognition or the need to be right. It is to create a small space where God might enter. Most of what we say is not meant to help anyone. It is meant to regulate ourselves. We speak to soothe anxiety. We speak to discharge frustration. We speak to draw attention. We speak to feel real. We speak to avoid the ache of not being in control. The mouth becomes a narcotic. The more we use it the less we notice how enslaved we are to it. This is why the Fathers are so severe. They are not moralizing. They are diagnosing a sickness. The soul that cannot keep watch over its words cannot keep watch over its thoughts. The heart that pours itself out through constant speech cannot remain gathered before God. It leaks. It disperses. It becomes weak. The tragedy is that we confuse expression with honesty. We think that saying what we feel is the same as bringing it to God. It is not. Most of the time it just feeds the feeling. It strengthens the pattern. It builds a little kingdom around the self. We call it authenticity but it is often captivity. The monk learns slowly and painfully that every word either bends him toward God or bends him toward himself. There is no neutral speech. Either it deepens prayer or it corrodes it. Either it builds communion or it sows division. Either it creates space for grace or it fills the room with ego. This is why the saint waits. This is why the Elder warns. This is why the Fathers tremble before idle talk. They have seen what words do to the heart. They have watched souls unravel because the mouth was never taught to kneel. To learn silence is not to become mute. It is to become true. It is to let God have the first and last word inside you. And until that happens every sentence we speak is a small gamble with our soul. --- Text of chat during the group: 00:00:31 Fr. Charbel Abernethy: Page 353 00:01:32 Fr. Charbel Abernethy: Hypothesis XLVII page 353 concerning speech and silence 00:06:10 Catherine Opie: Without mosquitoes we would have no frogs or bats 00:11:38 Bob Čihák, AZ: P. 353 A Hypothesis 47 00:12:10 Catherine Opie: Reacted to "P. 353 A Hypothesis ..." with

“The gods prefer shenanigans.” The battle with the necromancer and skeletal hulk continues.  Episode Artwork by Mike Broken Tusk Rising Cover Artwork by Shaun @shaunmakes Tales of Bob Cover Artwork by @CosmicAmazing Audio Production by Jessica Featuring: Mike as The GM Ashley as Aklep Jessica as Xankath Josh as Ivan Pavel as Luukallo — Need More Bob in Your Life?  Check out our other (NSFW) podcast, House of Bob Apple Podcasts Spotify — Support the Show: Patreon Merch Store Etsy Contact Us: Discord hobcast.com Twitter Instagram Facebook Email — Thank you so much to our current Patreon supporters! This podcast would not be possible without you. Bradley Brandon Christine Connor D Chan Dan Klip-Klop Detheros Elli Ethan Garbanzo Jessica C Jessica D Josh F Josh J Keith Mark Michael Padraig Pavel Ranger Sadie Sarah Scooter Shaka Team EAMONN The Pink Pastor Thomas Tom W Waffelpokalypse — Music by: Mike Hammockhttps://mikehammock.bandcamp.com/ Licensed under Creative Commons: By Attribution 4.0http://creativecommons.org/licenses/by/4.0/ Tales of Bob uses trademarks and/or copyrights owned by Paizo Inc., used under Paizo's Community Use Policy (paizo.com/communityuse). We are expressly prohibited from charging you to use or access this content. Tales of Bob is not published, endorsed, or specifically approved by Paizo. For more information about Paizo Inc. and Paizo products, visit paizo.com. The Quest for the Frozen Flame adventure path Book Two was written by Jessica Catalan. Learn more about your ad choices. Visit megaphone.fm/adchoices

David Fry and Johnathan Arnold continue discussing Thomas Oden's Classic Christianity, Book Two, Chapter 10: "The Death of Christ." The second half of this chapter focuses on the crucifixion, death, and burial of Christ.Support the show

"The Laundrymen" is a graphic novel series that follows Wade and Bryan, two monster hunters who use a laundromat as their home base. In their new story, Wade and Bryan get caught in the middle of a war between vampires and werewolves.   Comic creators Steven Kaul and Lyndon Radchenka come back to the Artist Alley Spotlight to talk about Book Two, which launches on Kickstarter on February 2.    Check out the Kickstarter here!   Follow us!

The Evergetinos does not offer us inspiring stories. It offers us a blade. These elders do not behave reasonably. They do not protect their reputations. They do not appeal to due process. They do not defend themselves. They kneel. They ask forgiveness for crimes they did not commit. They accept punishment. They allow their names to be dragged through the dust. And this is exactly where modern religious people begin to choke. We admire Christ until His way threatens our dignity. We praise the Cross until it begins to cost us something that feels personal. We speak of humility until it asks us to surrender our right to be seen as innocent. Then the mind rises up. The lawyer wakes. Natural reason sharpens its pen. We start dissecting the text. Surely this is symbolic. Surely this is exaggerated. Surely there must be limits. But the Gospel has no interest in preserving your image. The divine ethos revealed in Christ is not reasonable. It is cruciform. Look at the Elder who accepts blame for theft. He knows he did not steal. He also knows something far more dangerous. He knows that Christ Himself was accused, beaten and condemned while innocent. So he chooses to stand where Christ stands rather than where the ego demands to stand. He does not argue. He does not clarify. He does not try to control the narrative. He bows. He becomes small. He lets truth be carried by God rather than by his own voice. This is not weakness. It is terrifying strength. In the second account the Deacon accepts public disgrace, penance and exclusion from communion for a crime planted in his cell by envy. He allows his spiritual father and the entire community to think him a thief. Why. Because love of God is worth more than the right to be seen as virtuous. And because hatred of slanderers is more deadly than slander itself. Notice what breaks the demonic power. Not investigation. Not confession extracted by pressure. But the prayer of the one who was falsely accused. Only the slandered man can heal the slanderer. This is the law of the Cross. Wounds heal wounds when they are offered in love. The story of Abba Nikon goes even further. He is beaten, excommunicated and isolated for three years for a crime he did not commit. He stands outside the church every Sunday begging for prayer like a criminal. When his innocence is finally revealed, he does not remain to receive praise. He leaves. He knows that glory is as dangerous as slander. Both feed the ego. Both can poison the soul. This is what divine discernment looks like. Not clever arguments but crucified love. Abba Isaiah gives the rule that offends every modern religious instinct. If you are slandered make a prostration and say forgive me even if you do not know what you did. This is not moral confusion. It is spiritual clarity. It is a refusal to let the heart harden. It is the choice to stand with Christ rather than with self justification. St Maximos explains why this cuts so deeply. The demons cannot always trap us through money or pleasure. So they use slander. They try to provoke hatred. They want you to burn with indignation. They want you to lose love. They want you to step off the Cross and into self defense. To endure slander without hatred is one of the highest ascetical acts. It requires that you look to God alone for vindication. St Ephraim then gives the final warning. Even when the truth comes out do not become proud. Do not feast on your vindication. God delivered you. You did not save yourself. This is why we want to soften these stories. They leave no room for spiritual narcissism. They strip away our moral theater. They expose how deeply attached we are to being right, to being respected, to being seen as good. The Cross does not negotiate with your ego. It kills it. Slander reveals what we truly love. If we love Christ we will accept being misunderstood. If we love ourselves we will fight to be cleared. The Evergetinos does not ask whether this is fair. It asks whether you want to belong to the Crucified. --- Text of chat during the group: 00:01:41 Fr. Charbel Abernethy: Page 349 number 2 00:03:19 Fr. Charbel Abernethy: Philokaliaministries.org/blog 00:04:07 Fr. Charbel Abernethy: https://www.youtube.com/@philokaliaministries 00:09:55 Fr. Charbel Abernethy: Two possible Philokalia Novice Conference Series 00:11:58 Bob Čihák, AZ: P. 349 #2 00:12:46 Fr. Charbel Abernethy: 1. The Inner Grammar of the Eastern Christian Life How the Church actually heals the human person This would be a 10 to 12 week arc that shows how Eastern Christianity is not merely a set of beliefs or practices but a therapeutic and mystical way of being human. Each session takes one essential dimension of the ascetical and sacramental life and shows how it works together with the others. 2. Urban Asceticism: A Prelude to the Way of Hidden Fire These reflections are for those who are trying to live a real spiritual life in the middle of ordinary, complicated, and often exhausting circumstances. Not as an escape from the world but as a way of becoming inwardly still within it. Here we explore the ancient wisdom of the desert fathers and the lived experience of the Church as a way of healing the heart and learning how to dwell with God in hiddenness. This is not a program or a method. It is a way. Two possible Philokalia Novice Conference Series 00:12:56 Janine: Oh those look great! 00:13:18 Bob Čihák, AZ: P. 349 #2 00:13:27 Jacqulyn Dudasko: Reacted to "Oh those look great!" with

Isaac and Caleb continue on to the final leg of Book Two of the Legend of Korra, as they approach the arrival of Harmonic Convergence! Will Unalaq succeed in his plan to equalize the world between humans and spirits, will Tonraq steal enough noses to complete his bizarre collection, and will Korra manage to keep that villainous carpet Vaatu in his bark-enclosed prison? Find out now!   This episode was recorded on Dec. 7th, 2025.

This section of the Evergetinos exposes slander not as a minor moral failure or social misstep but as a profoundly spiritual violence. The Desert Fathers present it as a force that wounds the heart, fractures the mind, and distorts reality itself, not only for the one who is slandered but especially for the one who speaks the lie and for all who consent to it by listening. In the lives of the two Gregories and Abba Makarios, slander arises from a familiar source: the refusal of sinners to endure the silent rebuke of holiness. The purity of Gregory the Wonderworker becomes unbearable to those who live dissolutely. Rather than repent, they must obscure the light that judges them simply by existing. Slander becomes their counterfeit leveling of the field. If the saint can be dragged down into accusation, then their own corruption can remain hidden and unchallenged. What is striking is not merely the cruelty of the accusation but the saintly response. Gregory does not defend himself, does not appeal to his reputation, does not expose the plot, does not demand justice. He refuses to enter the logic of the lie. He acts as though the accusation has no power over his inner world. By paying the woman calmly, he breaks the spell of outrage and self-justification that slander seeks to provoke. His silence is not passivity but clarity. He preserves the integrity of the heart by refusing to let the false word become an interior dialogue. The consequence is immediate and terrifying. The slander does not remain a neutral utterance. It reveals its true nature as communion with darkness. The demonization of the prostitute is not presented as an arbitrary punishment but as a manifestation of what slander already does invisibly. The lie fragments the person. The mind loses its harmony. Perception collapses. The woman becomes externally what slander makes one internally: disintegrated, driven, no longer master of oneself. Only the prayer of the one she accused restores her, revealing that the saint bears not resentment but intercession. The same pattern unfolds in the life of Gregory of Akragas. Years of imprisonment and suffocation are endured without bitterness. His patience becomes a slow purification that exposes truth without violence. When vindication finally comes, it is accompanied by healing, not triumph. The slanderer is restored, while the architects of the lie are left speechless and darkened, their inability to speak symbolizing the final sterility of falsehood. Slander ultimately consumes the voice of the one who practices it. Abba Makarios brings the teaching to its most intimate and terrifying form. He does not merely accept public humiliation. He inwardly consents to the burden placed upon him. He works to support the child he did not father. He rewrites the narrative within himself, not as injustice but as a providential call to greater humility and labor. In doing so, he is purified of even the desire to be seen rightly. When the truth finally emerges, he flees from honor as from fire, knowing that praise can undo what slander, paradoxically, had refined. Across these accounts, the Fathers reveal a severe mercy at work. God allows slander to touch the righteous not because He delights in injustice but because it becomes a furnace in which self-love is burned away. The saint emerges freer, simpler, more transparent. At the same time, slander unmasks itself. It darkens the intellect. It warps perception. It draws others into a shared unreality where suspicion replaces truth and noise replaces discernment. Left unrepented, it leads not to mastery but to loss of speech, loss of sight, loss of coherence. The Evergetinos does not leave the reader neutral. These stories are a warning and an invitation. To endure slander without retaliation is to enter the Cross where Christ Himself was accused, mocked, and condemned in silence. To participate in slander, even subtly, is to consent to a fragmentation of the heart that eventually spreads outward, shaping families, communities, and entire cultures. The Desert Fathers are uncompromising because they are physicians of the soul. They show that words are never merely words. They either heal or deform. And they insist that God, in His mercy, will expose the lie, whether through repentance and healing or through the terrible unveiling of what darkness does when it is allowed to speak unchecked. --- Text of chat during the group: 00:01:05 Fr. Charbel Abernethy: Page 346 Letter B 00:07:13 Anna: Maybe my husband could be considered for sainthood 00:08:16 Fr. Charbel Abernethy: Reacted to "Maybe my husband cou..." with

David Fry and Johnathan Arnold begin discussing Thomas Oden's Classic Christianity, Book Two, Chapter 10: "The Death of Christ." The first half of this chapter focuses on the suffering of Christ which led up to his death.Support the show

In 1944, Reza Shah died alone. Banished from his homeland and despised by his people. But even his most bitter critics couldn't deny one thing: He was the architect of a new Iran.The creator of a modern empire. Season three of The Lion and the Sun Podcast will start airing next week. While you can enjoy this season on its own, having some background never hurts. If you have the time and want the full picture, start with book one and follow the story through to book three; but if you're short on time, the season two recap will get you up to speed. (and the season one recap doesn't hurt either!) The Lion and the Sun is a podcast about the modern history of Iran. It’s a story of how Iran ended up where it is now and how religion, monarchy, democracy, and nationalism shaped the lives of its people across the 20th century. Book One: QajarHow the constitutional revolution created Iran's very first parliament (Majlis). This season follows the story of the fading Qajar monarchy, as unrest, foreign meddling, and political betrayal set the stage for Reza Khan's rise to power. Book Two: Reza ShahThe rise and fall of Reza Shah, the architect of modern Iran. Season Two chronicles the meteoric rise of Reza Khan from a simple soldier to the founding Shah of the Pahlavi dynasty, his radical transformation of Iran into a modern state, and his ultimate downfall. Follow us on Instagram, TikTok or X (Twitter).For early access to episodes, become a supporter on Patreon. The post Book Two Recap appeared first on The Lion and The Sun Podcast.

“I would rather be hit by a lightning bolt than do the math.” The scouts assault the Ashen Tower to rescue Aklep. Episode Artwork by Mike Broken Tusk Rising Cover Artwork by Shaun @shaunmakes Tales of Bob Cover Artwork by @CosmicAmazing Audio Production by Jessica Featuring: Mike as The GM Ashley as Aklep Jessica as Xankath Josh as Ivan Pavel as Luukallo — Need More Bob in Your Life?  Check out our other (NSFW) podcast, House of Bob Apple Podcasts Spotify — Support the Show: Patreon Merch Store Etsy Contact Us: Discord hobcast.com Twitter Instagram Facebook Email — Thank you so much to our current Patreon supporters! This podcast would not be possible without you. Bradley Brandon Christine Connor D Chan Dan Klip-Klop Detheros Elli Ethan Garbanzo Jessica C Jessica D Josh F Josh J Keith Mark Michael Padraig Pavel Ranger Sadie Sarah Scooter Shaka Team EAMONN The Pink Pastor Thomas Tom W Waffelpokalypse — Music by: Mike Hammockhttps://mikehammock.bandcamp.com/ Licensed under Creative Commons: By Attribution 4.0http://creativecommons.org/licenses/by/4.0/ Tales of Bob uses trademarks and/or copyrights owned by Paizo Inc., used under Paizo's Community Use Policy (paizo.com/communityuse). We are expressly prohibited from charging you to use or access this content. Tales of Bob is not published, endorsed, or specifically approved by Paizo. For more information about Paizo Inc. and Paizo products, visit paizo.com. The Quest for the Frozen Flame adventure path Book Two was written by Jessica Catalan.  Learn more about your ad choices. Visit megaphone.fm/adchoices

These texts from the Evergetinos unsettle us because they refuse to remain within the boundaries of what feels morally tidy or intellectually manageable. They do not ask us to refine our ethical reasoning. They ask us to relinquish it. Not because truth no longer matters, but because truth in Christ is no longer possessed or deployed by us. It is entered. It is suffered. It is entrusted to God. Abba Alonios' answer shocks precisely because it violates our instinct for clean distinctions. We want truth to be a weapon that guarantees justice. We want moral clarity to protect us from risk. Yet the elder places before us a situation in which telling the truth would mean cooperating with death. The choice is not between honesty and deceit as abstract values. It is between acting as judge and surrendering judgment to God. The lie he permits is not born of calculation or convenience but of restraint. It is a refusal to become the final arbiter over another human life. Here the Gospel quietly overturns us. Christ does not save the world by insisting on correct procedure. He saves it by entering into its injustice and absorbing it without retaliation. He does not clarify situations from a distance. He descends into them and bears their weight. The elder's answer does not sanctify falsehood. It exposes our illusion that we are capable of wielding truth without wounding when our hearts are still governed by fear and reactivity. The second account presses even deeper. The Reader does not merely endure slander. He consents to it. He allows truth to be buried in order to spare the Church further scandal and to place his own vindication entirely in the hands of God. This is not passivity. It is not weakness. It is a terrifying freedom. He relinquishes reputation. He relinquishes status. He relinquishes even the right to be understood. He chooses to stand before God alone. Here moral reasoning collapses. By every rational measure the Reader should defend himself. Justice demands it. Yet the Gospel reveals a different justice. One that does not rush to expose wrongdoing but waits for God to uncover what human judgment cannot heal. The Reader's silence becomes prayer. His loss becomes intercession. His false condemnation becomes the means by which God exposes the deeper sickness of slander and restores the one who sinned. What these texts reveal is that the Christian life cannot be lived from the center of our own discernment alone. The Gospel draws us past the point where we ask what is fair or reasonable and into the mystery of Christ who was condemned while innocent and silent before His accusers. These stories are not moral templates to be imitated mechanically. They are icons. They show us what love looks like when it no longer seeks to justify itself. The Fathers knew how quickly our sense of virtue becomes self protection. How easily truth becomes an extension of our fear. The Gospel dismantles this illusion. It exposes how much of our judgment is driven by the need to control outcomes and secure our innocence. Christ does not ask us to abandon truth. He asks us to abandon ownership of it. To enter this mystery is to accept that fidelity to Christ will sometimes look like loss. That obedience may cost us clarity. That love may require us to stand undefended. Not because injustice is holy but because God alone is capable of judging without destroying. These writings do not give us answers we can apply. They draw us into a posture we must inhabit. One where restraint replaces reaction. Where prayer replaces accusation. Where truth is no longer something we speak over others but a life we entrust to God. The Gospel does not refine our moral instincts. It crucifies them and raises something altogether new. --- Text of chat during the group: 00:00:41 Fr. Charbel Abernethy: Page 343 G paragraph 2 00:06:59 Fr. Charbel Abernethy: Page 343 G paragraph 2 00:07:17 Fr. Charbel Abernethy: Philokaliaministries.org/blog 00:08:34 Angela Bellamy: Reacted to "Philokaliaministries..." with ❤️ 00:08:46 Una's iPhone: Laughter is the best medicine? 00:10:05 Una's iPhone: I'm reading St Nicodemos Handbook of Spiritual Counsel 00:10:25 Una's iPhone: Yes 00:10:38 Una's iPhone: Guarding the senses 00:10:49 Anna: What's the book we're reading? 00:11:02 Anna: Thanks! 00:15:01 Angela Bellamy: Good evening Father. I've been looking forward to the class. Its lovely to see you doing well. :) 00:34:40 John ‘Jack': In John 7; 1-10 where the disciples try to talk Jesus into going in to the feast of the tabernacles he tells them his time has not yet come, he then goes in without them in disguise, thus has always seemed to be he lied, or at least misled them, id love to hear your interpretation on that scripture. 00:41:09 John ‘Jack': They are very good at showing us our own minuteness 00:43:04 Angela Bellamy: Excuse my interjection but Jesus explained that He couldn't go openly because He was being sought after to be murdered. That the people did not accept Him and that it wasn't time for His crucifixion. 00:44:45 John Burmeister: if i saw the murder, im not judgeing the person, im judging the act, 00:45:26 Julie: The importance of praying for discernment 00:45:42 John Burmeister: god will still have his judgement. it maybe gods providence for me to turn him in 00:54:41 Anthony: I don't think I would just take the judgement. I'd suppose having a good reputation is important for not just me, but my family and people who assume I did the grave evil.  For example how many true and false accusations against Catholic priests and others in USA was an excuse for people to leave faith in anger and grief? 00:54:44 Anna: Wow suffering is so powerful 00:55:37 John Burmeister: Replying to "I don't think I woul..." or for money 00:57:32 jonathan: Isaiah 53:7 – “He was oppressed and afflicted, yet he did not open his mouth; like a lamb led to the slaughter, and like a sheep before its shearers is silent, so he did not open his mouth.” Mark 15:3–5 – When accused before Pilate, “The chief priests accused him of many things… But Jesus still made no reply, and Pilate was amazed.” 00:57:51 Angela Bellamy: Reacted to "Isaiah 53:7 – “He wa..." with ❤️ 01:01:54 Anthony: George Pell 01:03:27 Joan Chakonas: A example showing where you turn the other cheek to slander, and God takes care of you ultimately. 01:03:34 Joan Chakonas: Reacted to "Isaiah 53:7 – “He wa…" with ❤️ 01:06:55 Rebecca Thérèse: Unfortunately, abusers often manipulate themselves into important positions and a network develops where they look out for each other. Then when an allegation arises against an innocent person they go after them to make it look like they're cracking down on abuse and corruption where really they're just deflecting scrutiny away from themselves. The allegations against Cardinal Pell were easy to disprove but the authorities weren't interested in the truth. 01:08:44 Angela Bellamy: Joseph was slandered and yet the Lord held him dear. Humility invites God into our situation. He is sovereign over all. 01:10:20 Forrest: The bishop in this story continued his evil ways stating that the prayers of the reader must be to afflict the woman. Would the reader have been praying that way? 01:17:44 Janine: Praying for you Father! 01:18:37 Rebecca Thérèse: Thank you☺️ 01:19:43 Bob Čihák, AZ: Bless your excitement and overexpressing the Truth, Father, You're not alone!

People are missing the context of Ephesians 5:22! In his book, "Beyond Eden - Ephesians 5:15-6:9, The Great Mystery Revealed: Mutually Submitting in Christ," author and scholar Bruce C. E. Fleming points out MAJOR errors that  most people are making. In this episode he reads from Chapter One in Book Two of The Eden Book Series, which is available in softcover, as a Kindle eBook and on Audible.Learn aboutmisunderstood imagerythe pattern of foursthe jump, jump, high jump prophetic templatethe Great Mysteryand much more that localizes the meaning of Paul's instructions on reciprocating horizontal submission! The Tru316 Foundation (www.Tru316.com) is the home of The Eden Podcast with Bruce C. E. Fleming where we “true” the verse of Genesis 3:16. The Tru316 Message is that “God didn't curse Eve (or Adam) or limit woman in any way.” Once Genesis 3:16 is made clear the other passages on women and men become clear too. You are encouraged to access the episodes of Seasons 1-11 of The Eden Podcast for teaching on the seven key passages on women and men. Are you a reader? We invite you to get from Amazon the four books by Bruce C. E. Fleming in The Eden Book Series (Tru316.com/trubooks). Would you like to support the work of the Tru316 Foundation? You can become a Tru Partner here: www.Tru316.com/partner

Rob Karnafel - aka Bigfoot Michigan Rob (BMR) - hosts a lineup of LIVE paranormal shows on YouTube and is the author of Bigfoot Michigan Rob Presents: True Cryptid Encounters — Book One & Book Two.Viewers can catch him on Beyond BMR (Tuesdays @ 9:00 PM EST), Brunch With Bigfoot Michigan Rob (Thursdays @ 1:00 PM EST), and Late Night ~ Into The Bizarre (Saturdays @ 11:00 PM EST). BMR is among the few experiencers who not only reports seeing a Bigfoot, but also describes hearing it vocalize directly at him — an encounter that pushed him deeper into the study of cryptids, UFOs, and otherworldly encounters.Today, BMR is a respected paranormal and UFO experiencer who brings together witnesses, researchers, and truth-seekers from around the world. All of his shows are LIVE, featuring first-hand accounts, investigations, and open conversations about the phenomena that continue to challenge our understanding of reality. If you're fascinated by Bigfoot, Dogman, UFOs, and the unexplained — this is where the conversation starts. All are available on his YouTube channel: https://www.youtube.com/bigfootmichiganrobBMR's book are available at his Amazon author page, here: https://www.amazon.com/stores/Rob-Karnafel/author/B0CFBCSR48BMR returns to Talking Weird to chat about those Bigfoot and Dogman - as well other cryptid and paranormal - encounters, that he chronicles in his books and discovers while researching for his show. Rob is always a fascinating guest, and an audience favourite.This is an enthralling show that you do not want to miss!

The Fathers do not allow us to soften this teaching. They place truth at the very center of the ascetical life and they do so without apology. A truthful mouth a holy body and a pure heart stand or fall together. Where speech is corrupted everything else soon follows. Falsehood is not a minor fault or a social lubricant. It is death. Truth is not a virtue among others. It is the new man himself breathing through the tongue. They are relentless because they know how easily we excuse ourselves. We lie not only to protect ourselves but to protect relationships. We lie to preserve peace. We lie to avoid discomfort. We lie because we fear that truth will finally sever what little love remains. And yet the Fathers insist that where truth is sacrificed love has already been lost. What we are trying to preserve is not communion but an arrangement held together by fear. The early sayings leave no ambiguity. The mouth is sanctified only by Christ who is the Truth. The liar does not merely misspeak. He places his mouth under another father. Falsehood reshapes the soul. It expels the fear of God because it replaces trust in God with management of outcomes. We begin to believe that relationships survive by control rather than repentance. Abba Isaiah exposes the root. Love of human glory gives birth to falsehood. We lie because we want to be seen as kind prudent wise or peacemaking. Humility cuts this root. The humble man can speak truth because he no longer needs to be admired or effective. He entrusts consequences to God. The tongue trained in the words of God no longer needs to improvise. And then the Evergetinos unsettles us with its hardest stories. A brother lies gently to cover another's weakness. Another brother lies cleverly to reconcile two elders. The lies work. No one is harmed. Peace is restored. We are tempted to breathe a sigh of relief. Surely love has justified the sacrifice of truth. But the Fathers are not congratulating us. They are showing us something tragic. In both stories the lie is necessary because love has already failed. In the first story murmuring has entered the community. Cold has become judgment. Weakness has become resentment. The brother lies to prevent further harm because the truth would now wound rather than heal. But this is not the triumph of love. It is damage control after love has broken down. In the second story reconciliation does not happen through repentance confession or mutual humility. It happens through misdirection. The elders are not brought face to face with their grievance. They are gently bypassed. Peace is achieved but truth is avoided. The brother's sagacity saves them from further hardening yet the cost is revealing. Love is so fragile that it cannot bear the truth. The Fathers do not present this as a model to imitate casually. They present it as a warning. When truth must be bent to preserve peace something has already gone wrong in the heart. The need for the lie exposes the absence of repentance. It reveals relationships sustained by pride fear and avoidance rather than by shared humility before God. This is why the earlier sayings are so severe. Truth is the root of good deeds. Without it even love becomes distorted. What we often call love is only the desire to avoid conflict. What we call prudence is often fear of exposure. What we call peace is sometimes nothing more than mutual silence around a wound no one will touch. The Evergetinos does not resolve the tension for us. It leaves us uneasy on purpose. It forces us to see how easily we justify falsehood once communion has been damaged. It also forces us to admit how rarely we do the harder work of repentance that would make truth bearable again. True love does not need lies. But when love has thinned and trust has collapsed lies become tempting because they seem merciful. The Fathers tolerate this in extremis but they never bless it. They keep pointing us back to the beginning. A truthful mouth. A pure heart. A body not divided. Where these are present truth heals rather than destroys. The hard word remains. If truth feels too dangerous to speak the work is not to refine the lie but to repent until love is restored. Anything else may buy peace for a moment but it trains the heart to live without light. --- Text of chat during the group: 00:05:26 Fr. Charbel Abernethy: Page 341 00:08:48 Fr. Charbel Abernethy: Page 341 00:30:55 Anthony: Then it sounds to me we can't really assent to going to war, inasmuch as we are told we have to go to war because so-and-so did something dastardly....and we are asked to take that in faith. But, people lie 00:36:35 Forrest: Replying to "Then it sounds to me..." I think this interpretation would be too great an extension of the text. What is special about declaration of war, Anthony, that we should withhold our assent? We trust the gospel of the resurrection, which we have not seen. Our Lord praised those who believe without seeing. We can assent to trustworthy declarations. 00:40:35 Joan Chakonas: I regard the harsh realities as set forth by the Fathers the kindest warnings of consequences  because the devil is on us everyday, all of the time.  Animals are gifted instincts- our free will  is aided by the desert fathers.  Every second of our life we make  decisions.  The desert fathers are such a help. 00:41:50 Myles Davidson: I was also thinking of politics while reading this Hypothesis and the staggering levels of deception we are expected to swallow these days. If ones looks closely at many of the pretexts for war in the last few decades, they are based on falsehoods to get the masses on board with a war they would never accept if they knew the real reasons for the desire for those in power to go to war 00:42:49 Forrest: Replying to "I was also thinking ..." Yes, I agree. The text mentioned "glory of men" begets falsehood. 00:44:01 Angela Bellamy: I don't have any confidence in evaluating anything outside of myself when even within myself is so much in the way of deception. It may be folly to take our eyes from Jesus to analyze humanity. 00:46:38 Al Antoni: Ineffable folly 00:51:58 Lee Graham: This is not our home. 00:52:15 Angela Bellamy: Reacted to "This is not our home..." with ❤️ 00:53:51 Jessica McHale: Reacted to "This is not our ho..." with ❤️ 00:54:16 Rebecca Thérèse: Reacted to "This is not our home..." with ❤️ 00:54:37 Angela Bellamy: Daniel found himself in a strange place and he restricted his diet in order to remain pure in a foreign land. If we eat with our eyes and our ears, how do we alter our diet in order to maintain purity for the Lord? 01:05:04 Anthony: Ok, so "you shall not bear false witness against your neighbor" is not about lying per se, but it is about lying for the purpose of harming another?  God is not demanding absolute truth but God demands love in speech? 01:08:40 jonathan: Is it true the church demands absolute truth? That lying, even in the case of saving someone's life, would still be considered a sin? 01:09:20 Kate Rose: Hate the sin, not the sinner 01:12:09 Joan Chakonas: Some questions you just don't answer.  My life in corporate America. 01:14:46 Myles Davidson: Could it be said, that if telling the truth allows a greater sin (such as murder), then in that respect telling the truth becomes a sin 01:16:12 Forrest: ccc 2483 Lying is the most direct offense against the truth. To lie is to speak or act against the truth in order to lead into error someone who has the right to know the truth. By injuring man's relation to truth and to his neighbor, a lie offends against the fundamental relation of man and of his word to the Lord. 01:16:43 Forrest: If they have no right to the truth, then do not answer. 01:17:27 Myles Davidson: Replying to "Could it be said, th..." That there is a hierarchy to sin as you said 01:17:31 jonathan: Reacted to "If they have no righ..." with

“How do you do, fellow skeletons?” The scouts find reinforcements while Aklep suffers in captivity. Episode Artwork by Mike Broken Tusk Rising Cover Artwork by Shaun @shaunmakes Tales of Bob Cover Artwork by @CosmicAmazing Audio Production by Jessica Featuring: Mike as The GM Ashley as Aklep Jessica as Xankath Josh as Ivan Pavel as Luukallo — Need More Bob in Your Life?  Check out our other (NSFW) podcast, House of Bob Apple Podcasts Spotify — Support the Show: Patreon Merch Store Etsy Contact Us: Discord hobcast.com Twitter Instagram Facebook Email — Thank you so much to our current Patreon supporters! This podcast would not be possible without you. Bradley Brandon Christine Connor D Chan Dan Klip-Klop Detheros Elli Ethan Garbanzo Jessica C Jessica D Josh F Josh J Keith Mark Michael Padraig Pavel Ranger Sadie Sarah Scooter Shaka Team EAMONN The Pink Pastor Thomas Tom W Waffelpokalypse — Music by: Mike Hammockhttps://mikehammock.bandcamp.com/ Licensed under Creative Commons: By Attribution 4.0http://creativecommons.org/licenses/by/4.0/ Tales of Bob uses trademarks and/or copyrights owned by Paizo Inc., used under Paizo's Community Use Policy (paizo.com/communityuse). We are expressly prohibited from charging you to use or access this content. Tales of Bob is not published, endorsed, or specifically approved by Paizo. For more information about Paizo Inc. and Paizo products, visit paizo.com. The Quest for the Frozen Flame adventure path Book Two was written by Jessica Catalan. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Age Of Apocalypse kicks into gear! Nico & TK continue their detour into the most famous X-Men AU of all time as the official titles of one of the most memorable runs of the 90s launch hard! Join the team as they explore the titles through the Epic Collection Books, putting the narrative in continuity order – Book Two features X-Men Alpha 1, Generation Next 1, Astonishing X-Men 1, X-Calibre 1, Gambit & The X-Ternals 1 - 2, Weapon X 1 - 2, Amazing X-Men 1 - 2, Factor X 1 - 2, & X-Man 1. It's all this and more on an all new X Is For Comics: An X-Men Podcast!

There is something terrifyingly honest in these stories because they do not allow us to hide behind good intentions or spiritual reputation. They expose how thin the veil is between holiness and destruction when the heart is not fully purified of anger and envy. Florentius is not portrayed as weak or negligent. He is guileless. He prays. He fasts. He entrusts his life to God so completely that even a wild bear becomes obedient to the rhythm of his prayer. Creation itself recognizes innocence when the human heart is simple. The bear does not argue. It does not rebel. It returns at the sixth hour. It submits to fasting schedules. It becomes a brother. And then men who pray and chant psalms murder it out of envy. The Evergetinos does not soften this. Envy is not a small flaw. It is demonic participation. The Devil enters precisely where comparison takes root. Their teacher does not work miracles. Another is becoming known. Something inside them twists. They do not attack Florentius directly. They kill what he loves. That is how envy works. It strikes sideways. It wounds through the innocent. What follows should frighten anyone who thinks holiness gives permission to anger. Florentius prays for justice. He does not strike with his hands. He strikes with words. And heaven responds. The punishment is immediate. Public. Irreversible. And the most horrifying part is not the leprosy of the guilty monks but the lifelong repentance of the holy one whose prayer was answered. Florentius spends the rest of his life calling himself a murderer. That should stop us cold. God answers his prayer and Florentius is undone by it. He learns too late that the tongue can kill just as surely as a knife. Gregory is mercilessly clear. Revilers do not inherit the Kingdom. Not murderers. Not adulterers. Revilers. Those who curse. Those who wound with speech. Those who let anger become a prayer. Then the Fathers press the knife deeper. Makarios meets the same pagan twice. Once he is cursed and beaten almost to death. Once he blesses and converts a soul. The difference is not the pagan. The difference is the word. The disciple speaks truth without love and becomes an occasion of violence. The elder speaks love without flattery and becomes an occasion of resurrection. One word produces blood. Another produces monks. An evil word makes even a good man evil. A good word makes even an evil man good. This is not poetry. It is spiritual law. We want crosses without insults. We want asceticism without humiliation. We want holiness that never contradicts our self image. The Fathers laugh at this illusion. We behold the Cross and read about Christ's sufferings and cannot endure a single insult without defending ourselves internally. Not even outwardly. In the heart. That is where the battle is lost. Abba Isaiah is ruthless because he knows how fast anger multiplies. Do not argue. Do not justify. Make a prostration before your heart rehearses its case. Silence is not weakness here. It is warfare. If the insult is true repent. If it is false endure. Either way the soul is saved if the tongue is restrained. The bear was obedient. The monks were not. The pagan ran in vain until he was greeted with mercy. Florentius learned that holiness without restraint of speech can still become an instrument of death. And the Fathers leave us with no escape. Words are not neutral. They either heal or rot the body of Christ. This teaching burns because it strips us of our favorite refuge. We excuse anger as clarity. We baptize sharp speech as righteousness. We call curses discernment. The Evergetinos exposes this lie mercilessly. One word can unleash hell. One word can open the Kingdom. The question is not whether we pray. The question is whether our words crucify or resurrect. --- Text of chat during the group: 00:05:16 Fr. Charbel Abernethy: Page 336 Hypothesis XLIII 00:05:29 Fr. Charbel Abernethy: Philokaliaministries.org/blog 00:09:36 Fr. Charbel Abernethy: Page 336 Hypothesis XLIII 00:09:55 Fr. Charbel Abernethy: http://Philokaliaministries.org/blog 00:11:58 Fr. Charbel Abernethy: Page 336 Hypothesis XLIII Volume II 00:12:32 Angela Bellamy: What is the name of the book please? 00:12:45 Jessica McHale: Same here in Boston 00:13:06 Jerimy Spencer: Aloha Father, from a ‘chilly' 78° O'ahu

The Night that Wouldn't End- An EMP Thriller is David's newest release. This is a brand new series with brand new characters. Here is the description from the back of the book:"Disgraced former police officer Tyler Garrett only wanted one thing—to disappear. But when a devastating EMP and cyberattack bring the power grid crashing down, hiding is no longer an option. As society crumbles around him and hunger fuels desperation, ordinary people become prey. Gangs and predators rise as law and order vanish.Reluctantly, Tyler steps back into the role he tried to leave behind. With a past that haunts him and a city falling into chaos, he must decide what kind of man he will be when survival itself is on the line. In a world without phones, without help, and without rules, one man's choices still matter. He can walk away. Or he can fight.The Night That Wouldn't End delivers gritty realism, pulse-pounding action, and unforgettable characters who must fight not only for their lives—but for their humanity.Perfect for fans of Black Autumn, One Second After, and The Borrowed World."Thanks for listening. I hope you'll check out The Night that Wouldn't End. I'm working hard on Book Two and will let you know when it is available.

The Fathers do not flatter us here. They speak with a severity that at first wounds, then heals, if we allow it. They do not treat resentment as a minor flaw of temperament or a passing emotional reaction. They name it for what it is: a poison that slowly erodes the soul's capacity to remember God. Abba Makarios goes straight to the heart of the matter. To remember wrongs is not simply to remember events. It is to allow those events to take up residence within us, to become a lens through which everything is filtered. The tragedy is not primarily that we remain hurt. It is that the remembrance of God grows faint. The mind cannot hold both rancor and divine remembrance at the same time. One displaces the other. When resentment is cherished, prayer becomes difficult, then hollow, then distorted. The heart turns inward and begins to feed on its own injuries. The Fathers are unsparing here because they know how subtle rancor is. Other sins shock us into repentance. A lie, a fall, a moment of weakness often leaves the soul groaning almost immediately. But rancor settles in quietly. It eats and sleeps with us. It walks beside us like a companion we no longer question. Abba Isaiah and the Elder of the Cells both know this danger. Resentment does not merely coexist with spiritual life; it corrodes it from within, like rust consuming iron. The soul grows hard while imagining itself justified. And yet, alongside this severity, there is a startling tenderness. The Fathers do not say that healing comes through argument, vindication, or emotional catharsis. They prescribe something far more humbling and far more powerful: prayer for the one who has wounded us. Not a feeling of goodwill, not an internal resolution, but the concrete act of standing before God and interceding. Again and again the teaching is the same. Pray for him. Pray for her. Force yourself if you must. Obey even when the heart resists. The story of the brother who obeyed the Elder and prayed is quietly miraculous. Nothing dramatic happens. There is no confrontation, no apology demanded, no psychological analysis. Within a week, the anger is gone. Not suppressed. Extinguished. Grace works where the will yields, even reluctantly. The healing is not self-generated. It is given. The account of the two brothers under persecution reveals just how serious this is. One accepts reconciliation and is strengthened beyond his natural limits. The other clings to ill will and collapses under the same torments. The difference is not courage or endurance. It is love. Grace remains where love remains. When rancor is chosen, protection is withdrawn, not as punishment, but because the soul has closed itself to the very atmosphere in which grace operates. St. Maximos names the interior mechanism with precision. Distress clings to the memory of the one who harmed us. The image of the person becomes fused with pain. Prayer loosens that bond. When we pray, distress is separated from memory. Slowly, the person is no longer experienced as an enemy but as a suffering human being in need of mercy. Compassion does not excuse the wrong. It dissolves its power. What is perhaps most astonishing is the Fathers' confidence that kindness can heal not only the one who was wounded, but the one who wounds. Be kind to the person who harbors resentment against you, St. Maximos says, and you may deliver him from his passion. This is not naïveté. It is spiritual realism. Demons feed on mutual hostility. They lose their dwelling place when humility and gentleness appear. Foxes flee when the ground is no longer hospitable. St. Ephraim's image is unforgettable. Rancor drives knowledge from the heart the way smoke drives away bees. The heart was made to gather sweetness. When bitterness fills the air, nothing can remain. Tears, prayer, and the offering of oneself like incense clear the space again. This teaching is beautiful because it is honest. It does not minimize the pain of insult or harm. It is challenging because it leaves us without excuses. We cannot claim prayer while nursing grudges. We cannot claim suffering for Christ while secretly rejoicing at another's downfall. The path offered is narrow and costly, but it is also liberating. Resentment chains us to the past. Kindness loosens the chain. Prayer opens the hand. Grace does the rest. --- Text from chat during the group: 00:04:55 Fr. Charbel Abernethy: Page 332 Section B Hypothesis XLII Volume II 00:11:28 Fr. Charbel Abernethy: Page 332 Section B Hypothesis XLII Volume II 00:11:41 Janine: Yes, thank you Uncle Father! 00:11:57 Fr. Charbel Abernethy: Reacted to "Yes, thank you Uncle..." with

“Complaints accepted…on Patreon.” The scouts finally make their escape, but at what cost?  Episode Artwork by Mike Broken Tusk Rising Cover Artwork by Shaun @shaunmakes Tales of Bob Cover Artwork by @CosmicAmazing Audio Production by Jessica Featuring: Mike as The GM Ashley as Aklep Jessica as Xankath Josh as Ivan Pavel as Luukallo — Need More Bob in Your Life?  Check out our other (NSFW) podcast, House of Bob Apple Podcasts Spotify — Support the Show: Patreon Merch Store Etsy Contact Us: Discord hobcast.com Twitter Instagram Facebook Email — Thank you so much to our current Patreon supporters! This podcast would not be possible without you. Bradley Brandon Christine Connor D Chan Dan Klip-Klop Detheros Elli Ethan Garbanzo Jessica C Jessica D Josh F Josh J Keith Mark Michael Padraig Pavel Ranger Sadie Sarah Scooter Shaka Team EAMONN The Pink Pastor Thomas Tom W Waffelpokalypse — Music by: Mike Hammockhttps://mikehammock.bandcamp.com/ Licensed under Creative Commons: By Attribution 4.0http://creativecommons.org/licenses/by/4.0/ Tales of Bob uses trademarks and/or copyrights owned by Paizo Inc., used under Paizo's Community Use Policy (paizo.com/communityuse). We are expressly prohibited from charging you to use or access this content. Tales of Bob is not published, endorsed, or specifically approved by Paizo. For more information about Paizo Inc. and Paizo products, visit paizo.com. The Quest for the Frozen Flame adventure path Book Two was written by Jessica Catalan. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Fathers do not speak gently about what we like to call small sins. They expose them as seeds of death planted quietly in the heart. What appears minor in the mind becomes lethal in communion. A thought of irritation. A private judgment. A silent refusal to justify the other. These are not harmless interior movements. They are choices. They shape the heart long before they surface in words or actions. Abba Poimen cuts straight through our self deception. Hatred of evil does not begin with outrage at what is wrong in others. It begins with the hatred of my own sin and the justification of my brother. Until that happens everything else is theater. We think we hate evil when in fact we are protecting our ego. We think we are zealous for righteousness when we are only defending an image of ourselves that needs someone else to be wrong. The Fathers are relentless because they know how the mind works. A God loving soul begins to feel anger not because it is pure but because it is awakening. As the heart starts to turn toward God the soul becomes sensitive to injustice. But this sensitivity is dangerous. It can become poison if it is not purified by love. What begins as a reaction to evil quickly becomes hatred of the person. The Fathers insist that this is where knowledge of God dies. Hatred and the knowledge of God cannot coexist in the same heart. The moment I consent to hatred I lose sight of God even if I continue to speak His name and defend His truth. This is not theoretical. It is experiential. The soul darkens. Prayer dries up. The heart becomes rigid. The neighbor becomes an object. God who now dwells in that neighbor is no longer seen. Abba Isaac presses the knife deeper. Do not hate the sinner because you too are guilty. Hatred reveals that love has already departed. And where love is absent God is absent. This is not moralism. It is ontology. God is love. To lose love is to lose God. We imagine that our resentment is justified. We imagine that our anger is righteous. But the Fathers tell us to weep instead. Weep for the sinner. Pray for him. Not because his sin is small but because hatred destroys you faster than his sin destroys him. The devil mocks all of us. Why then do we join him in mocking our brother. Compassion is not weakness. It is participation in the way God bears the world. The story of Nicephoros is terrifying because it shows where unrepented interior sins lead. A friendship shattered by something never healed. A priest who offers the Bloodless Sacrifice while harboring rancor. A refusal to forgive that hardens over time. Nothing dramatic at first. No public scandal. Just silence. Avoidance. The turning away of the eyes. But this silent sin grows until it devours everything. At the moment of martyrdom when crowns are already prepared rancor proves stronger than torture. The priest who endured the rack cannot endure humility. He would rather deny Christ than forgive his brother. This is the end of so called minor sins. They hollow out the heart until there is nothing left to stand on when the final test comes. Nicephoros on the other hand does nothing extraordinary by worldly standards. He begs. He weeps. He humbles himself. He refuses to protect his pride. He places communion above justice as he understands it. And this love becomes his martyrdom. The Fathers make the conclusion unavoidable. It is not ascetic feats or heroic endurance that reconcile us to God but love of neighbor. Without it everything collapses. Prayer becomes noise. Zeal becomes violence. Faith becomes an empty confession. The Evergetinos does not allow us to hide behind abstractions. God has taken up residence in the other. Every thought against my brother is a wound in my own heart. Every refusal to forgive is a refusal of communion. The tragedy is not that we fall but that we excuse what hardens us. The minor sins we tolerate in the mind become the walls that separate us from God. And the only way back is the way Nicephoros walked. Downward. Exposed. Unarmed. Choosing love even when it costs everything. --- Text of chat during the group: 00:04:15 Fr. Charbel Abernethy: Page 326 Hypothesis XLI Volume II 00:12:33 Fr. Charbel Abernethy: Page 326 Hypothesis XLI Volume II 00:14:43 Fr. Charbel Abernethy: Page 326 Hypothesis XLI Volume II 00:15:42 Fr. Charbel Abernethy: Page 326 Hypothesis XLI Volume II 00:17:13 Bob Čihák, AZ: P. 326 section A 00:35:02 Bob Čihák, AZ: P. 328 section A 00:40:21 Wayne: Would you not see the hatred develop when two people get divorced. 00:43:07 Jessica McHale: So once we recognize we are annoyed by someone, do we right then pray for that person and ourselves so that it doesn't grow into resentment or hatred? 00:45:02 Joan Chakonas: Its so much better to be hated than  to hate 00:45:29 Joan Chakonas: Hatred like this is awful, unacceptable 00:48:37 Jerimy Spencer: Reacted to "So once we recognize…" with

#radiantblack #imagecomics #Massiveverse  Art in thumbnail by: Erica D'urso and Igor Monti INFERNO GIRL RED BOOK TWO #1 is finally here, and today we discuss the first issue of the second volume of the hit Massive-verse series! Join us as we discuss Cássia's latest adventures in Apex City, as well as the emergence of new allies and new threats. Inferno Girl Red is a Massive-verse series. The Radiant Black Podcast Instagram: https://www.instagram.com/radiantblackpodcast/?hl=en The Radiant Black Podcast Patreon: https://www.patreon.com/radiantblackpodcast The Radiant Black Podcast Twitter: https://twitter.com/RadiantBlackPod Radiant Black Discord Link: https://discord.gg/n7y7ZFPUv9

David Fry and Johnathan Arnold discuss Thomas Oden's Classic Christianity, Book Two, Chapter 9: "The Work He Came to Do." This chapter looks at the threefold office of Christ (munus triplex), and begins to explore Christ's ministry as Prophet and Priest.Support the show

There is a remarkable clarity in these sayings and stories a piercing simplicity that both unsettles and consoles. The Evergetinos places before us the most difficult and necessary truth. The evil done to us is not a detour on the spiritual path but the path itself. Wickedness does not destroy wickedness. Resentment never cures resentment. Anger never frees us from anger. Only goodness that is unmerited and uncalculating has the power to unmake what evil intends to build. It is a truth we often admire in abstraction and dread in practice. The Fathers do not theorize about forgiveness. They reveal what forgiveness becomes when enfleshed. A man betrayed unto martyrdom thanks his betrayer for delivering him to blessing. A brother who has been stealing bread from a starving elder receives not reproach but gratitude. The monk who finds his life endangered cries out to warn the very man who led him into danger and would have robbed him. These stories do not soften the challenge but intensify it. The gospel is not a philosophical proposition but a cruciform way of being. And the cross is never abstract. It always has a name and a face and a voice that has wounded us. It is in the seventh story that the Fathers hand us the key for understanding the rest. The one who injures me is not merely an adversary but a physician. The one who slanders or ignores or mocks me reveals the wound of my vainglory. The one who takes what is mine uncovers my greed. The encounter that disturbs my peace does not create the sickness. It unmasks it. To resent the one who exposes it is to reject the medicine of Christ. It is to say to the Healer not this way not through this pain not at this cost. Yet without accepting what is bitter there can be no cure. Such a word lands upon the heart with weight. It does not flatter our natural instincts or offer comforting sentiment. It is a summons to a death of self that cannot be faked and cannot be delayed without consequence. But if these stories demand much they give even more. The elder who kissed the hands of the thief died with the joy of one who knew the road to the Kingdom was paved by the mercy he showed to others. The patriarch who ransomed the man who robbed him knew the sweetness of compassion that does not remember wrongs. The elder who visited his accuser in prison tasted the freedom of one whose heart was no longer governed by injury. There is joy here not the fleeting spark of vindication but the deep quiet illumination that comes when the soul sees that nothing done to us can keep us from the Kingdom if we allow grace to transfigure it. To forgive is not merely to release another. It is to be released. To bless those who curse us is to breathe a different air. To see those who injure us as agents of healing is to discover that the road into God is not guarded by our enemies but escorted by them. The Evergetinos does not give us a map but it reveals the terrain of the heart. It shows that the spiritual life depends less on what happens to us than on how we respond. And in doing so it opens before us not just a path but a promise. Mercy is not only an obligation but a liberation. Love is not only commanded but possible. And the wounds we receive if we accept them in Christ become the very places where the Kingdom dawns. --- Text of chat during the group: 00:01:17 Fr. Charbel Abernethy: Page 321 00:01:23 Fr. Charbel Abernethy: Number 2 00:04:20 Fr. Charbel Abernethy: Philokaliaministries.org/blog 00:09:55 Bob Čihák, AZ: P. 321 section E, # 2 00:12:45 Catherine Opie: Apologies for being late where are we? 00:12:53 Bob Čihák, AZ: P. 321 section E, # 2 00:21:21 John Burmeister: are we talking money or a material item 00:25:16 Forrest: The Greek words in the passage for what to give is is μικρὰν εὐλογίαν, which is a literally "small good word."  that, is, a small good blessing. 00:25:49 Una's iPhone: Simone Weil? 00:26:02 John Burmeister: Reacted to "The Greek words in t..." with

“I do not appreciate your comments about my economic status” The battle against the forces of Ashen Swale is going badly. Episode Artwork by Mike Broken Tusk Rising Cover Artwork by Shaun @shaunmakes Tales of Bob Cover Artwork by @CosmicAmazing Audio Production by Jessica Featuring: Mike as The GM Ashley as Aklep Jessica as Xankath Josh as Ivan Pavel as Luukallo — Need More Bob in Your Life?  Check out our other (NSFW) podcast, House of Bob Apple Podcasts Spotify — Support the Show: Patreon Merch Store Etsy Contact Us: Discord hobcast.com Twitter Instagram Facebook Email — Thank you so much to our current Patreon supporters! This podcast would not be possible without you. Anette Brandon Christine Connor D Chan Dan Klip-Klop Elli Ethan Jessica C Jessica D Josh Michael Padraig Pavel Ranger Pavel Sadie Sarah Scooter Shaka Team EAMONN The Pink Pastor Thomas Tom W Waffelpokalypse — Music by: Mike Hammockhttps://mikehammock.bandcamp.com/ Licensed under Creative Commons: By Attribution 4.0http://creativecommons.org/licenses/by/4.0/ Tales of Bob uses trademarks and/or copyrights owned by Paizo Inc., used under Paizo's Community Use Policy (paizo.com/communityuse). We are expressly prohibited from charging you to use or access this content. Tales of Bob is not published, endorsed, or specifically approved by Paizo. For more information about Paizo Inc. and Paizo products, visit paizo.com. The Quest for the Frozen Flame adventure path Book Two was written by Jessica Catalan. Learn more about your ad choices. Visit megaphone.fm/adchoices

There is a single thread running through these lives and sayings, like a hidden vein of gold through rough stone. It is the fierce and terrifying command of Christ to love those who wrong us, to turn every injury into an open door to the Kingdom, and to see in every enemy the physician of our soul. In Saint Longinos we see what it means when love has completely displaced fear. He receives the men sent to kill him as honored guests. He feeds them, questions them gently, and when he learns they are to be his executioners, his heart does not recoil. He does not expose them, does not flee, does not calculate how to save his life. He rejoices. He calls them bearers of good things. He sees their swords as the keys that will unlock the true homeland, the Jerusalem on high. The hospitality he offers them becomes the doorway to his martyrdom, and his martyrdom becomes the consummation of that hospitality. He has so fully handed his life to Christ that those who come to destroy him are welcomed as friends. In Saint Theodora, there is a quieter, but no less burning, heroism. Those who envy her virtue set a trap for her and quietly send her into danger at night, hoping she will be devoured by beasts. God turns the malice back on itself. A wild animal guides her like a gentle servant and later nearly kills the doorkeeper, whom she then rescues, heals, and restores. When the superior asks who sent her into such danger, she protects her brothers and hides their sin. She will not expose them, even when the truth would justify her and reveal their cruelty. She bears their malice in silence and lets grace fall on those who had wished her dead. Her humility is as great a wonder as the miracle. Abba Motios shows us what reconciliation looks like in a heart that has allowed grace to ripen over time. He has been opposed, wounded, and driven away. Yet when he hears that the very brother who grieved him has come, he does not hesitate. He breaks down the door of his own hermitage in his eagerness to meet him. He prostrates, embraces, entertains, and rejoices in the one who had been the cause of his exile. The one who injured him becomes the occasion of his elevation to the episcopacy. The doorway to deeper sanctity is opened not by separation, but by reconciliation freely embraced. The conclusion is inescapable and sobering. To keep a grudge is to consent to spiritual death. To hold tightly to injury is to loosen our hold on Christ. Rancor darkens the mind, gives demons room to rest, and drives true spiritual knowledge away, like smoke driving out bees. Yet the same stories also breathe hope. Every wrong remembered can be turned into prayer. Every face that stirs distress can become the face for whom I beg mercy. Every memory of injury can be transformed into an occasion for thanksgiving, if I accept it as medicine from the hand of Christ. The elders tell me to send a gift to the one who insults me, to pray fervently for the one who harms me, to keep my countenance joyful when meeting those who speak against me, to refuse even the secret delight when misfortune falls on someone who has hurt me. This is not softness. It is crucifixion. It is the slow, deliberate choice to let Christ's mind and heart take shape in me, until I can look at those who betray me and say with truth: you are the cause of blessings for me. If I want to belong to Christ, then I must learn to see every enemy as a hidden benefactor, every wound as a gate, every slight as a purifying fire. The saints do not simply tell me to let go of resentment. They show me how far love can go, and how much is at stake. Between Longinos and those who killed him, between Theodora and her envious brothers, I am being asked to choose which heart will become my own. --- Text of chat during the group: 00:02:49 Fr. Charbel Abernethy: Volume II Page 317 Section C 00:03:37 Fr. Charbel Abernethy: Philokaliaministries.org/blog 00:08:36 Fr. Charbel Abernethy: Volume II Page 317 Section C 00:10:26 Fr. Charbel Abernethy: Volume II Page 317 Section C 00:11:21 Myles Davidson: Pope Leo visiting St. Charbel's tomb in Lebanon recently 00:11:29 Adam Paige: Reacted to "Pope Leo visiting St…" with

In this liminal moment between Ubud and Uluwatu, Michael Trainer reflects on a profound series of downloads:a Thanksgiving future-self meditation, a deep Vedic astrology reading, a life chapter of karmic stripping-away, and the sudden, crystalline vision of his next book about initiation.Speaking from the jungle, on the eve of his movement to the cliffs and horizon line, Michael explores:Initiation as a life path — the lived rites of passage, dissolutions, and sacred encounters that have shaped himThe emergence of Book Two — a non-traditional memoir weaving the magic, the teachings, and the soul-level story of becomingKarmic fires and pruning — leaving homes, releasing illusions, and discovering the true gardens where his seed is meant to growAstro-cartography and destiny — how place, soil, and timing shape flourishingThe call to root — recognizing that partnership, family, and deeper embodiment require a home baseMen's work and purpose — the rising need for rites of passage, belonging, and grounded masculine presenceThe spirit of Bali — gratitude for the ceremonies, ancestors, and guardians of this land during a powerful 10-day windowThis episode is a transmission from the threshold—a moment of honoring the insight, metabolizing the lessons, and preparing for the next life chapter. It's a message about becoming the vessel that can hold the vision you are meant to birth.If you're standing at a crossroads, shedding old skins, or seeking the garden where you are meant to flourish, this one will resonate. Michael Trainer has spent 30 years learning from Nobel laureates, neuroscientists, and wisdom keepers worldwide. He's the author of RESONANCE: The Art and Science of Human Connection (March 31, 2026), co-creator of Global Citizen and the Global Citizen Festival, and host of the RESONANCE podcast.Featured in Forbes, Inc, Good Morning America. Follow on YouTube

The Evergetinos gathers these stories around a single, unsettling truth: those who endure injustice with gratitude and refuse to avenge themselves become truly rich, and God Himself becomes their defender. Abba Mark says it simply and without comfort: “He who is wronged by someone, and does not seek redress, truly believes in Christ, and receives a hundredfold in this life and eternal life in the age to come.” The measure is not whether we suffer wrong, but what we do with it. Injustice is assumed. The question is whether we turn it into a weapon or an altar. Gelasios endures theft and humiliation at the hands of Vacatos. He stands his ground about the monastic cell for God's sake, but he does not pursue his abuser, does not drag him to court, does not stir up others to defend him. He lets God see. And God does see. Symeon unveils Vacatos' hidden intent, and the man's own journey to prosecute the “man of God” becomes the road of his judgment. The Elder does nothing, yet everything is revealed. His stillness becomes the place where the truth about both men is made manifest. Pior works three years without wages. Each time he labors, each time he is sent away empty-handed, and each time he returns quietly to his monastery. His silence is not cowardice; it is poverty of spirit. The employer's house, not Pior's heart, collapses under injustice. Only when calamity has broken him does he go searching for the monk, wages in hand, begging forgiveness and confessing, “The Lord paid me back.” Pior will not even reclaim what is his. He allows it to be given to the Church, because his life is no longer measured by what he is owed. He has stepped out of the economy of recompense into the freedom of God. The Elder whose cell is robbed twice endures in an even more piercing way. First he leaves a note: “Leave me half for my needs.” Then, when all is taken, he still does not accuse. Only when the thief lies dying, tortured in soul and unable to depart, does he confess and call for the Elder. As soon as the Elder prays, his soul is released. The one who was wronged becomes the priest at the threshold of death. The one who stole cannot die in peace until he passes under the mercy of the man he robbed. Here judgment is revealed as truth entering the heart, and God's “avenging” consists in turning the wound of the innocent into medicine for the guilty. In Menas, this same mystery ripens into martyrdom. Menas stands literally on bones, his flesh cut away, and chants, “My foot hath stood in uprightness.” His body is mutilated, but his praise is whole. The attempt to silence him only reveals where his life truly rests. In the end even his persecutor becomes a believer and shares his martyrdom. In Menas, injustice is not merely endured; it becomes the final gift by which God crowns His friends. Peter's discourse with Clement names the inner logic of all this. Those who wrong others, he says, actually wrong themselves most deeply, while those who are wronged, if they endure with love, gain purification and forgiveness. Possessions become occasions of sin; their unjust loss, when borne rightly, becomes the removal of sins. Enemies, for a brief time, maltreat those they hate—but in God's providence they become the cause of their victims' deliverance from eternal punishment. Seen this way, those who harm us are, in a hidden manner, our benefactors. Only the one who loves God greatly can bear to see this and respond with love instead of resentment. --- Text of chat during the group: 00:03:52 Fr. Charbel Abernethy: Page 310 Volume II - Section B 00:08:56 Fr. Charbel Abernethy: Page 310 Volume II - Section B 00:10:20 Fr. Charbel Abernethy: Philokaliaministries.org/blog 00:18:09 Fr. Charbel Abernethy: Page 310 Volume II - Section B 00:18:15 Fr. Charbel Abernethy: http://Philokaliaministries.org/blog 00:21:46 Bob Čihák, AZ: P. 310 section B 00:32:59 Bob Čihák, AZ: P. 312 # 2 00:34:19 Anthony: Witholding wages is one of the few sins that cry out to heaven for vengeance. 00:36:12 Forrest: Perhaps in 3 years, God may have given the monk 100 fold already for those lost wages. So when wages were offered, the wages would have been due back to God, not the monk. 00:49:52 Anthony: I believe St Minas was a soldier, no? I think if yes that adds a layer of poetry to the story, he was an athlete greater than his former profession. 00:53:45 Anthony: Synaxarion? 00:55:37 Myles Davidson: Father, can you recommend a good bio of St Philip Neri? 01:06:40 Sheila Applegate: There is a fine line between Christian counsel and judgement of others. 01:09:44 Maureen Cunningham: Your enemy is hammer and chisel t form you to Christ 01:14:31 Erick Chastain: How can one benefit via Christ's medicine of edification those that persecute you if they do not know they are doing so, instead believing that they are doing the good? 01:16:30 Jerimy Spencer: Aloha Father, a Protestant author John Eldredge, described one of the spirits of this age as the age of the offended self, and I think there is something to this, whether solely cultural or also of diabolical, the temptations I find often is to take anything personal or be reminded of some offense and thereby be seduced by the passion of anger, instead of praying for them. 01:33:03 Jerimy Spencer: C.S. Lewis I think, uses the language of “the hammering process” 01:34:18 Maureen Cunningham: Thank you  Blessing to  all 01:34:19 Rebecca Thérèse: Thank you

“Juicy Zombies” The scouts charge headlong into battle with the forces of Ashen Swale. Episode Artwork by Mike Broken Tusk Rising Cover Artwork by Shaun @shaunmakes Tales of Bob Cover Artwork by @CosmicAmazing Audio Production by Jessica Featuring: Mike as The GM Ashley as Aklep Jessica as Xankath Josh as Ivan Pavel as Luukallo — Need More Bob in Your Life?  Check out our other (NSFW) podcast, House of Bob Apple Podcasts Spotify — Support the Show: Patreon Merch Store Etsy Contact Us: Discord hobcast.com Twitter Instagram Facebook Email — Thank you so much to our current Patreon supporters! This podcast would not be possible without you. Anette Brandon Christine Connor D Chan Dan Klip-Klop Elias Elli Ethan Garbanzo Jessica C Jessica D Josh Keith Mark Padraig Pavel Scooter Shaka Team EAMONN The Pink Pastor Thomas Tom I Tom W — Music by: Mike Hammock https://mikehammock.bandcamp.com/ Licensed under Creative Commons: By Attribution 4.0 http://creativecommons.org/licenses/by/4.0/ Tales of Bob uses trademarks and/or copyrights owned by Paizo Inc., used under Paizo's Community Use Policy (paizo.com/communityuse). We are expressly prohibited from charging you to use or access this content. Tales of Bob is not published, endorsed, or specifically approved by Paizo. For more information about Paizo Inc. and Paizo products, visit paizo.com. The Quest for the Frozen Flame adventure path Book Two was written by Jessica Catalan. Learn more about your ad choices. Visit megaphone.fm/adchoices

There are moments when the Evergetinos confronts us with a vision so stark and so luminous that it seems almost uninhabitable. It is not a juridical vision of justice. It is not a measured discourse about the protection of innocents. It does not weigh competing moral claims or concerns about equity or rights. What it reveals is something else entirely. It opens before us the divine ethos, the mode of being that belongs to those who have been seized by God, transformed by grace, and re-shaped through hesychia into a likeness of Christ that defies all earthly logic. It is the unvarnished gospel in its rawest form. When the philosophers insult the monk from the Libyan desert, and he rushes toward them with eagerness, offering his cheek to their hands, it is not a lesson in social ethics. It is not a prescription for how a parent is to protect a child or how a citizen must respond to injustice. It is a revelation of the interior world of a man who watches over his mind and hopes only in the grace of God. The philosophers fast. The philosophers keep vigil. They practice disciplines that appear nearly identical. What they cannot do—what they admit they cannot do—is guard the mind in purity and allow insults to pass through the heart without stirring anger. In this they recognize the divine in the monk. They bow to him because a man who can endure injustice without disturbance is living from a realm they cannot inhabit. The Evergetinos offers no apologies for this. It does not soften its witness. When the elder watches his garden destroyed and asks only to keep a single root so he might cook for the one who has wrecked the rest, he is not giving us a moral theory. He is revealing what the human heart becomes when it rests in the Spirit. The elder who lights a lamp for thieves and joyfully hands them his last coins is not attempting to reform criminal behavior, nor is he calculating social consequences. His joy is not naivete. It is the fire of Christ's own meekness living in him. And yet we must be honest. These stories do not address the complexities of the world in which most people live. They do not speak directly to the father protecting his family, the mother guarding her children, the priest shepherding a wounded community, or the layperson navigating systems of injustice. The Evergetinos does not pause to balance competing goods. It does not acknowledge the dangers that arise when evil is left unchecked. It is not a handbook for civil society. It is something far more dangerous. It presents us with the highest vision of a human heart purified by grace, a life transfigured to such a degree that it can absorb wrongs as Christ absorbed them. The gospel is not diluted. In fact, it becomes unbearable in its purity. The elder who prays for the grace to respond to thieves with joy receives exactly what he asks for. God answers him not with consolation but with thieves at his door. He lights a lamp, welcomes them, opens his coffers, and blesses them as they leave with everything he owns. He asks for nothing in return, not even their repentance. When asked whether they came back like the thieves in the story, he laughs and says he preferred that they did not. He was not following a legal principle. He was walking the path he had begged God to let him walk. The suffering he endured was not a loss. It was the fruit of a longing for likeness with Christ. And then there are the stories of divine recompense, e.g., St. John the Merciful and the miraculous jars of honey that turn to gold, the injustices endured by monks which become occasions for God to act as avenger. These are not examples of magical thinking. They are testimonies that God sees everything, that the meek are not abandoned, that those who refuse to avenge themselves have placed their trust in the only One capable of true judgment. The elders are not naïve about injustice. They simply refuse to litigate their own wounds. They trust that God Himself will set things right in a manner beyond human calculation. --- Text of chat during the group: 00:01:57 Sam: Hi Fr Charbel. Greetings from Australia :-) 00:04:05 Fr. Charbel Abernethy: Welcome Sam.  Good to have you here! 00:10:47 Bob Čihák, AZ: P. 306 # 10 00:13:13 Fr. Charbel Abernethy: https://www.philokaliaministries.org/post/non-resistance-justice-and-the-peace-of-christ 00:20:08 Janine: Oh poor Bob…i will pray for you! 00:21:45 Fr. Charbel Abernethy: https://www.philokaliaministries.org/post/non-resistance-justice-and-the-peace-of-christ 00:21:59 Bob Čihák, AZ: P. 306 # 10 00:25:46 Fr. Charbel Abernethy: https://www.philokaliaministries.org/post/non-resistance-justice-and-the-peace-of-christ 00:34:04 Bob Čihák, AZ: P. 307 # 11 00:46:14 Joan Chakonas: these stories create mental standards and illustrate aspirational rewards for me, a grateful listener (with very little patience)- if I try to be better God will give me these rewards someday.  I live these stories 00:46:36 Joan Chakonas: Love these stories 00:57:13 Vanessa: My property was broken into twice the last 6 months. It made me paranoid and feeling unsafe for a long time. Checking and double-checking windows and doors. I totally get the coffee scenario! 00:57:59 Nypaver Clan: Reacted to "My property was brok..." with

So: Whether it was always intended and contracted, you told the “standalone with series potential” fib, or the public has simply demanded more, you now have to write a second book in the same world. How do you expand the world while maintaining the throughline of your story? And how might you know when you've over-extended? Guest Aparna Verma joins us to discuss the perils and potential of broadening those horizons. One of the most frequent ways to grow the world you show the readers is to literally expand the setting and follow characters to new locations, encountering new cultures, learning new things. But that's not the only option: Your characters also might be staying in the same place but uncovering secret societies, joining a new economic class, discovering magic, or otherwise encountering an aspect of their own environment they didn't previously have familiarity with. And either way, how can growing the world also spur character growth?  [Transcript TK] Our Guest: Aparna Verma was born in Rajasthan, India, and grew up in the United States. She graduated from Stanford University with Honors in the Arts and a B.A. in English. In 2021, she self-published The Boy with Fire, which quickly went viral on TikTok, and was later republished by Orbit Books as The Phoenix King in 2023. When she is not writing, Aparna likes to lift heavy (arm days are her favorite), dance to Bollywood music, and find cozy cafes to read myths from ancient worlds. You can connect with Aparna on TikTok at @aparnawrites, and Twitter and Instagram at @spirited_gal.

The Evergetinos sets the bar of freedom in a surprising place: anger without cause is not when we flare up over trifles, but whenever we react to any ill-treatment aimed at us. Abba Poimen sharpens the point: even if a brother were to gouge out an eye or cut off a hand, anger would still be without cause—unless he were separating us from God. In other words, the only justified “anger” is zeal for communion with God; all other indignation binds us to the injury and darkens the nous. From this first edge, the text moves to the Christ-likeness of suffering injustice. One who willingly bears wrongs and forgives becomes “like Jesus”; one who neither wrongs nor suffers wrong is merely “like Adam”; one who wrongs is “like the Devil.” The goal is not moral equilibrium but kenosis: to descend into the humility of Christ who “was reviled and did not revile in return.” The Evergetinos then baptizes our imagination with stories. Abba Gelasios' costly book is stolen; he neither exposes the thief nor reclaims it, but quietly commends the buyer to purchase it. His silence pricks the thief's conscience more effectively than accusation; repentance follows, and the thief remains to be formed by the elder's life. Abba Evprepios helps thieves carry his goods; noticing a robber's staff left behind, he runs after them to return it. Abba John the Persian offers to wash the feet of intruders; shame breaks their hardness more swiftly than punishment. Abba Makarios not only helps a thief load a camel with his own belongings; when the animal refuses to rise, he adds the missing tool and blesses the thief's going—only then does the camel sit again, until everything is returned. These vignettes train the heart to a habitual non-resistance that is anything but passivity; it is a deliberate, creative meekness that seeks the other's salvation. Not all the stories end with goods restored. Sometimes the elder simply rejoices to have been counted worthy to lose. One monk prays to be given the chance to imitate such forbearance; when thieves finally come, he lights a lamp, shows them everything, even discloses the hidden coins. He does not wish them to bring anything back. Here dispossession becomes doxology. “We brought nothing into the world” and “The Lord gave and the Lord has taken away” are not verses to be quoted at funerals only; they are the grammar of freedom in the face of loss. --- Text of chat during the group: 00:05:09 Fr. Charbel Abernethy: Page 304 Letter E 00:05:25 Fr. Charbel Abernethy: www.philokaliaministries.org/blog 00:10:42 Fr. Charbel Abernethy: Page 304 Letter E 00:14:35 Fr. Charbel Abernethy: https://www.philokaliaministries.org/blog 00:16:03 Bob Čihák, AZ: P. 304, letter E, # 1 00:26:24 Forrest: I am really feeling a great challenge of these writings. Can you help integrate what is in the daily mass readings today: Luke 17:3 "Be on your guard!* If your brother sins, rebuke him; and if he repents, forgive him."  The paragraphs that we are reading here do not even counsel rebuke. 00:33:05 Kate : Would you say that this habitual non-resistance is necessary for the practice of repentance, the continual turning of the mind and heart to God?  That without this non-resistance, then our repentance is not yet where it needs to be. 00:34:04 Joan Chakonas: Its been my experience that suffering injustice is actually easier than attempting correction or pushing back. 00:34:34 Nypaver Clan: Reacted to "Its been my experien..." with ❤️ 00:36:54 Joan Chakonas: My worst qualities arise when I engage in conflict or corrective confrontation.  I'm working on this 00:38:36 Joan Chakonas: I'm pretty old so I got this perspective from experience 00:39:00 Nypaver Clan: Reacted to "I'm pretty old so I ..." with

“The demon is gone, but the moose remain.” The scouts meet some locals and survey the Ashen Tower. Episode Artwork by Mike Broken Tusk Rising Cover Artwork by Shaun @shaunmakesTales of Bob Cover Artwork by @CosmicAmazing Audio Production by Jessica Featuring: Mike as The GM Ashley as Aklep Jessica as Xankath Josh as Ivan Pavel as Luukallo — Need More Bob in Your Life?  Check out our other (NSFW) podcast, House of Bob Apple Podcasts Spotify — Support the Show: Patreon Merch Store Etsy Contact Us: Discord hobcast.com Twitter Instagram Facebook Email — Thank you so much to our current Patreon supporters! This podcast would not be possible without you. Anette Brandon Christine Connor D Chan Dan Klip-Klop Elias Elli Ethan Garbanzo Jessica C Jessica D Josh Keith Mark Padraig Pavel Scooter Shaka Team EAMONN The Pink Pastor Thomas Tom I Tom W — Music by: Mike Hammock https://mikehammock.bandcamp.com/ Licensed under Creative Commons: By Attribution 4.0http://creativecommons.org/licenses/by/4.0/ Tales of Bob uses trademarks and/or copyrights owned by Paizo Inc., used under Paizo's Community Use Policy (paizo.com/communityuse). We are expressly prohibited from charging you to use or access this content. Tales of Bob is not published, endorsed, or specifically approved by Paizo. For more information about Paizo Inc. and Paizo products, visit paizo.com. The Quest for the Frozen Flame adventure path Book Two was written by Jessica Catalan.  Learn more about your ad choices. Visit megaphone.fm/adchoices

The Evergetinos continues to unveil through the lives of the saints the beauty and power of a heart freed from anger and the desire for vengeance. In the story of Saint Spyridon and the deceitful shipowner we see how divine simplicity disarms deceit. The Saint entrusted his gold to another with pure confidence and without suspicion, and when that trust was betrayed he did not rage or demand justice. Instead he allowed truth to reveal itself in silence. The emptiness of the box became the mirror of the man's soul, and the words of the Saint, spoken without bitterness, pierced him more deeply than any accusation. You are defrauding yourself, not me, he said. The gentleness of the holy man became the instrument of repentance. By leaving judgment to God and refusing anger, he brought a sinner back to truth and left a testimony of meekness that is stronger than any earthly power. Saint Evthymios the New of Madytos embodied the same spirit. When thieves broke into his church and desecrated what was sacred, he prevented others from punishing them and instead took them into his home. He fed them, freed them, and sent them away forgiven. The wrath of men would have destroyed them, but his mercy broke their hearts and restored them to life. Later when he found other men stealing wheat during a famine he did not rebuke them but joined in their labor, taking the place of the accomplice who had fled. The thief, seeing later who had helped him, was overcome with fear and awe. For Evthymios, compassion was the only response to human need. His heart was so formed by divine love that he no longer regarded anything as his own. He had been freed from the possessiveness that feeds anger and from the blindness that makes us see others as enemies. All these holy ones teach that freedom is born of meekness. Anger enslaves the heart to the one who offends it, while forgiveness releases the soul into the hands of God. To bear injustice without vengeance is not weakness but participation in the strength of Christ who on the cross asked forgiveness for His murderers. To the eyes of the world these men seem defeated, yet they are the victors in the only battle that matters, the struggle against the passions. O Lord, grant me this peace of the saints. When I am wronged, let me remember Saint Spyridon's quiet mercy, Saint Evthymios' compassion, and the Elders' serene acceptance. Let me not defend myself with anger or words but entrust all things to You who judge with truth. Let me see in every loss the chance to become poor in spirit, in every insult the seed of humility, in every theft the call to freedom. Teach me to bless those who wrong me and to keep my hope unshaken, for You alone are my refuge and my portion. May my only vengeance be love, my only wealth contentment, and my only victory the peace that comes from Your presence. --- Text of chat during the group: 00:03:12 Fr. Charbel Abernethy: https://www.philokaliaministries.org/blog 00:03:34 Bob Čihák, AZ: P. 301, # 3 00:05:35 Fr. Charbel Abernethy: https://www.philokaliaministries.org/blog 00:07:52 iPhone (6): Just letting you know new participant Joan Chakonas has joined the group. 00:09:21 iPhone (6): I'll try to figure out how to change my id from “iphone6” if you see what I see 00:11:21 Fr. Charbel Abernethy: https://www.philokaliaministries.org/blog 00:13:09 Fr. Charbel Abernethy: Page 301 section 3 00:16:13 Janine: Sensus fidelium has been around for a long time 00:16:26 Fr. Charbel Abernethy: https://www.philokaliaministries.org/blog 00:16:38 Janine: It started with FSSP priests 00:16:57 jonathan: Reacted to "https://www.philokal..." with ❤️ 00:17:01 Myles Davidson: Reacted to "It started with FSSP..." with

The stories from the Evergetinos draw us into a vision of holiness that reaches far beyond passive endurance. The saints do not simply bear injustice with patience; they transform it by the power of divine love. Their silence is not weakness, nor their gentleness naivety. It is the strength of souls utterly freed from the tyranny of self, who see in those who wrong them not enemies but brothers blinded by ignorance or fear. Saint Libertinus, robbed and humiliated, offers even the whip that might strike the animal taken from him. His response reveals the freedom of one who has already renounced everything. Possession and loss have become meaningless to him in the light of Christ. His forbearance becomes the instrument through which God corrects the offenders, not by wrath but by wonder. The earth itself bears witness, as the frightened horses refuse to cross the river until restitution is made. The entire creation responds to the humility of a righteous man. Saint Marcian allows himself to be defrauded repeatedly, not because he is unaware, but because his heart sees deeper than the transaction. The fraud of the banker becomes a moment of salvation. The silent goodness of the saint pierces the conscience of the wrongdoer far more deeply than accusation could have done. His hidden act of mercy becomes a living sermon, spoken not with words but with grace. When the banker's eyes are opened, the saint's only concern is to avoid vainglory, not to claim vindication. He would rather lose money than lose humility. Saint Spyridon, guileless and compassionate, meets deceit and theft not with censure but with patient truth. His words to the dishonest buyer, “Perhaps you forgot to pay for it,” reveal the tenderness of one who seeks not to shame but to heal. Even to thieves caught in the act, he offers kindness, releasing them from invisible bonds and sending them away with a gift. He teaches by generosity, not severity. The thief's heart is not crushed but awakened. These lives reveal that true correction flows not from moral superiority but from love purified by humility. The saints' compassion does not end with forgiveness; it embraces those who harm them, holding them within the prayer of mercy. They see the image of God even in the one who steals or lies. They refuse to reduce a sinner to his sin. For us, these examples uncover how easily we mistake indignation for righteousness. We defend ourselves with words, cling to our sense of justice, and separate ourselves from those whose actions wound us. The Fathers remind us that this self-defense closes the heart. The saint's freedom lies in entrusting all judgment to God. To suffer wrong with love is not resignation but participation in the meekness of Christ. It is the hidden victory of grace over pride. The Evergetinos teaches that one good deed done in silence can awaken repentance more surely than a thousand admonitions. The holy do not impose virtue; they unveil it through gentleness. They correct not by exposing others' shame but by bearing their wrongs with dignity. Such love, born of prayer, makes the conscience tremble and the heart turn toward the light. May we learn from them the art of divine tenderness. May we bear injury without bitterness, speak truth without anger, and hold every soul, even the one who wrongs us, in the compassion of Christ who forgave from the Cross. --- Text of chat during the group: 00:08:19 Fr. Charbel Abernethy: Philokaliaministries.blogspot.com 00:09:09 Fr. Charbel Abernethy: Page 297 00:13:16 Sheila Applegate: It was the most perfect homily! 00:14:26 Bob Čihák, AZ: P. 297, A 00:25:34 Bob Čihák, AZ: P. 298, B 00:34:37 Fr Martin, AZ 480-292-3381: These passages seems authentic and fruitful. The common practice I encounter in our culture of defending one's rights seems to disturb people's way of being and thinking, maybe even making their thinking obtuse in regard to their theosis or healing. I have difficulty in knowing how to gently communicate to even fellow Christians, how to be vigilant of their interior or nous, and that this is more valuable to their peace, joy, and spiritual as well as emotional well-being than defending their rights. Forgiveness and humility seem to be divine attributes that can fill our hearts amd mind with a sense of God's love. Like you said, not only for our sake, but it can impact others. 00:43:06 Jerimy Spencer: Aloha from Hawai'i, I have often had to reflect a lot on the reality that arrogance is not the only opposite of humility, but also self-hatred too. Mahalo Father, peace and Aloha of Christ be with you

This section of The Evergetinos is among the most luminous and convicting in its entire corpus. It speaks with the voice of a Father who has entered deeply into the mind of Christ; where justice is transfigured by mercy, where the love of neighbor becomes inseparable from the love of God, and where even material loss becomes a gate to eternal life. The Elder's teaching exposes the great inversion of values that defines our time. In an age obsessed with self-preservation, power, and vengeance, the Christian is called not simply to resist these tendencies, but to live from an entirely different center. His measure of life is no longer self-interest or fear, but the eternal horizon of the Kingdom. The Elder begins with a piercing truth: God's commandments are light. It is only our attachment to self-will that makes them seem heavy. In modern terms, we could say that the weight we feel in forgiving enemies, in relinquishing possessions, or in enduring wrongs, comes not from the Gospel itself, but from our clinging to the illusion of control and possession. The commandment of Christ is light because it is love; and love is only heavy to one still bound by pride. The parable of the gem-engraver is a mirror for us. The man, faced with imminent danger, discards all his treasure to preserve a fleeting life. We, knowing the eternal stakes, cannot part with even trifles to save our souls. The Elder's irony cuts deeply: a worldly merchant becomes a philosopher in action, while we who claim the Kingdom behave as fools. Has the Christian fallen below the moral and spiritual clarity of the pagans who could endure insult or misfortune with composure? The Elder's words imply as much, for true wisdom is to value what endures, and to let go of all that perishes. We live amid a civilization that sanctifies vengeance, calls anger justice, and worships material gain. The Christian, if he is truly of Christ, stands as a contradiction to this world. His meekness will appear as weakness; his patience as passivity. Yet the Elder shows that it is precisely this self-emptying love that manifests divine power. To endure injury without resentment is to share in the Cross. To pray for the one who wrongs us is to participate in the compassion of the Crucified. The image of the Body, so carefully developed by the Elder, destroys the illusion of separateness that fuels violence. To harm my brother is to wound Christ Himself; to harbor anger is to cut myself off from the Body's life. The Christian is thus called to a supernatural realism: to perceive the unity of all in Christ and to respond to injury with the same tenderness one shows a diseased limb of one's own body. One does not amputate a member in anger; one tends it with healing concern. So must we treat the sinner who has harmed us. In the closing examples, the Elder incarnates this teaching. The monk who relinquishes his books rather than quarrel over them, the ascetic who frees the brigands who attacked him — these are not tales of naiveté but of divine wisdom. They show that peace of heart and fidelity to Christ outweigh any claim to justice or property. The true betrayal, as Abba Poimen tells the frightened hermit, is not the crime of the brigands but the monk's own fear and loss of faith. The victory of Christ is not in punishing evil but in overcoming fear through love. St. Ephraim's brief counsel at the end grounds this lofty teaching in ordinary charity. Justice begins in the smallest acts; in returning what is borrowed, in honesty, in remembering that we “owe no man anything, but to love one another.” The ascetical heroism of forgiveness begins with these humble fidelities. In an age of terror, noise, and material excess, the distinctive mark of the Christian is not moral superiority or rhetorical witness, but peace that disarms the world. The Evergetinos reminds us that the Gospel's revolution lies in meekness; in the refusal to let hatred dictate our actions or possessions define our worth. If we have not yet attained even the calm of the pagan sage or the detachment of the shipwrecked merchant, then our first step is repentance: to rediscover the lightness of the commandments and to trust that the Cross, embraced without vengeance, is still the truest power in the world. --- Text of chat during the group: 00:02:23 Bob Čihák, AZ: P. 291, G 00:08:34 Fr. Charbel Abernethy: www.philokaliaministries.blogspot.com 00:10:48 Fr. Charbel Abernethy: Page 291 G 2 00:10:57 Fr. Charbel Abernethy: http://www.philokaliaministries.blogspot.com 00:19:21 Bob Čihák, AZ: P. 292, # 2, 2nd paragraph 00:21:44 Rick Visser: We think we can have both, temporal and eternal. 00:24:02 Anthony: Prosperity gospel also came from sectarians reading the Hebrew Scriptures in a carnal manner. 00:27:45 Janine: Blessed are you poor 00:28:00 Adam Paige: Happy Are You Poor: the simple life and spiritual freedom (Thomas Dubay) 00:28:27 Rick Visser: All of us here in the class are in the top 10% of the wealthiest people in the world. 00:36:26 Jessica McHale: I got rid of just about everything. I have two boxes, one clothes, one religious items. I have never felt free-er. 00:36:44 Rick Visser: Reacted to "I got rid of just ab..." with ❤️ 00:37:56 Myles Davidson: Reacted to "I got rid of just ab..." with

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

The teaching of the Fathers on vengeance and anger does not allow us to linger in the comfortable ambiguities of human justice. It tears at the fabric of self-justification. Their words bring us face to face with the scandal of divine love—the Cross as the only standard by which we are to measure our dealings with others. The heart that desires retribution, or even to “set things right,” cannot bear the full light of that Cross without trembling. St. Diadochus unmasks the subtle ways we clothe self-interest in piety. We say we fear becoming “a cause of sin” for those who wrong us, but in truth we simply wish to protect our possessions, our security, our image of control. Once we let go of blessing and guarding the heart, we begin to move toward the vestibules of the law courts; our concern for righteousness becomes indistinguishable from the world's hunger for vindication. To stand before such courts is already to have abandoned the tribunal of mercy. The law of God cannot be kept by means of the laws of men, because mercy does not seek the restoration of things but of persons. The one who endures injustice praying for his oppressor becomes an image of the Crucified, who desired not the return of what was taken from Him but the return of those who took it. Abba Isaac pushes the wound even deeper: to fight over what gives comfort after renouncing the world is blindness. The one for whom the world has died accepts insults with joy, not because they are pleasant, but because they reveal how little of the old self remains to defend. It is not the act of being wronged that kills the soul, but the refusal to see in it a call to die before death. Only those who have lost every hope of worldly consolation can bear this pain without resentment. Such poverty of spirit is rare, but in it the mind shines with tranquil radiance. The Gerontikon illustrates the same wisdom through living examples. Blessed Zosimas warns the generous Dionysia that zeal to avenge an insult can destroy every virtue she possesses. Her almsgiving, though abundant, is nothing if it is not shaped by meekness. To lose composure over a trifling thing is to become a slave of that thing; even a needle or a book can master the heart that has not been freed. The true servant of God has one Master alone. All these sayings converge on the Cross. There, vengeance dies and love is revealed in its purest form. Christ prays for His murderers, not from sentiment but from truth; He alone sees that their real torment is not what they do to Him, but what they do to themselves. The disciple who bears wrongs without retaliation participates in this same divine sight. He no longer divides the world into victims and oppressors, but into the healed and the unhealed. To forgive is to choose the side of healing. To live by this ethos is to live cruciformly. It is to judge nothing and no one, to accept every wound as a summons to prayer, and to see in every thief a brother whose salvation God has entrusted to our mercy. The Cross does not destroy reason; it stretches it until it becomes translucent with grace. In that light, vengeance appears not only impossible but absurd. Only love remains—terrible, meek, and eternal. --- Text of chat during the group: 00:02:23 Fr. Charbel Abernethy: Philokaliaministries.blogspot.com 00:10:43 Fr. Charbel Abernethy: Page 289 Hypothesis XXXVII 00:11:44 Fr. Charbel Abernethy: https://philokaliaministries.blogspot.com 00:14:16 Fr. Charbel Abernethy: https://philokaliaministries.blogspot.com 00:18:17 Anthony: THEY SHOULD TEACH THIS IN LAW SCHOOL. 00:18:40 Myles Davidson: Reacted to "THEY SHOULD TEACH TH..." with

“Don't tell me to calm down!” said the moose. The scouts encounter a familiar demon and his moose friends. Episode Artwork by Mike Broken Tusk Rising Cover Artwork by Shaun @shaunmakesTales of Bob Cover Artwork by @CosmicAmazing Audio Production by Jessica Featuring: Mike as The GM Ashley as Aklep Jessica as Xankath Josh as Ivan Pavel as Luukallo — Need More Bob in Your Life?  Check out our other (NSFW) podcast, House of Bob Apple Podcasts Spotify — Support the Show: Patreon Merch Store Etsy Contact Us: Discord hobcast.com Twitter Instagram Facebook Email — Thank you so much to our current Patreon supporters! This podcast would not be possible without you. Anette Brandon Christine Connor D Chan Dan Klip-Klop Elias Elli Ethan Garbanzo Jessica C Jessica D Josh Keith Mark Padraig Pavel Scooter Shaka Team EAMONN The Pink Pastor Thomas Tom I Tom W — Music by: Mike Hammockhttps://mikehammock.bandcamp.com/ Licensed under Creative Commons: By Attribution 4.0http://creativecommons.org/licenses/by/4.0/ Tales of Bob uses trademarks and/or copyrights owned by Paizo Inc., used under Paizo's Community Use Policy (paizo.com/communityuse). We are expressly prohibited from charging you to use or access this content. Tales of Bob is not published, endorsed, or specifically approved by Paizo. For more information about Paizo Inc. and Paizo products, visit paizo.com. The Quest for the Frozen Flame adventure path Book Two was written by Jessica Catalan. Learn more about your ad choices. Visit megaphone.fm/adchoices

Abba Mark's teaching pierces the heart because it strips away our worldly sense of “justice” and places us before the wisdom of the Cross. The lawyer's questions are not unlike our own: What do we do when wronged? What about fairness? What about the law? But the Elder directs him beyond human reasoning toward the spiritual law of Christ. For the world, the offense is external, and the “solution” is measured by punishment and recompense. For the ascetic, the wound of injustice exposes what is hidden in the heart. If resentment rises, then the wrong is ours as much as the other's. To forgive is not indulgence or naiveté—it is participation in the very judgment of God, who alone knows how to weigh every soul. Vengeance, on the other hand, is a kind of blasphemy: it accuses God of judging wrongly, and so it becomes a heavier sin than the original injury. Here the Evergetinos reveals the paradox of the Gospel: to suffer wrong with gratitude is not weakness but true knowledge. To pray for those who wrong us confounds the demons and makes us sons of the Crucified. The magistrate may punish, but the monk endures; the court may balance debts, but love “endures all things.” The Elder's words burn away excuses. To forgive is not optional—it is the very condition of our own forgiveness. To harbor vengeance is to live in fantasy, enslaved to illusions of fairness. But to embrace affliction as one's own and to entrust judgment to God is to step into the reality of mercy, where the only true justice is love. --- Text of chat during the group: 00:06:42 Adam Paige: Philokalia combined volume 1 to 5 by Nun Christina is indeed 825 pages long 00:06:54 Anna: I'm looking for The Philokalia St. Peter of Damascus 00:07:57 Bob Čihák, AZ: One of our current books is “The Ascetical Homilies of Saint Isaac the Syrian, revised 2nd Edition” 2011, published by Holy Transfiguration Monastery, https://www.bostonmonks.com/product_info.php/products_id/635 . This hard-covered book is on the expensive side but of very high quality. 00:09:53 Bob Čihák, AZ: P. 287, D 00:17:59 jonathan: st nick 00:18:02 Adam Paige: Jolly ol St Nick 00:18:30 Una: Santa Clause! 00:25:56 Nina and Sparky: It is a hard teaching, but it matches 1 Cor 6:7 Now indeed [then] it is, in any case, a failure on your part that you have lawsuits against one another. Why not rather put up with injustice? Why not rather let yourselves be cheated? 00:26:19 Nina and Sparky: Sorry, It is Forrest! 00:31:35 Rick Visser: Should we not protest injustice? 00:37:44 Anthony: The decision of the Opus Dei Priest in the movie There Be Dragons has been one of my examples 00:38:21 Maureen Cunningham: What happens if you do not like them . How can you love them ?? 00:41:08 Bob Čihák, AZ: Yet Christ threw over the tables of the money changers in the Temple, and maybe did even more? 00:43:35 Maureen Cunningham: Nelson Mandela  when went prisons. They were so hateful 00:44:57 Catherine Opie: I used to be an avid protestor and activist until one day at an anti nuclear protest outside the French Embassy in London I realised I was getting angry with people and pointing the finger at others when I lacked a great deal myself and am far from perfect. So who am I to rage at others?  After my conversion to Catholicism I have realised its not up to me, I certainly am not to participate in evil or condone it and can stand firm in my principles and do positive things to help others. But that it is simply necessary to pray for those who commit evil and injustice to others just as I would pray for those suffering injustice. I find I am less angry and wound up when I know I can offer these things up to God and that its way above my job description to save the world. Activism is such a distraction. And we can be manipulated by the agendas of man through our emotions. 00:46:10 Rick Visser: Simone Weil said: "The greatest and most efficacious vehicle for social and political change is sacrificial love." 00:46:22 Catherine Opie: Reacted to "Simone Weil said: "T..." with ❤️ 00:47:18 jonathan: A Priest once told me, once you have the heart of Christ, then you can go flip tables, until then, be quite, be gentle and be peaceful. Blessed are those persecuted for my sake. Blessed are the meek, and poor in spirit. 00:47:37 Bob Čihák, AZ: Reacted to "A Priest once told m..." with

“You know it's bad when not even Ashley thinks it's cute.” The scouts confront pyromaniacal demons. Episode Artwork by Mike Broken Tusk Rising Cover Artwork by Shaun @shaunmakesTales of Bob Cover Artwork by @CosmicAmazing Audio Production by Mike Featuring: Mike as The GM Ashley as Aklep Jessica as Xankath Josh as Ivan Pavel as Luukallo — Need More Bob in Your Life?  Check out our other (NSFW) podcast, House of Bob Apple Podcasts Spotify — Support the Show: Patreon Merch Store Etsy Contact Us: Discord hobcast.com Twitter Instagram Facebook Email — Thank you so much to our current Patreon supporters! This podcast would not be possible without you. Anette Brandon Christine Connor D Chan Dan Klip-Klop Elias Elli Ethan Garbanzo Jessica C Jessica D Josh Keith Mark Padraig Pavel Scooter Shaka Team EAMONN The Pink Pastor Thomas Tom I Tom W Waffelpokalypse — Music by: Mike Hammockhttps://mikehammock.bandcamp.com/ Licensed under Creative Commons: By Attribution 4.0http://creativecommons.org/licenses/by/4.0/ Tales of Bob uses trademarks and/or copyrights owned by Paizo Inc., used under Paizo's Community Use Policy (paizo.com/communityuse). We are expressly prohibited from charging you to use or access this content. Tales of Bob is not published, endorsed, or specifically approved by Paizo. For more information about Paizo Inc. and Paizo products, visit paizo.com. The Quest for the Frozen Flame adventure path Book Two was written by Jessica Catalan. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Gospel Without Varnish The Desert Fathers present the Gospel in its rawest form. Their words strike the heart not because they soften Christ's commands but because they echo them without compromise: do not resist the one who is evil, forgive seventy times seven, love your enemies, bless those who curse you. To modern ears, this sounds offensive—even impossible. How can one not seek justice, especially when faced with cruelty, violence, or grave injustice? Yet the Fathers insist: freedom in Christ means clinging to nothing but His love as the one thing necessary. When we are wronged, our sorrow should not be for what has been taken from us, but for the soul of the one who has inflicted harm. Their sin is their true wound. Our calling is not to avenge but to forgive, not to condemn but to pray. Hypothesis XXXVII presses this home with piercing clarity. A struggler carrying a corpse is told: “Bear the living instead.” To shoulder the weakness of our neighbor, to endure his sins and insults, is the harder burden—but also the one that unites us to Christ. The examples unfold like a mirror before us. The elder who restrains himself when boys blaspheme outside his cell reminds his heart: If I cannot bear this small vexation, how will I endure a greater trial? Another, who endures the disobedience of his companion without protest, embraces a hidden martyrdom. Still another teaches: To put up with your neighbor in a difficult moment is equal to the martyrdom of the Three Youths in the furnace. The lesson is relentless: daily forbearance is our Golgotha. To return angry words, to demand repayment, to run to courts for vindication—these reveal hearts still bound to the world. But to endure injustice with patience, to forgive without condition, to pray for those who wrong us—this is to share in Christ's meekness on the Cross. Abba Isaiah pierces deeper: how can we beg God's mercy for our sins while refusing mercy to our neighbor? To repay evil for evil is to declare, in effect, that God does not judge rightly. The Fathers show us how far we fall short: Christ bore poverty, betrayal, insult, and death without retaliation—yet we cannot endure even a word of offense without bitterness. Modern sensibilities stumble here. We demand rights, recompense, recognition. But the Fathers summon us to something purer and more terrifyingly beautiful: to love as Christ loves, even when it crucifies us. When wronged, our grief must be for our brother's soul, not our own loss. His sin wounds him unto death; our response must be prayer for his healing. This is no easy path. It is a crucifixion of the will, a death to self. It cannot be done without grace. Yet in enduring wrong with gentleness, in forgiving when wounded, in praying for those who hurt us, we enter the very marrow of the Gospel. The Desert Fathers offer no compromise. The way of Christ is the way of the Cross. To bear wrongs patiently is to drink His chalice. To forgive without measure is to wear His likeness. And to weep not for what we have lost but for the one who has harmed us—this is the freedom of those who live only in His love. --- Text of chat during the group: 00:15:19 Fr. Charbel Abernethy: Page 284 number five: forbearing those who offend us and not taking vengeance 00:15:29 Bob Čihák, AZ: P. 284, 5 00:21:21 Rick Visser: Has this any bearing on social media? A million small vexations......which we very often feel compelled to tell them off? 00:49:55 Catherine Opie: What does one say to someone who justifies anger by pointing to the righteous anger of Jesus driving people out of the temple? This is a common thing that I hear from people who wish to justify their own anger, including myself here. 00:55:34 Anthony: Jesus had already proved Himself to be Lord of the Sabbath, correct?  He demonstrated authority.  Plus they Knew Him from the prophecy of His birth and the disputation in the Temple at age 12/13 01:01:59 Rick Visser: What is the best book on the life of each of the saints? 01:03:24 Adam Paige: Replying to "What is the best boo…" The Golden Legend, the Roman Martyrology 01:04:19 Rick Visser: Replying to "What is the best boo..."

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.