Podcasts about byzantine christian

Year A – Creation in Christ – September 6, 2026 Pastor Megan Floyd               Genesis 1:1-2:4a               Psalm 148               Acts 17:22a, 24-28               John 1:1-5   Grace and peace to you from God, our Creator, from the Holy Spirit, who gives life to all creation, and from Jesus Christ, through whom all things were made. Amen. *** Today is a little unusual… because today, we are celebrating something that is both very old… and very new. We are celebrating the Feast of Creation in Christ… officially, it lands on September 1, but we observe it in worship on the first Sunday following that day. It is very old… because Christians have been praying about creation on this day for centuries. And very new… because this is the first year we are celebrating it as a new festival in the Revised Common Lectionary… which is the three-year cycle of scripture readings and celebrations that guide our church calendar. So… what exactly are we doing? Where did this come from? …And why are we suddenly celebrating the Feast of Creation in Christ? Well… I'm so glad you asked! …The story begins in the Eastern Orthodox Church. For centuries, September 1 has carried a particular significance in the Byzantine Christian tradition. Since at least the seventh century, it has symbolized the beginning of creation… and it became the opening of the Byzantine liturgical year. So… the beginning of the church year was connected with the beginning of God's creative work. "In the beginning…" Genesis begins that way… and John begins his Gospel the same way. … "In the beginning was the Word…" And so, in 1989, Ecumenical Patriarch Dimitrios of Constantinople made an extraordinary invitation. He invited the entire Christian world to come together every September 1 in prayer… to give thanks to God for the gift of creation… and to pray for its protection and salvation. And something began to happen. Churches around the world began taking up that invitation. Christians from different traditions began praying for creation together. And eventually, September 1 became associated not only with an ancient Orthodox observance, but with a growing ecumenical movement of Christians caring for creation and giving thanks to the Creator. Then, in recent years, Christians from different traditions began asking a question: Could this ancient Eastern Christian observance become something the whole church could share? So… Christians began meeting together. Orthodox Christians… Lutherans… Catholics… Anglicans… Methodists… Reformed Christians… and Christians from many other traditions. Thirteen Christian world communions and ecumenical bodies participated in the conversations. And some of those conversations happened in Assisi… the hometown of St. Francis… a place already deeply associated with Christian love for creation. …This became known as the Assisi Process. They prayed… listened… and studied. And they asked a theological question that is really at the heart of what we're doing today: What does creation have to do with Jesus Christ? And the answer is… everything. …But this is not simply a Christian version of Earth Day. …This feast is bigger than all of that. …This is a feast of Christ. That's why the official name is not simply "Creation." It is… "Creation in Christ." When we say "Creation in Christ," We are saying that the one we meet in Jesus Christ is not a stranger to creation. …Christ does not arrive late in the story. Jesus doesn't suddenly appear in Bethlehem and begin God's work of salvation. John tells us: "In the beginning was the Word. And the Word was with God. And the Word was God. …And all things came into being through him." All things. …Before Bethlehem… before the manger… before the cross and the empty tomb… Christ was there. …The eternal Word of God… through whom all things came into being. Creation is not a prelude to the Christian story… but is, in fact, where the Christian story begins. Genesis tells us that in the beginning, the earth was formless and empty… and darkness covered the face of the deep. And then God speaks. "Let there be light." And there is light. God speaks… and creation responds. And then God separates, gathers, names, and blesses. …And again and again… God looks at what has been made… and calls it good. And then the Spirit of God moves over the waters… the Hebrew word is ruach… it means wind… breath… Spirit. God speaks… the Spirit moves… and creation comes into being. And so even here, at the very beginning, we have learned to see the mystery of the Trinity. God creates... the Word speaks creation into being… and the Spirit gives life. And yet… Genesis is not giving us a complete doctrine of the Trinity… that comes later, as the church reflects on the whole story of Scripture and on the life, death, and resurrection of Jesus. But once we know that story… we begin to see something that was there all along. Because Creation reveals something about the God who creates. The God we meet in Scripture is not solitary. …God is relationship… and love… God is Father, Son, and Holy Spirit. …And creation itself is the work of that Triune God. And our Psalm today doesn't simply tell humans to praise God… It calls everything to praise. The sun, moon, and stars… the waters… the mountains… the trees… the wild animals... even the turkey buzzards that live around this church…and finally… us. Praise the Lord! The whole of creation is caught up in worship… And that is one of the things this feast… this festival… is inviting us to remember. We are not standing outside of creation looking in… we are creatures within creation. …We are part of the song. And Paul says something similar in Athens… when he tells the people there that the God he proclaims is the God who made heaven and earth, and that this God does not live in a temple made by human hands. And yet… God is not far from us… because… in God… we live and move and have our being. The God who created everything is not distant from what God has made. …God is both beyond creation… and intimately present within it. And that means creation itself can become a kind of revelation. …Not because creation is God… we do not worship the trees… but we worship the God who made them. And when we look at creation… we can begin to see something about the One who made it. We see beauty… and relationship… and abundance… and interdependence. …We see life giving way to more life. And in all of this, we begin to glimpse the God whose very life… is love. I think this is part of what makes it so beautiful that Christians from the East and the West are celebrating this festival… together. Somewhere in the world right now, Orthodox Christians are praying these prayers… and somewhere else, Methodists are hearing these same Scriptures… and somewhere else, an Anglican congregation is singing a hymn to praise Creation. All different faith traditions… all giving thanks for creation… in different languages… and using different liturgies… but all praising the same Creator… all confessing the same Christ… all receiving the same Spirit. That is… beautiful! And while it's true that being ecumenical won't solve all of our disagreements… it does help us discover what we already share. There is one creation… one human family… one Creator… one Spirit… and one Christ… through whom all things were made. And Creation is not merely something God made a long time ago… Creation is ongoing… and God continues to meet us through created things. Because creation is not just the beginning of our story with God, but it is also the beginning of God's saving work for us. God creates a world… and God loves what God has made… and so when that creation becomes broken… God does not abandon it. …When we become broken… God does not abandon us. Instead… the Word becomes flesh… and Christ enters our world… enters our suffering… our sin… and our death. …and he carries all of it to the cross. And then… on the third day… he rises… because the God who said in the beginning, "Let there be light"… speaks again into the darkness of death… and there is life. So today, as we raise our voices in praise with Christian siblings all around the world… we also celebrate together… that the one through whom all things were made… is the same one who is still making all things new. The Creator has become our Redeemer. The Word has become flesh. The Spirit continues to give us the breath of life. And in Christ… all of creation, including us, is being gathered back into the love of God… this day and always. Amen.

Based on an understanding of scholasticism as a cross-cultural phenomenon, undertaken by rabbinic, Graeco-Roman, and Christian scholars in late antiquity, this book examines the development of Palestinian rabbinic compilations from social-historical and literary-historical perspectives. Rabbinic Scholarship in the Context of Late Antique Scholasticism: The Development of the Talmud Yerushalmi (Bloomsbury, 2024) focuses on the compilation of the Talmud Yerushalmi in the context of late antique scholarly practice aimed at preserving past knowledge for future generations. This book provides insight into how rabbinic scholarship in the Land of Israel participated in the wider intellectual practices of Roman-Byzantine times. Beginning with the social, educational, and legal contexts that generated rabbinic knowledge. Catherine Hezser goes on to investigate the oral and written transmission of rabbinic traditions to eventually examine the compilation of the Talmud Yerushalmi with a comparative and redaction-historical approach. Integrating Palestinian rabbinic education and scholarship into the context of late antique Graeco-Roman and Byzantine Christian scholarly practices, Catherine Hezser demonstrates how rabbinic compilatory techniques resembled but also differed from.those of Hellenistic, Roman, and Christian scholars. The book highlights how rabbinic compilations are idiosyncratic and create a distinct rabbinic identity. Overall, Hezser argues that rabbinic scholarship was an integral part of late antique intellectual life in the Near Middle East and should be recognized as an Eastern equivalent to Western, paideia-based forms of scholarship in the Roman-Byzantine period and beyond. Catherine Hezser is Professor of Jewish Studies at SOAS University of London, UK. Michael Motia teaches in Religious Studies and Classics at UMass Boston. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Based on an understanding of scholasticism as a cross-cultural phenomenon, undertaken by rabbinic, Graeco-Roman, and Christian scholars in late antiquity, this book examines the development of Palestinian rabbinic compilations from social-historical and literary-historical perspectives. Rabbinic Scholarship in the Context of Late Antique Scholasticism: The Development of the Talmud Yerushalmi (Bloomsbury, 2024) focuses on the compilation of the Talmud Yerushalmi in the context of late antique scholarly practice aimed at preserving past knowledge for future generations. This book provides insight into how rabbinic scholarship in the Land of Israel participated in the wider intellectual practices of Roman-Byzantine times. Beginning with the social, educational, and legal contexts that generated rabbinic knowledge. Catherine Hezser goes on to investigate the oral and written transmission of rabbinic traditions to eventually examine the compilation of the Talmud Yerushalmi with a comparative and redaction-historical approach. Integrating Palestinian rabbinic education and scholarship into the context of late antique Graeco-Roman and Byzantine Christian scholarly practices, Catherine Hezser demonstrates how rabbinic compilatory techniques resembled but also differed from.those of Hellenistic, Roman, and Christian scholars. The book highlights how rabbinic compilations are idiosyncratic and create a distinct rabbinic identity. Overall, Hezser argues that rabbinic scholarship was an integral part of late antique intellectual life in the Near Middle East and should be recognized as an Eastern equivalent to Western, paideia-based forms of scholarship in the Roman-Byzantine period and beyond. Catherine Hezser is Professor of Jewish Studies at SOAS University of London, UK. Michael Motia teaches in Religious Studies and Classics at UMass Boston. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Based on an understanding of scholasticism as a cross-cultural phenomenon, undertaken by rabbinic, Graeco-Roman, and Christian scholars in late antiquity, this book examines the development of Palestinian rabbinic compilations from social-historical and literary-historical perspectives. Rabbinic Scholarship in the Context of Late Antique Scholasticism: The Development of the Talmud Yerushalmi (Bloomsbury, 2024) focuses on the compilation of the Talmud Yerushalmi in the context of late antique scholarly practice aimed at preserving past knowledge for future generations. This book provides insight into how rabbinic scholarship in the Land of Israel participated in the wider intellectual practices of Roman-Byzantine times. Beginning with the social, educational, and legal contexts that generated rabbinic knowledge. Catherine Hezser goes on to investigate the oral and written transmission of rabbinic traditions to eventually examine the compilation of the Talmud Yerushalmi with a comparative and redaction-historical approach. Integrating Palestinian rabbinic education and scholarship into the context of late antique Graeco-Roman and Byzantine Christian scholarly practices, Catherine Hezser demonstrates how rabbinic compilatory techniques resembled but also differed from.those of Hellenistic, Roman, and Christian scholars. The book highlights how rabbinic compilations are idiosyncratic and create a distinct rabbinic identity. Overall, Hezser argues that rabbinic scholarship was an integral part of late antique intellectual life in the Near Middle East and should be recognized as an Eastern equivalent to Western, paideia-based forms of scholarship in the Roman-Byzantine period and beyond. Catherine Hezser is Professor of Jewish Studies at SOAS University of London, UK. Michael Motia teaches in Religious Studies and Classics at UMass Boston. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Based on an understanding of scholasticism as a cross-cultural phenomenon, undertaken by rabbinic, Graeco-Roman, and Christian scholars in late antiquity, this book examines the development of Palestinian rabbinic compilations from social-historical and literary-historical perspectives. Rabbinic Scholarship in the Context of Late Antique Scholasticism: The Development of the Talmud Yerushalmi (Bloomsbury, 2024) focuses on the compilation of the Talmud Yerushalmi in the context of late antique scholarly practice aimed at preserving past knowledge for future generations. This book provides insight into how rabbinic scholarship in the Land of Israel participated in the wider intellectual practices of Roman-Byzantine times. Beginning with the social, educational, and legal contexts that generated rabbinic knowledge. Catherine Hezser goes on to investigate the oral and written transmission of rabbinic traditions to eventually examine the compilation of the Talmud Yerushalmi with a comparative and redaction-historical approach. Integrating Palestinian rabbinic education and scholarship into the context of late antique Graeco-Roman and Byzantine Christian scholarly practices, Catherine Hezser demonstrates how rabbinic compilatory techniques resembled but also differed from.those of Hellenistic, Roman, and Christian scholars. The book highlights how rabbinic compilations are idiosyncratic and create a distinct rabbinic identity. Overall, Hezser argues that rabbinic scholarship was an integral part of late antique intellectual life in the Near Middle East and should be recognized as an Eastern equivalent to Western, paideia-based forms of scholarship in the Roman-Byzantine period and beyond. Catherine Hezser is Professor of Jewish Studies at SOAS University of London, UK. Michael Motia teaches in Religious Studies and Classics at UMass Boston. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Based on an understanding of scholasticism as a cross-cultural phenomenon, undertaken by rabbinic, Graeco-Roman, and Christian scholars in late antiquity, this book examines the development of Palestinian rabbinic compilations from social-historical and literary-historical perspectives. Rabbinic Scholarship in the Context of Late Antique Scholasticism: The Development of the Talmud Yerushalmi (Bloomsbury, 2024) focuses on the compilation of the Talmud Yerushalmi in the context of late antique scholarly practice aimed at preserving past knowledge for future generations. This book provides insight into how rabbinic scholarship in the Land of Israel participated in the wider intellectual practices of Roman-Byzantine times. Beginning with the social, educational, and legal contexts that generated rabbinic knowledge. Catherine Hezser goes on to investigate the oral and written transmission of rabbinic traditions to eventually examine the compilation of the Talmud Yerushalmi with a comparative and redaction-historical approach. Integrating Palestinian rabbinic education and scholarship into the context of late antique Graeco-Roman and Byzantine Christian scholarly practices, Catherine Hezser demonstrates how rabbinic compilatory techniques resembled but also differed from.those of Hellenistic, Roman, and Christian scholars. The book highlights how rabbinic compilations are idiosyncratic and create a distinct rabbinic identity. Overall, Hezser argues that rabbinic scholarship was an integral part of late antique intellectual life in the Near Middle East and should be recognized as an Eastern equivalent to Western, paideia-based forms of scholarship in the Roman-Byzantine period and beyond. Catherine Hezser is Professor of Jewish Studies at SOAS University of London, UK. Michael Motia teaches in Religious Studies and Classics at UMass Boston. Learn more about your ad choices. Visit megaphone.fm/adchoices

Based on an understanding of scholasticism as a cross-cultural phenomenon, undertaken by rabbinic, Graeco-Roman, and Christian scholars in late antiquity, this book examines the development of Palestinian rabbinic compilations from social-historical and literary-historical perspectives. Rabbinic Scholarship in the Context of Late Antique Scholasticism: The Development of the Talmud Yerushalmi (Bloomsbury, 2024) focuses on the compilation of the Talmud Yerushalmi in the context of late antique scholarly practice aimed at preserving past knowledge for future generations. This book provides insight into how rabbinic scholarship in the Land of Israel participated in the wider intellectual practices of Roman-Byzantine times. Beginning with the social, educational, and legal contexts that generated rabbinic knowledge. Catherine Hezser goes on to investigate the oral and written transmission of rabbinic traditions to eventually examine the compilation of the Talmud Yerushalmi with a comparative and redaction-historical approach. Integrating Palestinian rabbinic education and scholarship into the context of late antique Graeco-Roman and Byzantine Christian scholarly practices, Catherine Hezser demonstrates how rabbinic compilatory techniques resembled but also differed from.those of Hellenistic, Roman, and Christian scholars. The book highlights how rabbinic compilations are idiosyncratic and create a distinct rabbinic identity. Overall, Hezser argues that rabbinic scholarship was an integral part of late antique intellectual life in the Near Middle East and should be recognized as an Eastern equivalent to Western, paideia-based forms of scholarship in the Roman-Byzantine period and beyond. Catherine Hezser is Professor of Jewish Studies at SOAS University of London, UK. Michael Motia teaches in Religious Studies and Classics at UMass Boston. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Welcome to Occult of Personality: esoteric podcast extraordinaire. Now, in episode number 222, we have another very special interview for you! You love his books, and he always educates and entertains us beyond all expectations—the one and only, Peter Mark Adams returns to the podcast to discuss his most recent masterpiece—Hagia Sophia, Sanctum of Kronos: Spiritual Dissent in an Age of Tyranny! You can find Peter online at https://petermarkadams.com/."Peter Mark Adams is an author, poet, and essayist who specializes in the ethnography and visuality of ritual, sacred landscape, esotericism, consciousness, and healing. His latest book, Hagia Sophia, Sanctum of Kronos: Spiritual Dissent in an Age of Tyranny (https://scarletimprint.com/publications/p/hagia-sophia-sanctum-of-kronos), is a study of the sacred architecture of the Hagia Sophia in Istanbul, Turkey, which dates back to the sixth century. Adams examines the sacred traditions encoded within the structure, from the ancient Rites of Eleusis to the school of Alexandria and offers a fresh and penetrating perspective on how architectural details and history can be read and understood. The book traces a journey across the Hellenistic world as its classical culture teeters on the brink of extinction at the hands of religious zealots."Once again, from start to finish, this interview is LIT! Peter Mark Adams demonstrates over and over through the conversation how his mastery of his subject is all-encompassing. From Adams's work, we can now more fully understand the significance of this holy structure and how its history and the context of spirituality which it embodies is sublime and majestic. Through understanding and appreciating human achievement in service of devotion, we participate to some degree in its intention and purpose as well. Peter Mark Adams is one of our favorite guests and this interview demonstrates why. I cannot recommend Hagia Sophia, Sanctum of Kronos highly enough! If you appreciate the most original and important esoteric scholarship available today, then you're already a fan of his work. If not, you really should be.I know this intro is long enough already and I don't mean to delay you from hearing the actual interview, but I need to take one moment here to recognize the great fortune we have to read and learn what it is that Peter Mark Adams has uncovered for us, yet again. In a superlative third book, Adams has shown us a level of research, insight, and ability to understand ancient religion and spirituality that is perhaps unmatched. It is a true blessing to share in the fruits of his labors and we celebrate his work! Occult of Personality podcast is made possible by you, the listeners, and by the subscribers to chamberofreflection.com, our membership website who aids us in the cause of informed, authentic, and accessible interviews about western esotericism. Thank you again! Because of your support, we're able to bring you recordings of this caliber and many more to come.The intro music is “Awakening” by Paul Avgerinos (http://magnatune.com/artists/albums/avgerinos-gnosis?song=3) and the outro music is “Knight of the Brazen Serpent” by Equinox (our own Billy Hepper!) (https://www.youtube.com/channel/UCuq3yYmrLGdtk-J_2ol23hA). In the Chamber of Reflection and at our Patreon, Billy and I continue the interview with Peter Mark Adams including the contrast of the aesthetics of the Hagia Sophia with other Christian churches, the spiritual and metaphysical significance of light and sound, the adaptation of pagan deity names and words of power into Byzantine Christian liturgy, and much, much more! Join us for that compelling conversation. I'd like to remind you that although you're able to listen to this podcast at no charge, it costs time and money to create. We ask you to support our efforts and the creation of future podcasts by joining the membership section at https://chamberofreflection.com or subscribing via Patreon at https://www.patreon.com/occultofpersonality. As always, if you're already supporting the show or have done so in the past—my heartfelt thanks and I salute you! Please remember, we are in the midst of our Meditations on the Tarot Study Circle that is open to all Chamber of Reflection paid members. In June, we're meeting to discuss Temperance and you should join us! Greg Kaminsky Linktree – https://www.linktr.ee/brothergregOccult of Personality website – http://occultofpersonality.netChamber of Reflection (Occult of Personality membership section) – https://chamberofreflection.comPatreon – https://www.patreon.com/occultofpersonalityEmail – occultofpersonality@gmail.comYouTube - https://www.youtube.com/@OccultofPersonalityTelegram - https://t.me/occultofpersonalityTwitter - https://www.twitter.com/occultofprsnltyInstagram - https://www.instagram.com/occultofprsnlty/Facebook - https://www.facebook.com/OccultofPersonalitySupport My Work / Venmo – https://venmo.com/u/Gregory-Kaminsky-5Support My Work / PayPal – https://paypal.me/occultofpersonality

Who are the Ruthenian Catholics? Are they really Catholic? Where did their Church originate? Today, we are joined by Therese Fetsko of the Eparchy of Parma to discuss the origins of the Ruthenian Catholic Church, how it came to America, and how the Byzantine Christian way can enrich the life of Catholics.If you have a question, feel free to email me at: pilatewhatistruth@gmail.comGet 15% Off TAN Books using code "TRUTH" at checkout: https://tanbooks.com/?rfsn=7031065.cf6efa1 YouTube: https://www.youtube.com/channel/UCkz9M06qR_vjVS8k9oEkiSQInstagram: https://www.instagram.com/whatistruthpod/

Welcome to the Instant Trivia podcast episode 130, where we ask the best trivia on the Internet. Round 1. Category: String 1: A gutbucket is a bass fiddle consisting of a stick on an inverted tub with this many strings. 1. 2: A joke goes, modern kids play cell phones by using 2 of these with no string between them. Tin cans. 3: From the French for "Little Mary", it's another name for a string puppet. Marionette. 4: This toy is a rudimentary airfoil whose height is controlled by playing out the string. Kite. 5: 1726 character who awoke after a shipwreck to find himself tied down with string. Gulliver. Round 2. Category: Dickens Novels By Characters 1: Noah Claypole,Mr. Bumble,The Artful Dodger. "Oliver Twist". 2: Jarvis Lorry,Lucie Manette,Sydney Carton. "A Tale of Two Cities". 3: Clara Peggotty,Mr. Murdstone,Uriah Heep. "David Copperfield". 4: Uncle Pumblechook,Mr. Wopsle,Miss Havisham. "Great Expectations". 5: Newman Noggs,Miss La Creevy,Wackford Squeers. "Nicholas Nickleby". Round 3. Category: All Over The World 1: Once a Byzantine Christian cathedral, then a mosque and today a museum, the Hagia Sophia is in this Turkish city. Istanbul. 2: Mainland Australia's northernmost point, Cape York, is in this "royal" state. Queensland. 3: One of the world's leading exporters of coffee is the port city of Santos in this South American country. Brazil. 4: With about 500,000 souls, this city is the most populous in Slovakia. Bratislava. 5: This country named for its latitude is the 43rd largest in Africa but in the continent's top 10 in oil production. Equatorial Guinea. Round 4. Category: Battles 1: In the 490 B.C. battle of this plain, the Greeks ran up their first important victory over the Persians. Marathon. 2: The defeat of this city's invasion force at Syracuse in 413 B.C. was the beginning of its end and the start of Sparta's rise. Athens. 3: This foolhardy "charge" took place at 1854's Battle of Balaklava during the Crimean War. the Charge of the Light Brigade. 4: England's King Harold II lost the all-important Battle of Hastings in this year. 1066. 5: "2 ships, 2 brigs, 1 schooner and 1 sloop" were the fleet defeated in this battle in the War of 1812. the Battle of Lake Erie. Round 5. Category: Kelsey Grammer 1: Last name of the TV character Grammer's been playing since 1984. Crane. 2: Though raised in New Jersey and Florida, Kelsey was born in this U.S. island group in the Caribbean. U.S. Virgin Islands. 3: In 1995 Grammer hosted a TV tribute to one of his heroes, this violin-playing comedian. Jack Benny. 4: On Broadway in 1982, Grammer as Cassio supported James Earl Jones in this Shakespeare play. Othello. 5: The male lead in "Yentl", he gave without taking when he recommended Kelsey for a part on "Cheers". Mandy Patinkin. Thanks for listening! Come back tomorrow for more exciting trivia!

Country #37: Turkey   Highlights   Ottoman architecture - a blend of Islamic and Byzantine Christian influences   Istanbul - only city to straddle 2 continents Europe and Asia Food variety and flavors was mind-blowing    Favorite dish - menemen, similar to scrambled shakshuka   Obsessed with Turkish towels and textiles at the bazaar   Cappadocia - hot air balloon sunrise tour, serene and peaceful    Turkey had just issued a press release condemning the US government for their decision to move the US embassy in Israel from Tel Aviv to Jerusalem. Impartial supporters of the peace process. http://www.mfa.gov.tr/no_-137_-abdnin-telaviv-buyukelciligini-kuduse-tasimasi-hk.en.mfa   https://www.vox.com/2018/5/14/17340798/jerusalem-embassy-israel-palestinians-us-trump   Want answers? Send your questions, comments and thoughts about life universe@thelinlife.com   Thank you so much for listening to The Lin Life Universe. I hope you've been enjoying it. Please leave a review! 

A top five finalist for the Best First Book in the History of Religion Award, Damascus after the Muslim Conquest (Oxford University Press, 2011) by Nancy Khalek, professor of Religious Studies at Brown University, is a study of the city of Damascus, the seat of power for the Umayyad dynasty.  More specifically, this book explores the interaction between the recently arrived Muslim Arab rulers and the Byzantine-Christian peoples who made up the majority of the population in Syria. Khalek employs both traditional historical texts, such as Ibn ‘Asākir’s TārÄ«kh Dimashq, along with art and architecture from the region. She displays a mastery of both the Muslim and Christian sources, discerning the value of their historicity but highlighting the narrative and iconographic significance that can be extrapolate from those sources. During her study of the stories and art, the narratives and iconography reveal that the Muslim and Christian cultures of Syria were in a type of dialogue with each other. She takes care to avoid stating this was a replacement one culture or one borrowing from anther, but instead wishes to portray a blending of these cultures; a blending whose legacy lived on for centuries. Khalek’s work is truly a significant contribution to the field of Islamic Studies and an indispensable interdisciplinary study for both its use of a variety of lesser known source material and its re-imagining of Umayyad history in Syria. Learn more about your ad choices. Visit megaphone.fm/adchoices

A top five finalist for the Best First Book in the History of Religion Award, Damascus after the Muslim Conquest (Oxford University Press, 2011) by Nancy Khalek, professor of Religious Studies at Brown University, is a study of the city of Damascus, the seat of power for the Umayyad dynasty.  More specifically, this book explores the interaction between the recently arrived Muslim Arab rulers and the Byzantine-Christian peoples who made up the majority of the population in Syria. Khalek employs both traditional historical texts, such as Ibn ‘Asākir’s TārÄ«kh Dimashq, along with art and architecture from the region. She displays a mastery of both the Muslim and Christian sources, discerning the value of their historicity but highlighting the narrative and iconographic significance that can be extrapolate from those sources. During her study of the stories and art, the narratives and iconography reveal that the Muslim and Christian cultures of Syria were in a type of dialogue with each other. She takes care to avoid stating this was a replacement one culture or one borrowing from anther, but instead wishes to portray a blending of these cultures; a blending whose legacy lived on for centuries. Khalek’s work is truly a significant contribution to the field of Islamic Studies and an indispensable interdisciplinary study for both its use of a variety of lesser known source material and its re-imagining of Umayyad history in Syria. Learn more about your ad choices. Visit megaphone.fm/adchoices

A top five finalist for the Best First Book in the History of Religion Award, Damascus after the Muslim Conquest (Oxford University Press, 2011) by Nancy Khalek, professor of Religious Studies at Brown University, is a study of the city of Damascus, the seat of power for the Umayyad dynasty.  More specifically, this book explores the interaction between the recently arrived Muslim Arab rulers and the Byzantine-Christian peoples who made up the majority of the population in Syria. Khalek employs both traditional historical texts, such as Ibn ‘Asākir’s TārÄ«kh Dimashq, along with art and architecture from the region. She displays a mastery of both the Muslim and Christian sources, discerning the value of their historicity but highlighting the narrative and iconographic significance that can be extrapolate from those sources. During her study of the stories and art, the narratives and iconography reveal that the Muslim and Christian cultures of Syria were in a type of dialogue with each other. She takes care to avoid stating this was a replacement one culture or one borrowing from anther, but instead wishes to portray a blending of these cultures; a blending whose legacy lived on for centuries. Khalek’s work is truly a significant contribution to the field of Islamic Studies and an indispensable interdisciplinary study for both its use of a variety of lesser known source material and its re-imagining of Umayyad history in Syria. Learn more about your ad choices. Visit megaphone.fm/adchoices

A top five finalist for the Best First Book in the History of Religion Award, Damascus after the Muslim Conquest (Oxford University Press, 2011) by Nancy Khalek, professor of Religious Studies at Brown University, is a study of the city of Damascus, the seat of power for the Umayyad dynasty.  More specifically, this book explores the interaction between the recently arrived Muslim Arab rulers and the Byzantine-Christian peoples who made up the majority of the population in Syria. Khalek employs both traditional historical texts, such as Ibn ‘Asākir’s TārÄ«kh Dimashq, along with art and architecture from the region. She displays a mastery of both the Muslim and Christian sources, discerning the value of their historicity but highlighting the narrative and iconographic significance that can be extrapolate from those sources. During her study of the stories and art, the narratives and iconography reveal that the Muslim and Christian cultures of Syria were in a type of dialogue with each other. She takes care to avoid stating this was a replacement one culture or one borrowing from anther, but instead wishes to portray a blending of these cultures; a blending whose legacy lived on for centuries. Khalek’s work is truly a significant contribution to the field of Islamic Studies and an indispensable interdisciplinary study for both its use of a variety of lesser known source material and its re-imagining of Umayyad history in Syria. Learn more about your ad choices. Visit megaphone.fm/adchoices

A top five finalist for the Best First Book in the History of Religion Award, Damascus after the Muslim Conquest (Oxford University Press, 2011) by Nancy Khalek, professor of Religious Studies at Brown University, is a study of the city of Damascus, the seat of power for the Umayyad dynasty.  More specifically, this book explores the interaction between the recently arrived Muslim Arab rulers and the Byzantine-Christian peoples who made up the majority of the population in Syria. Khalek employs both traditional historical texts, such as Ibn ‘Asākir’s TārÄ«kh Dimashq, along with art and architecture from the region. She displays a mastery of both the Muslim and Christian sources, discerning the value of their historicity but highlighting the narrative and iconographic significance that can be extrapolate from those sources. During her study of the stories and art, the narratives and iconography reveal that the Muslim and Christian cultures of Syria were in a type of dialogue with each other. She takes care to avoid stating this was a replacement one culture or one borrowing from anther, but instead wishes to portray a blending of these cultures; a blending whose legacy lived on for centuries. Khalek’s work is truly a significant contribution to the field of Islamic Studies and an indispensable interdisciplinary study for both its use of a variety of lesser known source material and its re-imagining of Umayyad history in Syria. Learn more about your ad choices. Visit megaphone.fm/adchoices