Podcasts about cassiodorus

The city was one of the central and defining features of the world of the Greek and Roman Mediterranean. Challenging the idea that the ancient city 'declined and fell', Andrew Wallace-Hadrill argues that memories of the past enabled cities to adapt and remain relevant in the changing post-Roman world. In the new kingdoms in Italy, France and Spain cities remained a key part of the structure of control, while to contemporary authors, such as Cassiodorus in Ostrogothic Italy, Gregory of Tours in Merovingian Gaul, and Isidore in Visigothic Spain, they remained as crucial as in antiquity. The archaeological evidence of New Cities founded in this period, from Constantinople to Reccopolis in Spain, also shows the deep influence of past models. The Idea of the City in Late Antiquity: A Study in Resilience (Cambridge UP, 2025) reveals the adaptability of cities and the endurance of the Greek and Roman world. Sheds fresh light on one of the most important social and cultural developments in the transition from classical antiquity to the world of the Middle Ages Explores developments through the eyes of contemporary writers and documents as well as the archaeological record Of interest to all those concerned with how cities can adapt in a radically changing world ANDREW WALLACE-HADRILL is Emeritus Professor in the Faculty of Classics at the University of Cambridge and an Emeritus Fellow of Sidney Sussex College. He is a Roman cultural historian and his books include Suetonius: The Scholar and His Caesars (1983), Augustan Rome (1993), Houses and Society in Pompeii and Herculaneum (1994), Rome's Cultural Revolution (Cambridge, 2008) and Herculaneum: Past and Future (2011). Former Director of the British School at Rome, he has directed archaeological projects at Pompeii and Herculaneum. This book is the result of his project on the Impact of the Ancient City, which received funding from the European Research Council. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The city was one of the central and defining features of the world of the Greek and Roman Mediterranean. Challenging the idea that the ancient city 'declined and fell', Andrew Wallace-Hadrill argues that memories of the past enabled cities to adapt and remain relevant in the changing post-Roman world. In the new kingdoms in Italy, France and Spain cities remained a key part of the structure of control, while to contemporary authors, such as Cassiodorus in Ostrogothic Italy, Gregory of Tours in Merovingian Gaul, and Isidore in Visigothic Spain, they remained as crucial as in antiquity. The archaeological evidence of New Cities founded in this period, from Constantinople to Reccopolis in Spain, also shows the deep influence of past models. The Idea of the City in Late Antiquity: A Study in Resilience (Cambridge UP, 2025) reveals the adaptability of cities and the endurance of the Greek and Roman world. Sheds fresh light on one of the most important social and cultural developments in the transition from classical antiquity to the world of the Middle Ages Explores developments through the eyes of contemporary writers and documents as well as the archaeological record Of interest to all those concerned with how cities can adapt in a radically changing world ANDREW WALLACE-HADRILL is Emeritus Professor in the Faculty of Classics at the University of Cambridge and an Emeritus Fellow of Sidney Sussex College. He is a Roman cultural historian and his books include Suetonius: The Scholar and His Caesars (1983), Augustan Rome (1993), Houses and Society in Pompeii and Herculaneum (1994), Rome's Cultural Revolution (Cambridge, 2008) and Herculaneum: Past and Future (2011). Former Director of the British School at Rome, he has directed archaeological projects at Pompeii and Herculaneum. This book is the result of his project on the Impact of the Ancient City, which received funding from the European Research Council. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. 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

The city was one of the central and defining features of the world of the Greek and Roman Mediterranean. Challenging the idea that the ancient city 'declined and fell', Andrew Wallace-Hadrill argues that memories of the past enabled cities to adapt and remain relevant in the changing post-Roman world. In the new kingdoms in Italy, France and Spain cities remained a key part of the structure of control, while to contemporary authors, such as Cassiodorus in Ostrogothic Italy, Gregory of Tours in Merovingian Gaul, and Isidore in Visigothic Spain, they remained as crucial as in antiquity. The archaeological evidence of New Cities founded in this period, from Constantinople to Reccopolis in Spain, also shows the deep influence of past models. The Idea of the City in Late Antiquity: A Study in Resilience (Cambridge UP, 2025) reveals the adaptability of cities and the endurance of the Greek and Roman world. Sheds fresh light on one of the most important social and cultural developments in the transition from classical antiquity to the world of the Middle Ages Explores developments through the eyes of contemporary writers and documents as well as the archaeological record Of interest to all those concerned with how cities can adapt in a radically changing world ANDREW WALLACE-HADRILL is Emeritus Professor in the Faculty of Classics at the University of Cambridge and an Emeritus Fellow of Sidney Sussex College. He is a Roman cultural historian and his books include Suetonius: The Scholar and His Caesars (1983), Augustan Rome (1993), Houses and Society in Pompeii and Herculaneum (1994), Rome's Cultural Revolution (Cambridge, 2008) and Herculaneum: Past and Future (2011). Former Director of the British School at Rome, he has directed archaeological projects at Pompeii and Herculaneum. This book is the result of his project on the Impact of the Ancient City, which received funding from the European Research Council. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/archaeology

The city was one of the central and defining features of the world of the Greek and Roman Mediterranean. Challenging the idea that the ancient city 'declined and fell', Andrew Wallace-Hadrill argues that memories of the past enabled cities to adapt and remain relevant in the changing post-Roman world. In the new kingdoms in Italy, France and Spain cities remained a key part of the structure of control, while to contemporary authors, such as Cassiodorus in Ostrogothic Italy, Gregory of Tours in Merovingian Gaul, and Isidore in Visigothic Spain, they remained as crucial as in antiquity. The archaeological evidence of New Cities founded in this period, from Constantinople to Reccopolis in Spain, also shows the deep influence of past models. The Idea of the City in Late Antiquity: A Study in Resilience (Cambridge UP, 2025) reveals the adaptability of cities and the endurance of the Greek and Roman world. Sheds fresh light on one of the most important social and cultural developments in the transition from classical antiquity to the world of the Middle Ages Explores developments through the eyes of contemporary writers and documents as well as the archaeological record Of interest to all those concerned with how cities can adapt in a radically changing world ANDREW WALLACE-HADRILL is Emeritus Professor in the Faculty of Classics at the University of Cambridge and an Emeritus Fellow of Sidney Sussex College. He is a Roman cultural historian and his books include Suetonius: The Scholar and His Caesars (1983), Augustan Rome (1993), Houses and Society in Pompeii and Herculaneum (1994), Rome's Cultural Revolution (Cambridge, 2008) and Herculaneum: Past and Future (2011). Former Director of the British School at Rome, he has directed archaeological projects at Pompeii and Herculaneum. This book is the result of his project on the Impact of the Ancient City, which received funding from the European Research Council. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The city was one of the central and defining features of the world of the Greek and Roman Mediterranean. Challenging the idea that the ancient city 'declined and fell', Andrew Wallace-Hadrill argues that memories of the past enabled cities to adapt and remain relevant in the changing post-Roman world. In the new kingdoms in Italy, France and Spain cities remained a key part of the structure of control, while to contemporary authors, such as Cassiodorus in Ostrogothic Italy, Gregory of Tours in Merovingian Gaul, and Isidore in Visigothic Spain, they remained as crucial as in antiquity. The archaeological evidence of New Cities founded in this period, from Constantinople to Reccopolis in Spain, also shows the deep influence of past models. The Idea of the City in Late Antiquity: A Study in Resilience (Cambridge UP, 2025) reveals the adaptability of cities and the endurance of the Greek and Roman world. Sheds fresh light on one of the most important social and cultural developments in the transition from classical antiquity to the world of the Middle Ages Explores developments through the eyes of contemporary writers and documents as well as the archaeological record Of interest to all those concerned with how cities can adapt in a radically changing world ANDREW WALLACE-HADRILL is Emeritus Professor in the Faculty of Classics at the University of Cambridge and an Emeritus Fellow of Sidney Sussex College. He is a Roman cultural historian and his books include Suetonius: The Scholar and His Caesars (1983), Augustan Rome (1993), Houses and Society in Pompeii and Herculaneum (1994), Rome's Cultural Revolution (Cambridge, 2008) and Herculaneum: Past and Future (2011). Former Director of the British School at Rome, he has directed archaeological projects at Pompeii and Herculaneum. This book is the result of his project on the Impact of the Ancient City, which received funding from the European Research Council. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices

The city was one of the central and defining features of the world of the Greek and Roman Mediterranean. Challenging the idea that the ancient city 'declined and fell', Andrew Wallace-Hadrill argues that memories of the past enabled cities to adapt and remain relevant in the changing post-Roman world. In the new kingdoms in Italy, France and Spain cities remained a key part of the structure of control, while to contemporary authors, such as Cassiodorus in Ostrogothic Italy, Gregory of Tours in Merovingian Gaul, and Isidore in Visigothic Spain, they remained as crucial as in antiquity. The archaeological evidence of New Cities founded in this period, from Constantinople to Reccopolis in Spain, also shows the deep influence of past models. The Idea of the City in Late Antiquity: A Study in Resilience (Cambridge UP, 2025) reveals the adaptability of cities and the endurance of the Greek and Roman world. Sheds fresh light on one of the most important social and cultural developments in the transition from classical antiquity to the world of the Middle Ages Explores developments through the eyes of contemporary writers and documents as well as the archaeological record Of interest to all those concerned with how cities can adapt in a radically changing world ANDREW WALLACE-HADRILL is Emeritus Professor in the Faculty of Classics at the University of Cambridge and an Emeritus Fellow of Sidney Sussex College. He is a Roman cultural historian and his books include Suetonius: The Scholar and His Caesars (1983), Augustan Rome (1993), Houses and Society in Pompeii and Herculaneum (1994), Rome's Cultural Revolution (Cambridge, 2008) and Herculaneum: Past and Future (2011). Former Director of the British School at Rome, he has directed archaeological projects at Pompeii and Herculaneum. This book is the result of his project on the Impact of the Ancient City, which received funding from the European Research Council. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

The city was one of the central and defining features of the world of the Greek and Roman Mediterranean. Challenging the idea that the ancient city 'declined and fell', Andrew Wallace-Hadrill argues that memories of the past enabled cities to adapt and remain relevant in the changing post-Roman world. In the new kingdoms in Italy, France and Spain cities remained a key part of the structure of control, while to contemporary authors, such as Cassiodorus in Ostrogothic Italy, Gregory of Tours in Merovingian Gaul, and Isidore in Visigothic Spain, they remained as crucial as in antiquity. The archaeological evidence of New Cities founded in this period, from Constantinople to Reccopolis in Spain, also shows the deep influence of past models. The Idea of the City in Late Antiquity: A Study in Resilience (Cambridge UP, 2025) reveals the adaptability of cities and the endurance of the Greek and Roman world. Sheds fresh light on one of the most important social and cultural developments in the transition from classical antiquity to the world of the Middle Ages Explores developments through the eyes of contemporary writers and documents as well as the archaeological record Of interest to all those concerned with how cities can adapt in a radically changing world ANDREW WALLACE-HADRILL is Emeritus Professor in the Faculty of Classics at the University of Cambridge and an Emeritus Fellow of Sidney Sussex College. He is a Roman cultural historian and his books include Suetonius: The Scholar and His Caesars (1983), Augustan Rome (1993), Houses and Society in Pompeii and Herculaneum (1994), Rome's Cultural Revolution (Cambridge, 2008) and Herculaneum: Past and Future (2011). Former Director of the British School at Rome, he has directed archaeological projects at Pompeii and Herculaneum. This book is the result of his project on the Impact of the Ancient City, which received funding from the European Research Council. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/italian-studies

The city was one of the central and defining features of the world of the Greek and Roman Mediterranean. Challenging the idea that the ancient city 'declined and fell', Andrew Wallace-Hadrill argues that memories of the past enabled cities to adapt and remain relevant in the changing post-Roman world. In the new kingdoms in Italy, France and Spain cities remained a key part of the structure of control, while to contemporary authors, such as Cassiodorus in Ostrogothic Italy, Gregory of Tours in Merovingian Gaul, and Isidore in Visigothic Spain, they remained as crucial as in antiquity. The archaeological evidence of New Cities founded in this period, from Constantinople to Reccopolis in Spain, also shows the deep influence of past models. The Idea of the City in Late Antiquity: A Study in Resilience (Cambridge UP, 2025) reveals the adaptability of cities and the endurance of the Greek and Roman world. Sheds fresh light on one of the most important social and cultural developments in the transition from classical antiquity to the world of the Middle Ages Explores developments through the eyes of contemporary writers and documents as well as the archaeological record Of interest to all those concerned with how cities can adapt in a radically changing world ANDREW WALLACE-HADRILL is Emeritus Professor in the Faculty of Classics at the University of Cambridge and an Emeritus Fellow of Sidney Sussex College. He is a Roman cultural historian and his books include Suetonius: The Scholar and His Caesars (1983), Augustan Rome (1993), Houses and Society in Pompeii and Herculaneum (1994), Rome's Cultural Revolution (Cambridge, 2008) and Herculaneum: Past and Future (2011). Former Director of the British School at Rome, he has directed archaeological projects at Pompeii and Herculaneum. This book is the result of his project on the Impact of the Ancient City, which received funding from the European Research Council. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter.

The city was one of the central and defining features of the world of the Greek and Roman Mediterranean. Challenging the idea that the ancient city 'declined and fell', Andrew Wallace-Hadrill argues that memories of the past enabled cities to adapt and remain relevant in the changing post-Roman world. In the new kingdoms in Italy, France and Spain cities remained a key part of the structure of control, while to contemporary authors, such as Cassiodorus in Ostrogothic Italy, Gregory of Tours in Merovingian Gaul, and Isidore in Visigothic Spain, they remained as crucial as in antiquity. The archaeological evidence of New Cities founded in this period, from Constantinople to Reccopolis in Spain, also shows the deep influence of past models. The Idea of the City in Late Antiquity: A Study in Resilience (Cambridge UP, 2025) reveals the adaptability of cities and the endurance of the Greek and Roman world. Sheds fresh light on one of the most important social and cultural developments in the transition from classical antiquity to the world of the Middle Ages Explores developments through the eyes of contemporary writers and documents as well as the archaeological record Of interest to all those concerned with how cities can adapt in a radically changing world ANDREW WALLACE-HADRILL is Emeritus Professor in the Faculty of Classics at the University of Cambridge and an Emeritus Fellow of Sidney Sussex College. He is a Roman cultural historian and his books include Suetonius: The Scholar and His Caesars (1983), Augustan Rome (1993), Houses and Society in Pompeii and Herculaneum (1994), Rome's Cultural Revolution (Cambridge, 2008) and Herculaneum: Past and Future (2011). Former Director of the British School at Rome, he has directed archaeological projects at Pompeii and Herculaneum. This book is the result of his project on the Impact of the Ancient City, which received funding from the European Research Council. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices

Gesprek met Joost Baneke. Hij vertaalde, voorzag van een inleiding en annotaties het werk Variaties van Cassiodorus. Politiek, psychologie en patristiek in de 6e eeuw. Een uitgave van uitgeverij Damon in de serie Middeleeuwse Monastieke Teksten. (https://www.damon.nl/boeken/410-variaties) Cassiodorus (ca. 485 – 580) was ruim dertig jaar ambtenaar en eerste minister in het West-Romeinse rijk onder de Gotische koning Theodorik in de zesde eeuw. Een roerige tijd, waarin overal in Europa, maar ook daarbuiten volksverhuizingen plaatsvonden en conflicten uitbraken. De brieven die hij namens de koning aan allerlei personen (keizers, pausen, bisschoppen, en militaire leiders) schreef, bundelde hij onder de titel Variae. Zij vormen een unieke verzameling en zijn van grote historische betekenis. Na zijn politieke carrière trok hij zich terug uit het openbare leven en wijdde zich aan intellectuele en religieuze bezigheden. Hij stichtte een klooster en speelde een belangrijke rol in het bewaren en overdragen van klassieke en christelijke teksten uit de klassieke oudheid naar de middeleeuwen. Hij schreef er onder andere De anima, een traktaat over de ziel. In Variaties zijn tien brieven en het traktaat over de ziel opgenomen. Ze verschijnen grotendeels voor het eerst in Nederlands.

Vinene i afsnittet er skænket af Korsholm Vin https://korsholm-vin.dk/   Prisen er 800,- i alt for de tre flasker. Ved køb af smagekassen ifm. Vin for Begyndere får man gratis fragt.   Smagekassen bestilles via korsholm-vin.dk´s kontaktformular https://korsholm-vin.dk/bestil-vin/   Skriv teksten "I Campi".       ......................   Der findes et gammel romersk ordsprog omkring vinmarker, som formentlig også kendetegner Valpolicella rigtig godt. Hør hvordan det hænger sammen i dagens afsnit, hvor vi smager tre vine fra huset I Campi, som bliver lavet af vinmager Flavio Pra.   Vi går i dybden med Amarone, Ripasso og Superiore-kategorierne, udfolder druesorten Corvina og smager forskellen på de tre kategorier.   Vi laver også en præsentation af området Valpolicella og kigger lidt historisk på området og dets udbredelse hos os danskere.   Hvad er ripassere og rifermentatione og hvad gør det ved smagen i vinen?   Hvilke stilarter findes der på vinene i Valpolicella og hvad kendetegner smagen i de forskellige Amarone-stilarter? Vi benytter Thomas Ilkjærs inddeling i “gammeldags”,  “nyklassiske”,  “elegante”, “postmoderne” og “mini portvin”.   Hvilke krav og regler findes der, når man skal lave Amarone i Valpolicella?   Den romerkse digter Cassiodorus har lavet et digt om vin fra det nuværende Verona-område - hør digtet i afsnittet.     Vi smager på    1) Valpolicella  Superiore, Campo delle Rocce, I Campi      2) Ripasso Superiore, Campo Ciotoli, I Campi     3) Amarone, Campi Lunghi, I Campi   ..................... Køb vores nye bog "Bobler for begyndere og øvede" her: https://www.saxo.com/dk/bobler-for-begyndere_bog_9788773396568 Eller vores bog om vin her: https://www.saxo.com/dk/vin-for-begyndere_bog_9788773391303 Støt Vin for begyndere podcast her https://vinforbegyndere.10er.app/ Besøg os på Facebook og Instagram, hvor man kan se billeder af vinene og få tips til vin og mad sammensætning. https://www.facebook.com/vinforbegyndere https://www.instagram.com/vinforbegyndere Web: https://www.radioteket.dk/ Kontakt: radioteket@radioteket.dk Musik: Jonas Landin Lyt vores bog som lydbog her: Køb den her https://www.saxo.com/dk/vin-for-begyndere-og-oevede_lydbog_9788773397374          

Send us a textWhen civilization is crashing down all around you, what do you do? Retreat to the hills, build a monastery, and preserve what you can. That is exactly what Cassiodorus did in the 6th century when he founded the Vivarium, an Italian monastery dedicated to copying, emending, and preserving the classics of Greek and Roman literature. In this episode, Jonathan and Ryan take a look at the proposed curriculum and list of great books and authors that Cassiodorus recommended for his students.Richard M. Gamble's The Great Tradition: https://amzn.to/3Q4lRnORule of Saint Benedict: https://bookshop.org/a/25626/9780375700170Athanasius' Life of Anthony: https://bookshop.org/a/25626/9780809122950Virgil's Georgics: https://amzn.to/417pzFKNew Humanists is brought to you by the Ancient Language Institute: https://ancientlanguage.com/Links may have referral codes, which earn us a commission at no additional cost to you. We encourage you, when possible, to use Bookshop.org for your book purchases, an online bookstore which supports local bookstores.Music: Save Us Now by Shane Ivers - https://www.silvermansound.com

We often think of modernity as a time period in history. But people have been claiming to be modern since at least c. 550 AD, when the Roman writer Cassiodorus used the term modernus to mark off everything that had happened since the fall of the Roman Empire. Harvard scholar Michael Puett takes us back much further, to the third century BC in ancient China, when a series of emperors claimed modernity to consolidate their rule. Puett argues that modernity is best understood as a claim to freedom from the past. By recognizing two forms of modernity claim—one that tries to erase the past and another that tries to master it—we can better understand what is at stake in our own invocations of “modernity."

Containing Matters which are best Discussed with Brandy. Timestamps: introductions, de Camp background (0:00) non-spoiler discussion, historical background (42:02) spoiler summary, discussion (1:12:09) Bibliography: Ashley, Mike and Tymn, Marshall - "Science Fiction, Fantasy, and Weird Fiction Magazines: (Historical Guides to the World's Periodicals and Newspapers)" (1985) Cassiodorus - "The Letters of Cassiodorus" (6. c) https://www.gutenberg.org/cache/epub/18590/pg18590-images.html de Camp, L. Sprague - "Time and Chance: An Autobiography" (1996) Hodgkin, Thomas - "Theodoric the Goth - Barbarian Champion of Civilisation" (1897) https://www.gutenberg.org/cache/epub/20063/pg20063-images.html Hodgkin, Thomas - "Italy and Her Invaders" (1892) https://penelope.uchicago.edu/Thayer/E/Gazetteer/Places/Europe/Italy/_Texts/HODIHI/home.html Nevala-Lee, Alec - "Astounding: John W. Campbell, Isaac Asimov, Robert A. Heinlein, L. Ron Hubbard, and the Golden Age of Science Fiction" (2018) Pringle, David - "The Ultimate Encyclopedia of Science Fiction: The Definitive Illustrated Guide" (1996) Procopius - "The Secret History of the Court of Justinian" (558) https://www.gutenberg.org/cache/epub/12916/pg12916.html Shippey, Tom - "Science Fiction and the Idea of History" in "Hard Reading: Learning from Science Fiction" (2016) Stableford, Brian - "Science Fact and Science Fiction: An Encyclopedia" (2006)

500 - 511 CE Theodoric and Cassiodorus work to prevent war in Western Europe, while crafting an image of imperial majesty. In the end, it works out pretty well for the Ostrogoths. Episode Website Sources Support the Show Title Music: "The Britons" by Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 http://creativecommons.org/licenses/by/3.0/ Sound effects from freesound.com

Before we take a little break from our usual chronological narrative, (Next surprise episode or two) let's take a look what proto-Finns were doing before "Viking Age". We have mysteries, more Tolkien (he was fan of Finnish language after all!), Finnish weapon Angon and much more!  Email: thofpodcast@gmail.com Twitter: https://twitter.com/thofpodcast Facebook: http://facebook.com/ThofPodcast   Mentioned in this episode: Varkaus Fennoscandia Vöyrin Käldamäki Käldamäki 3D-Face reconstruction Cassiodorus and Procopious Merovingi family Eura-Köyliö Angon Spear Leväluhta Israel Alftanus Nature magazine    Sources Ilari Aalot, Elina Helkala, Matka muinaiseen Suomeen: 11 000 vuotta ihmisen jälkiä, Atena Kustannus Oy, 2017 Georg Haggrén, Petri Halinen, Mika Lavento, Sami Raninen & Anna Wessman, Muinaisuutemme jäljet, Gaudeamus Oy, 2015 Juha Hurme, Niemi, Teos, 2017 Eino Jutikkala, Kauko Pirinen, A History of Finland, Translated from Finnish by Paul Sjöblom, WS Bookwell Oy, 2003 David Kirby, A Concise History of Finland, Cambridge University Press, 2006 Henrik Meinaner A History of Finland, Translated from Swedish by Tom Geddes, C. Hurst & Co., 2011 Pentti Virrankoski, Suomen Historia, Suomalaisen Kirjallisuuden Seura 2019

“…drinkable purple of astonishing delightfulness,” Cassiodorus, a Roman statesman, said of the Recioto wines of Valpolicella in the 6th century. This episode explores the Valpolicella appellations, region, grapes, styles and history. Which wines were discovered by mistake - and are still "astonishing delightfulness" to this day, and what does Ernest Hemingway have to do with any of it? Resources from this episode: Books: Grapes and Wines: A comprehensive guide to varieties and flavours, Clarke, O. and Rand, M. (2010) Oxford Companion to Wine, 4th Edition, Robinson, J. and Harding, J. (2015) Vino Italiano: The regional wines of Italy, Bastianich, J. and Lynch, D. (2005) World Atlas of Wine, 7th Edition, Johnson, H. and Robinson, J. (2013) Websites: Do Bianchi (16 Jan 2012): Hemingway’s Valpolicella and the Quintarelli Legacy https://dobianchi.com/2012/01/16/hemingways-valpolicella-and-the-quintarelli-legacy/ Consorzio Tutela Vini Valpolicella http://cms.consorziovalpolicella.it/en/valpolicella-doc Decanter Magazine (10 April 2017): The Alpha and Omega Wine, Jefford, A. https://www.decanter.com/wine-news/taste-valpolicella-ripasso-recioto-366038/ Italian Wine Central https://italianwinecentral.com/denomination/valpolicella-doc/ Somm Journal (April/May 2020): Unraveling Valpolicella, Leicht L. https://online.fliphtml5.com/rjut/fofc/ Podcast: Glass in Session®: (2020) S3E4: Wine from Dried Grapes https://glassinsession.libsyn.com/s3e4-wine-from-dried-grapes   Glass in Session® is a registered trademark of Vino With Val, LLC. Music: Addict Sound (Jamendo.com cc_Standard License, Jamendo S.A.)

Augustine remains among the most well-known Fathers of the early Church. But, how did Augustine’s writings become known to a wider audience after his death? In this episode, we will explore how Augustine’s writings survived in to sixth century Italy through the work of Cassiodorus. Augustine had an initial audience among Italy’s Christians. Even from his earliest days as a priest and bishop, he was already receiving requests from friends and church officials in Italy to write books and letters in response to their questions. Italy was one of the primary places where Augustine had a voracious readership. On the basis of this readership, Cassiodorus, nearly 100 years after Augustine’s death, went hunting around the city of Rome and elsewhere for manuscripts of Augustine’s writings. Through these concerted efforts and through a strong network of colleagues, Cassiodorus was able to establish a formidable theological library with some of the writings of Augustine. Join us this week as we talk about the reception of Augustine’s writings in Late Antiquity and the Early Middle Ages.   To comment on this show or provide feedback, please navigate to https://catholicheritageshow.com/episode80   The Catholic Heritage is devoted to helping Catholic Christians better understand the history, teachings and culture of their Catholic faith so that they can better love and serve Christ, the Church and their neighbors. Dr. Erik Estrada is a Catholic scholar who holds a Ph.D. from the University of Notre Dame and specializes in the history of Christianity and historical theology. He also completed a licentiate (S.T.L) in theology and patristic science at the Augustinianum Patristic Institute in Rome and a S.T.B. at the Pontifical University of St. Thomas Aquinas. If you would like to invite Dr. Estrada to speak at your next event, you can contact him at feedback@catholicheritageshow.com or 1-909-575-8035. iOS or Android App of the CH Show iOS App of CHS Android App of CHS Newsletter Sign-up for the CH Show To sign up for our podcast’s app newsletter, please navigate to: https://catholicheritageshow.com/appnewsletter/ To sign up for our podcast’s community newsletter, please navigate to: https://catholicheritageshow.com/podcastnewsletter/ To place your name on the waiting list for our future learning site, please navigate to: https://catholigheritageinstitute.com    Follow the Catholic Heritage Show on Social Media:   The Main Catholic Heritage Website: https://catholicheritage.co The Show’s Website: https://catholicheritageshow.com Instagram: https://www.instagram.com/catholic.heritage.show/ Facebook: https://www.facebook.com/Catholic-Heritage-Show-202869793834233/ Twitter: https://twitter.com/cathheritagshow YouTube Channel   Review our Podcast iTunes (click iTunes > Ratings and Reviews > Write a Review) and Stitcher   How to Connect with Us Comment on the show below Ask a Question via Speakpipe Leave a voicemail for the show at 1-909-575-8035 Email via Contact Form in the Footer of the Site (audio files welcome)   YouTube   How Were the New Testament Books Chosen? Old Age of a Book - https://www.youtube.com/watch?v=5IuYpa_DOkg   What is the Canon of Scripture - Canon is a List of Books -https://www.youtube.com/watch?v=rV9Uc26oPZM   How Were the New Testament Books Chosen? Apostolic Origin of a Book - https://youtu.be/2EARsghZhK8   Criteria for NT Canon Point to Church Authority - https://youtu.be/OYSAemeIiNY   Criteria for Determining New Testament Canon Used by Early Church - https://youtu.be/jSI9jponGUk   Why is the Canon of Scripture Important? - https://youtu.be/xGhDSpSvnkw     #            Title     72 - Early Christian Understanding of Scripture, Tradition and Church Authority - CHS 72 3/10/19   71 - Ambrose's Influence on Augustine - Doctors of the Church Series - CHS 71 3/9/19   70 - Evaluating the Secondary Sources - How to Study the Catholic Heritage Series - CHS 70 3/8/19   69 - The Life and Work of Cardinal Robert Bellarmine 1542-1621 – Doctors of the Church Series – CHS 69   68 - Identify the Genre of a Document – How to Study the Catholic Heritage Series – CHS - 68 3/3/19   67 – The Problem with Secret Information about Pope Francis and the US Catholic Bishops – CHS 67 3/2/19   66 - My Recent Trip to the Civil Rights Museum in Greensboro North Carolina – CHS 66 2/28/19   65 - Identifying the Commitments of the Author – How to Study the Catholic Heritage Series – CHS 65 2/27/19   64 - What is the Best English Translation of the Bible in 2019? – CHS 64   63 - Did Catholicism Exist before the Emperor Constantine? – CHS 63 2/25/19   62 - The Gnostic Character of Recent Catholic Criticisms of Pope Francis - CHS 62 2/24/19   61 - Expect the Unexpected from the Sources – How to Study the Catholic Heritage Series – CHS 61 2/23/19   60 - How Fair is Media Coverage of Pope Francis’ Words? – CHS 60 2/22/19      59 - Objectives of the Author - How to Study the Catholic Heritage Series - CHS 59 2/21/19   58 - Catholic Disregard for the Second Vatican Council - CHS 58   55 - How Did Augustine’s Writings Survive the Vandal Invasion of North Africa – CHS 55   54 - What Are the Main Objectives When Studying Church History – CHS 54   53 - How to Locate the Primary Sources for the Study of the Catholic Heritage - CHS 53 2/8/19   52 - What Are the Primary Sources? – How to Study the Catholic Heritage Series – CHS 52 2/7/19   51 - Did Philo of Alexandria Reject the Deuterocanonical Books? – CHS 51 2/5/19   50 - Is Doing History an Option? – CHS 50 2/2/19   49 - Was There a Canon of Scripture in North Africa before 393? – CHS 49 1/20/19   48 - Does Quotation Equal Canonicity? Pt 3 – CHS 48 1/20/19   45 - How to Locate Primary Sources of the Catholic Heritage – CHS 45   44 - Does Quotation Equal Canonicity? Pt 1 - CHS 44 1/9/19   43 – What Have I Learned from My 2018 Work on the Catholic Heritage Show? – CHS 43 – 1/4/19   *05 - How Important Is Context for the Study of Catholic History?- CHSae 05 12/27/18    42 - What Does Incarnation Mean in Christianity 12/25/18   41 - The Canon of Scripture and Christian Unity 12/24/18   40 - Some Reflections on the Current Crisis in the Catholic Church 12/21/18   39 - What Does Heresy and Orthodoxy Mean? 12/14/18   38 - Who Were the Heresiologists? 12/11/18   37 - Jesus, the Apostles, the First-Century Church and the Canon  12/9/18   36 - The Canon of Scripture and How Christians Know Anything About Christianity 12/7/18   35 - Examples of Fraternal Correction in Church History 12/6/18   34 - The Principle of Fraternal Correction and Its Biblical Bases 12/5/18   33 - The Study of History and the Current Crisis in the Catholic Church 12/3/18   32 - Anonymity in Ancient Christian Texts 12/4/18   31 - The Muratorian Canon and Its Unique Character 12/ 2/18                                              30 - Jerome’s Supporters and Opponents 12/1/18   29 - Jerome and the Knowledge of Hebrew in Early Church 11/27/18   28 - Jerome, Scholarship and the Deuterocanonical Books 11/27/18   27 -  Augustine, Jerome and Their Use of Each Other’s Writings - 11/23/18   26 - The Bible and the Canon – Similarities and Differences in Terminology - 11/23/18   25 - Jerome and the Old Testament Canon pt 2 – Three Perspectives on Deuterocanonical Books - 10/22/18   24 - Jerome and the Old Testament Canon pt 1 – Life, Context and Work - 10/18/18   23 - Origen’s Life, Writings, Reception and Orthodoxy - 9/25/18   22 - The Old Testament Canon Pt 2 - The Church's Selection of Books - 9/25/18   21 - The Old Testament Canon Pt 1 - Between Jewish Diversity and Gnostic Rejections - 9/17/18   20 - The Papacy and Catholic Identity -  9/13/18   19 - St. Augustine on Sinful Clergy, Donatism and the Spiritual Life - 9/6/8   18 - Church Scandals, the Papacy and Augustine of Hippo - 8/29/18   17 - Gnosticism and the Canon of Scripture - 8/20/18   16 - Conclusion for How the New Testament was Formed pt 10 - 8/14/18   15 - Papal Approval - How the New Testament Was Formed pt 9 -  8/7/18   14 - Ignatius of Loyola and His Impact - 7/31/18   13 - Conciliar Reception - How the New Testament Was Formed - pt. 8 - 7/26/18   12 - Patristic Reception - How the New Testament Was Formed - pt. 7 - 7/17/18   11 - Orthodoxy - How the New Testament Was Formed - pt. 6 - 7/10/18   10 - Reception of Books by the Churches - How the New Testament Was Formed pt. 5 -  7/3/18   9 - Apostolic Transfer of Books - How the New Testament Was Formed - pt 4 - 6/26/18   8 - Antiquity - How the New Testament Was Formed pt 3 - 6/22/18   7 - Apostolic Origin - How the New Testament Was Formed pt 3 - NT Canon Series pt 2 -6/19/18   6 - The Criteria Used by the Early Church to Determine the Canon of the New Testament - My Thesis - Canon of Scripture pt 4 - 6/13/18   5 - Which Criteria Did the Early Church Use to Determine the Canon of the Old Testament - Canon of Scripture pt 3 - 6/5/18   4 - When Was the Canon of the Bible Established? - Canon of Scripture pt 2 - 5/29/18   3 - What is the Canon of Scripture and Why it is Important - Canon of Scripture pt 1 - 5/23/18   2 - Ragheed Aziz Ganni (1972-2007) - Priest, Friend and Martyr - 5/18/18   1 - Introduction to the Catholic Heritage Show and Bio of Dr Erik Estrada - 5/8/18   Music provided by Pond5.

ODE TO NAPOLEON BUONAPARTE by Lord Byron with annotations from Peter Cochran [Byron wrote the poem in several stages. The earliest manuscript (at Texas) was created on April 10th 1814, and contains stanzas 1, 4, 6-12, and 14-16; Byron then added stanzas 5, 13, 2, and 3 to it. Stanzas 17, 18 and 19 were written – so it used to be said – at the request of John Murray, to increase the size of the book and thus to avoid paying stamp tax on it. But Andrew Nicholson, in Napoleon’s ‘last act’ and Byron’s Ode, (Romanticism 9.1, 2003, p.68) writes that there was no such condition attached to stamp tax.The Ode was published at high speed, first anonymously (with fifteen stanzas) on April 16th 1814. All editions from the third onwards have an additional stanza 5. Not until the twelfth edition does Byron’s name appear. Stanzas 17, 18, and 19 were not printed in Byron’s lifetime. Byron wanted to dedicate the poem to Hobhouse, but Hobhouse declined.]   “Expende Annibalem:—quot libras in duce summoInvenies?—— JUVENAL, Sat.X. “The Emperor Nepos13 was acknowledged by the Senate, by the Italians, and by theProvincials of Gaul; his moral virtues, and military talents, were loudly celebrated; and thosewho derived any private benefit from his government, announced in prophetic strains therestoration of public felicity.* * * * * * * * * * * * *“By this shameful abdication, he protracted his life a few years, in a very ambiguous state,between an Emperor and an Exile, till———— Gibbon’s Decline and Fall, vol. 6, p.220.   1. ’Tis done – but yesterday a King! And armed with Kings to strive – And now thou art a nameless thing: So abject – yet alive! Is this the Man of thousand thrones,  Who strewed our earth with hostile bones, And can he thus survive? Since he, miscalled the Morning Star, Nor man nor fiend hath fallen so far. – 2. Ill-minded man! why scourge thy kind  Who bowed so low the knee? By gazing on thyself grown blind, Thou taught’st the rest to see; With might unquestioned – power to save – Thine only gift hath been the grave  To those that worshipped thee; Nor till thy fall could mortals guess 12: “Put Hannibal in the scales: how many pounds will that peerless / General mark up today?” – tr.Peter Green. The first of many references to historical and mythical over-reachers with which B. cutsNapoleon down to size.13: Julius Nepos, Emperor of the Western Roman Empire after it had ceased to exist. Killed by his ownmen.14: BYRON’S NOTE: Lucifer was Satan’s name before he rebelled and fell. Ambition’s less than littleness! – 3. Thanks for that lesson – it will teach To after-warriors more  Than high Philosophy can preach, And vainly preached before. That spell upon the minds of men Breaks, never to unite again, That led them to adore  Those Pagod things of sabre-sway, With fronts of brass, and feet of clay. 4. The triumph, and the vanity, The rapture of the strife * – The earthquake-voice of Victory,  To thee the breath of Life; The sword, the sceptre, and that sway Which Man seemed made but to obey, Wherewith Renown was rife – All quelled! – Dark Spirit! what must be  The Madness of thy Memory!* Certaminis guadia, the expression of Attila in his harangue to his army, previous to thebattle of Chalons, given in Cassiodorus. 5 The Desolator desolate! The Victor overthrown! The Arbiter of others’ fate A Suppliant for his own! Is it some yet imperial hope That with such change can calmly cope, Or dread of death alone? To die a Prince – or live a slave – Thy choice is most ignobly brave! 6. He * who of old would rend the oak, Dreamed not of the rebound; Chained by the trunk he vainly broke – Alone – how looked he round? Thou, in the sternness of thy strength,  15: Attila the Hun lost the battle of Challons (451 AD).16: Received stanza 5 does not appear in the first editions.17: Echoes Johnson, The Vanity of Human Wishes, 213-14: Condemn’d a needy Suppliant to wait, /While Ladies interpose, and Slaves debate. A reference to Charles XII of Sweden, Johnson’s equivalentto Juvenal’s Hannibal.18: Napoleon attempted suicide while this poem was in proof stage. An equal deed hast done at length, And darker fate hast found: He fell, the forest prowlers’ prey; But thou must eat thy heart away!* Milo.19 7. The Roman, * when his burning heart  Was slaked with blood of Rome, Threw down the dagger – dared depart, In savage grandeur, home. – He dared depart in utter scorn Of Men that such a yoke had borne,  Yet left him such a doom! His only glory was that hour Of self-upheld abandoned power. – And Earth hath spilt her blood for him, Who thus can hoard his own! And Monarchs bowed the trembling limb, And thanked him for a throne! Fair Freedom! we may hold thee dear, When thus thy mightiest foes their fear In humblest guise have shown. Oh! ne’er may tyrant leave behind A brighter name to lure mankind!  11. Thine evil deeds are writ in gore, Nor written thus in vain – Thy triumphs tell of fame no more, Or deepen every stain: If thou hadst died as Honour dies.  Some new Napoleon might arise, To shame the world again – But who would soar the solar height, To set in such a starless night? 12. Weighed in the balance, hero dust  Is vile as vulgar clay; Thy scales, Mortality! are just To all that pass away: But yet methought the living great Some higher sparks should animate,  To dazzle and dismay: Nor deem’d Contempt could thus make mirth Of these, the Conquerors of the earth. 13. And she, proud Austria’s mournful flower, Thy still imperial bride; How bears her breast the torturing hour? Still clings she to thy side? Must she too bend, must she too share Thy late repentance, long despair, Thou throneless Homicide?  If still she loves thee, hoard that gem, – ’Tis worth thy vanished Diadem!14. Then haste thee to thy sullen Isle, And gaze upon the Sea; That element may meet thy smile – It ne’er was ruled by thee! 22: Napoleon’s second wife, Maria Louisa, daughter of the Austrian Emperor.23: Elba. Or trace with thine all idle hand In loitering mood upon the sand That Earth is now as free! That Corinth’s pedagogue hath now  Transferred his by-word to thy brow. – 15. Thou Timour! in his Captive’s cage * What thoughts will there be thine, While brooding in thy prisoned rage? But one – “The World was mine!”  Unless, like he of Babylon, All Sense is with thy Sceptre gone, Life will not long confine That Spirit poured so widely forth – So long obeyed – so little worth!  * The cage of Bajazet, by order of Tamerlane. 16. Or, like the thief of fire * from heaven, Wilt thou withstand the shock? And share with him, the unforgiven, His vulture and his rock! Foredoomed by God – by man accurst, And that last act, though not thy worst, The very Fiend’s arch mock; † He in his fall preserved his pride, And, if a mortal, had as proudly died! * Prometheus.† “The fiend’s arch mock—“To lip a wanton, and suppose her chaste.”— Shakespeare.29 There was a day – there was an hour,  24: English naval victories, particularly those of Nelson, had destroyed French naval power.25: Dionysus the Younger of Syracuse, the tyrant whom Plato tried to tutor, was expelled from the cityand set himself up as a schoolteacher in Corinth.26: Nebuchadnezzar.27: BYRON’S NOTE: Legend has it that, upon defeating him, Tamburlaine the Great imprisonedBajazet, the Turkish Emperor, in a travelling cage. Byron parallels Bajazet with Napoleon andTamburlaine with Wellington.28: BYRON’S NOTE: Prometheus, who was punished by Zeus for stealing fire from Heaven andgiving it to Man. Fastened to a rock, he was visited daily by a vulture which ate his liver. B. wrote thefollowing at some time in 1814, addressed to Napoleon, and referring to Prometheus:Unlike the offence, though like would be the fate,His to give life, but thine to desolate;He stole from Heaven the flame, for which he fell,Whilst thine was stolen from the native Hell. (CPW III 269)29: BYRON’S NOTE: Iago’s words at Othello, IV i 70-1. While earth was Gaul’s – Gaul thine – When that immeasurable power Unsated to resign Had been an act of purer fame Than gathers round Marengo’s name And gilded thy decline, Through the long twilight of all time, Despite some passing clouds of crime. 18. But thou forsooth must be a King And don the purple vest, As if that foolish robe could wring Remembrance from thy breast. Where is that faded garment? where The gewgaws thou wert fond to wear, The star,31 the string, the crest? Vain froward child of Empire! say, Are all thy playthings snatched away?19. Where may the wearied eye repose When gazing on the Great; Where neither guilty glory glows,  Nor despicable state? Yes – One – the first – the last – the best – The Cincinnatus of the West, Whom Envy dared not hate, Bequeathed the name of Washington, To make man blush there was but one!] 30: Napoleon won the battle of Marengo in 1800.31: For second thoughts here, see On the Star of the Legion of Honour (printed below).32: Lucius Quinctius Cincinattus was always being called from his farm to rule Rome, and alwaysreturning. B. would have us see Washington as a similarly austere Republican hero, unlike Napoleon.33: The following two spurious stanzas were printed in The Morning Chronicle of April 27th 1814: 20. Yes! better to have stood the storm, A Monarch to the last! Although that heartless fireless form Had crumbled in the blast: Than stoop to drag out Life’s last years, The nights of terror, days of tears For all the splendour past; Then, – after ages would have read Thy awful death with more than dread. 21. A lion in the conquering hour! In wild defeat a hare! Thy mind hath vanished with thy power, For Danger brought despair. The dreams of sceptres now depart, And leave thy desolated heart The Capitol of care! Dark Corsican, ’tis strange to trace

Please support Pints With Aquinas on Patreon here. Get your next bag of coffee here. Here is the text from Aquinas: Perfection for man consists in the love of God and of neighbor. Now, the three Commandments which were written on the first tablet pertain to the love of God; for the love of neighbor there were the seven Commandments on the second tablet. But we must “love, not in word nor in tongue, but in deed and in truth” [1 Jn 3]. For a man to love thus, he must do two things, namely, avoid evil and do good. Certain of the Commandments prescribe good acts, while others forbid evil deeds. And we must also know that to avoid evil is in our power; but we are incapable of doing good to everyone. Thus, St. Augustine says that we should love all, but we are not bound to do good to all. But among those to whom we are bound to do good are those in some way united to us. Thus, “if any man does not take care of his own, especially of those of his house, he has denied the faith” [1 Tim 5:8]. Now, amongst all our relatives there are none closer than our father and mother. “We ought to love God first,” says St. Ambrose, “then our father and mother.” Hence, God has given us the Commandment: “Honor your father and your mother.” The Philosopher also gives another reason for this honor to parents, in that we cannot make an equal return to our parents for the great benefits they have granted to us; and, therefore, an offended parent has the right to send his son away, but the son has no such right [Ethics V]. Parents, indeed, give their children three things. The first is that they brought them into being: “Honor your father, and forget not the groanings of your mother; remember that through them you were born” [Sir 7:29-30]. Secondly, they furnished nourishment and the support necessary for life. For a child comes naked into the world, as Job relates (1:24), but he is provided for by his parents. The third is instruction: “We have had fathers of our flesh for instructors” [Hb 12:9]. “Do you have children? Instruct them” [Sir 7:25]. Parents, therefore, should give instruction without delay to their children, because “a young man according to his way, even when he is old will not depart from it” [Prov 22:6]. And again: “It is good for a man when he has borne the yoke from his youth” [Lam 3:27]. Now, the instruction which Tobias gave his son (Tob 4) was this: to fear the Lord and to abstain from sin. This is indeed contrary to those parents who approve of the misdeeds of their children. Children, therefore, receive from their parents birth, nourishment, and instruction. Now, because we owe our birth to our parents, we ought to honor them more than any other superiors, because from such we receive only temporal things: “He who fears the Lord honors his parents, and will serve them as his masters that brought him into the world. Honor your father in work and word and all patience, that a blessing may come upon you from him” [Sir 3:10]. And in doing this you shall also honor thyself, because “the glory of a man is from honor of his father, and a father without honor is the disgrace of his son” [Sir 3:13]. Again, since we receive nourishment from our parents in our childhood, we must support them in their old age: “Son, support the old age of your father, and grieve him not in his life. And if his understanding fail, have patience with him; and do not despise him when you are in your strength... Of what an evil fame is he who forsakes his father! And he is cursed of God who angers his mother” [Sir 3:14,15]. For the humiliation of those who act contrary to this, Cassiodorus relates how young storks, when the parents have lost their feathers by approaching old age and are unable to find suitable food, make the parent storks comfortable with their own feathers, and bring back food for their worn-out bodies. Thus, by this affectionate exchange the young ones repay the parents for what they received when they were young” [Epist. II]. We must obey our parents, for they have instructed us. “Children, obey your parents in all things” [Col 3:20]. This excepts, of course, those things which are contrary to God. St. Jerome says that the only loyalty in such cases is to be cruel [Ad Heliod]: “If any man hate not his father and mother... he cannot be My disciple” [Lk 14:26]. This is to say that God is in the truest sense our Father: “Is not He your Father who possessed you, made you and created you?” [Deut 32:6]. “Honor your father and your mother.” Among all the Commandments, this one only has the additional words: “that you may be long-lived upon the land.” The reason for this is lest it be thought that there is no reward for those who honor their parents, seeing that it is a natural obligation. Hence it must be known that five most desirable rewards are promised those who honor their parents. Grace and Glory.—The first reward is grace for the present life, and glory in the life to come, which surely are greatly to be desired: “Honor your father... that a blessing may come upon you from God, and His blessing may remain in the latter end” [Sir 3:9-10]. The very opposite comes upon those who dishonor their parents; indeed, they are cursed in the law by God [Deut 27:16]. It is also written: “He who is unjust in that which is little, is unjust also in what is greater” [Lk 16:10]. But this our natural life is as nothing compared with the life of grace. And so, therefore, if you do not acknowledge the blessing of the natural life which you owe to your parents, then you are unworthy of the life of grace, which is greater, and all the more so for the life of glory, which is the greatest of all blessings. A Long Life.—The second reward is a long life: “That you may be long-lived upon the land.” For “he who honors his father shall enjoy a long life” [Sir 3:7]. Now, that is a long life which is a full life, and it is not observed in time but in activity, as the Philosopher observes. Life, however, is full inasmuch as it is a life of virtue; so a man who is virtuous and holy enjoys a long life even if in body he dies young: “Being perfect in a short space, he fulfilled a long time; for his soul pleased God” [Wis 4:13]. Thus, for example, he is a good merchant who does as much business in one day as another would do in a year. And note well that it sometimes happens that a long life may lead up to a spiritual as well as a bodily death, as was the case with Judas. Therefore, the reward for keeping this Commandment is a long life for the body. But the very opposite, namely, death is the fate of those who dishonor their parents. We receive our life from them; and just as the soldiers owe fealty to the king, and lose their rights in case of any treachery, so also they who dishonor their parents deserve to forfeit their lives: “The eye that mocks his father and despises the labor of his mother in bearing him, let the ravens pick it out, and the young eagles eat it” [Prov 30:17]. Here “the ravens” signify officials of kings and princes, who in turn are the “young eagles.” But if it happens that such are not bodily punished, they nevertheless cannot escape death of the soul. It is not well, therefore, for a father to give too much power to his children: “Do not give to a son or wife, brother or friend, power over you while you live; and do not give your estate to another, lest you repent” [Sir 33:20]. The third reward is to have in turn grateful and pleasing children. For a father naturally treasures his children, but the contrary is not always the case: “He who honors his father shall have joy in his own children” [Sir 3:6]. Again: “With what measure you measure, it shall be measured to you again” [Mt 7:2]. The fourth reward is a praiseworthy reputation: “For the glory of a man is from the honor of his father” [Sir 3:13]. And again: “Of what an evil fame is he who forsakes his father?” [Sir 3:18]. A fifth reward is riches: “The father’s blessing establishes the houses of his children, but the mother’s curse roots up the foundation” [Sir 3:11].

We reflect back upon the Psalm “By the Waters of Babylon,” heard by many of us in the past three weeks, as a preparation for Great Lent. Its troublesome final verse is read with the help of other portions of Scripture, St. John Chrysostom, Cassiodorus and others, so that we can understand why the psalm retains a valuable place in our worship together.

We reflect back upon the Psalm “By the Waters of Babylon,” heard by many of us in the past three weeks, as a preparation for Great Lent. Its troublesome final verse is read with the help of other portions of Scripture, St. John Chrysostom, Cassiodorus and others, so that we can understand why the psalm retains a valuable place in our worship together.

We reflect back upon the Psalm “By the Waters of Babylon,” heard by many of us in the past three weeks, as a preparation for Great Lent. Its troublesome final verse is read with the help of other portions of Scripture, St. John Chrysostom, Cassiodorus and others, so that we can understand why the psalm retains a valuable place in our worship together.

*Hymns may not match audio.  All material is used for Spiritual/Educational Purposes. MONDAY Evening Prayer God, come to my assistance.- Lord, make haste to help meGlory to the Father and to the Son and to the Holy Spiritas it was in the beginning, is now, and will be forever.  Amen. HYMN Mary, crowned with living light,Temple of the Lord,Place of peace and holiness,Shelter of the Word. Mystery of sinless lifeIn our fallen race,Free from shadow, you reflectPlenitude of grace. Virgin-Mother of our God,Lift us when we fall,Who were named upon theCross Mother of us all. Father, Son and Holy Ghost,Heaven sings your praise;Mary magnifies your nameThrough eternal days. Melody: Glorification 75.75.DMusic: Gossner's Choralbach, Leipzig, 1882Text: Stanbrook Abbey   Or: (Chanted by the Monastic Choir of the Abbey of Notre-Dame Fontgombault)Salve, Regina, mater misericordiae;vita, dulcedo et spes nostra, salve.Ad te clamamus, exsules filii Evae.Ad te suspiramus, gementes et flentesin hac lacrimarum valle.Eia ergo, advocata nostra,illos tuos misericordes oculosad nos converte.Et Iesum, benedictum fructum ventris tui,nobis post hoc exsilium ostende.O clemens, o pia, o dulcis Virgo Maria. Melody: Salve ReginaMusic: Paris, 1634Text: 11th Century   PSALMODYAnt 1: You are all beautiful, O Mary; in you there is no trace of original sin. Or: Mary received a blessing from the Lord and loving kindness from God her savior. Psalm 136Easter HymnWe praise God by recalling his marvelous deeds (Cassiodorus).     I   O give thanks to the Lord for he is good,for his love endures for ever.Give thanks to the God of gods,for his love endures for ever.Give thanks to the Lord of lords,for his love endures for ever; who alone has wrought marvellous works,for his love endures for ever;whose wisdom it was made the skies,for his love endures for ever;who fixed the earth firmly on the seas,for his love endures for ever. It was he who made the great lights,for his love endures for ever.the sun to rule the day,for his love endures for ever.the moon and stars in the night;for his love endures for ever. Ant. 2 You are the glory of Jerusalem, the joy of Israel; you are the fairest of our race. Or: The Most High has made his dwelling place a holy temple.   II   The first-born of the Egyptians he smote,for his love endures for ever.He brought Israel out from their midst,for his love endures for ever;arm outstretched, with power in his hand,for his love endures for ever. He divided the Red Sea in two,for his love endures for ever;he made Israel pass through the midst,for his love endures for ever;he flung Pharaoh and his force in the sea,for his love endures for ever. Through the desert his people he led,for his love endures for ever.Nations in their greatness he struck,for his love endures for ever.Kings in their splendor he slew,for his love endures for ever. Sihon, king of the Amorites,for his love endures for ever;and Og, the king of Bashan,for his love endures for ever. He let Israel inherit their land,for his love endures for ever.On his servant their land he bestowed,for his love endures for ever.He remembered us in our distress,for his love endures for ever. And he snatched us away from out foes,for his love endures for ever;He give food to all living thingsfor his love endures for ever;To the God of heaven give thanks,for his love endures for ever. Ant 3: The robe you wear is white as spotless snow; your face is radiant like the sun. Or: Glorious things are said of you. O Virgin Mary. Canticle                                                      Ephesians 1:3-10God our Savior Praised be the God and Fatherof our Lord Jesus Christ,who has bestowed on us in Christevery spiritual blessing in the heavens. God chose us in himbefore the world beganto be holyand blameless in his sight,to be full of love. He predestined usto be his adopted sons through Jesus Christ,such was his will and pleasure,that all might praise the glorious favorhe has bestowed on us in his beloved. In him and through his blood,we have been redeemed,and our sins forgiven,so immeasurably generousis God’s favor to us. God has given us the wisdomto understand fully the mystery,the plan he was pleasedto decree in Christ.A plan to be carried outin Christ, in the fulness of time,to bring all things into one in him,in the heavens and on earth. FIRST READING                                                       Romans 5:20-21 Where sin increased, grace overflowed all the more, so that, as sin reigned in death, grace also might reign through justification for eternal life through Jesus Christ our Lord. OR                                                                  Ephesians 5:25-27 Christ loved the church and handed himself over for her to sanctify her, cleansing her by the bath of water with the word, that he might present to himself the church in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. OR                                                                  James 3:13-18 Who among you is wise and understanding? Let him show his works by a good life in the humility that comes from wisdom.  But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. Wisdom of this kind does not come down from above but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there is disorder and every foul practice. But the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity.  And the fruit of righteousness is sown in peace for those who cultivate peace. SECOND READING From a homily delivered at the Council of Ephesus by Saint Cyril of Alexandria, bishop(Hom. 4: PG 77,991,995-996) Mary, Mother of God, we salute you. Precious vessel, worthy of the whole world’s reverence, you are an ever-shining light, the crown of virginity, the symbol of orthodoxy, an indestructible temple, the place that held him whom no place can contain, mother and virgin. Because of you the holy gospels could say: Blessed is he who comes in the name of the Lord. We salute you, for in your holy womb was confined him who is beyond all limitation. Because of you the holy Trinity is glorified and adored; the cross is called precious and is venerated throughout the world; the heavens exult; the angels and archangels make merry; demons are put to flight; the devil, that tempter, is thrust down from heaven; the fallen race of man is taken up on high; all creatures possessed by the madness of idolatry have attained knowledge of the truth; believers receive holy baptism; the oil of gladness is poured out; the Church is established throughout the world; pagans are brought to repentance. What more is there to say? Because of you the light of the only-begotten Son of God has shone upon those who sat in darkness and in the shadow of death; prophets pronounced the word of God; the apostles preached salvation to the Gentiles; the dead are raised to life, and kings rule by the power of the holy Trinity. RESPONSORYBy this I know you have chosen me. - By this I know you have chosen me.You have not let my enemy triumph over me. - You have chosen me.Glory to the Father... - By this I know you have chosen me. Or: I shall glorify you, Lord, for you have rescued me. - I shall glorify you, Lord, for you have rescued me.You have not let my enemies rejoice over me - for you have rescued me.Glory to the Father... - I shall glorify you, Lord, for you have rescued me. CANTICLE OF MARY                                                      Luke 1:46-55Ant: Hail Mary, full of grace, the Lord is with you. Blessed are you among women and blessed is the fruit of your womb, alleluia Or: All generations will call me blessed: the Almighty has done great things for me. My soul rejoices in the Lord.   My soul proclaims the greatness of the Lord,my spirit rejoices in God my Savior;for he has looked with favor on his lowly servant. From this day all generations will call me blessed:the Almighty has done great things for me,and holy is his Name. He has mercy on those who fear himin every generation. He has shown the strength of his arm,he has scattered the proud in their conceit. He has cast down the mighty from their thrones,and has lifted up the lowly. He has filled the hungry with good things,and the rich he has sent away empty. He has come to the help of his servant Israel,for he has remembered his promise of mercy,The promise he made to our fathers,to Abraham and his children for ever. Glory to the Father, and to the Son, and to the Holy Spirit:as it was in the beginning, is now, and will be for ever. Amen. INTERCESSIONS Let us praise God our almighty Father, who wished that Mary, his Son's mother, be celebrated by each generation. Now in need, we ask: Mary, full of grace, intercede for us.   O God, worker of miracles, you made the immaculate Virgin Mary share, body and soul, in your Son's glory in heaven,- direct the hearts of your children to that same glory. You made Mary our mother. Through her intercession grant strength to the weak, comfort to the sorrowing, pardon to sinners,- salvation and peace to all. You made Mary the mother of mercy,- may all who are faced with trials feel her motherly love. You wished Mary to be the mother of the family in the home of Jesus and Joseph,- may all mothers of families foster love and holiness through her intercession. You crowned Mary queen of heaven,- may all the dead rejoice in your kingdom with the saints for ever. Our Father... CONCLUDING PRAYERFather,you prepared the Virgin Maryto be the worthy mother of your Son.You let her share beforehandin the salvation Christ would bring by his death,and kept her sinless from the first moment of her conception.Help us by her prayersto live in your presence without sin.We ask this through our Lord Jesus Christ, your Son,who lives and reigns with you and the Holy Spirit,one God, for ever and ever.   Alternative Prayer   Father,the image of the Virgin is found in the Church.Mary had a faith that your Spirit preparedand a love that never knew sin,for you kept her sinless from the first moment of her conception.Trace in our actions the lines of her love,in our hearts her readiness of faith.Prepare once again a world for your Sonwho lives and reigns with you and the Holy Spirit,one God, for ever and ever. May the Lord bless us,protect us from eviland bring us to everlasting life. -  Amen.  

*Hymns may not match audio.  All material is used for Spiritual/Educational Purposes. MONDAY Morning Prayer God, come to my assistance.- Lord, make haste to help meGlory to the Father and to the Son and to the Holy Spiritas it was in the beginning, is now, and will be forever.  Amen. HYMN Mary immaculate, star of the morning,Chosen before the creation began,Chosen to bring, for thy bridal adorning,Woe to the serpent and rescue to man. Here, in an orbit of shadow and sadness,Veiling thy splendor, thy course thou hast run;Now thou art throned in all glory and gladness,Crowned by the hand of the savior and Son. Sinners, we worship thy sinless perfection;Fallen and weak for thy pity we plead;Grant us the shield of thy sovereign protection,Measure thine aid by the depth of our need. Bend from thy throne at the voice of our crying,Bend to this earth which thy footsteps have trod;Stretch out thine arms to us, living and dying,Mary immaculate, Mother of God. Melody: Liebster Immanuel 11.10.11.10Music: Melody from Himmels-Lust 1675, adapted and   harmonized by J.S. Bach, 1685-1750Text: F.W. Weatherell   Or: Virgin of virgins,you were untouched by that stain of sin,that first of all evils,the sad inheritance of the human race.From my earliest yearsI have placed my hope in you.Where the power of evil overcomes meand makes my life too sinful for your gaze,all the more will your unbounded compassionshow me your generous love,because my suffering is so deep,my sinfulness so unworthy of your aid. Luis de Leon (1527/1528-1591)   PSALMODYAnt.1 Oh Mother, how pure you are, you are untouched by sin; yours was the privilege to carry God within you. or: Blessed are you, O Mary, for the world's salvation came forth from you; now in glory, you rejoice forever with the Lord.  Intercede for us with your Son. Psalm 90May we live in the radiance of GodThere is no time with God: a thousand years, a single day: it is all one (2 Peter 3:8) O Lord, you have been our refugefrom one generation to the next.Before the mountains were bornor the earth or the world brought forth,you are God, without beginning or end. You turn men back to dustand say: “go back, sons of men.”To your eyes a thousand yearsare like yesterday, come and gone,no more than a watch in the night. You sweep men away like a dream,like grass which springs up in the morning.In the morning it springs up and flowers:by evening it withers and fades. So we are destroyed in your anger,struck with terror in your fury.Our guilt lies open before you;our secrets in the light of your face. All our days pass away in your anger.Our life is over like a sigh.Our span is seventy yearsor eighty for those who are strong. And most of these are emptiness and pain.They pass swiftly and we are gone.Who understands the power of your angerand fears the strength of your fury? Make us know the shortness of our lifethat we may gain wisdom of heart.Lord, relent! Is your anger for ever?Show pity to your servants. In the morning, fill us with your love;we shall exult and rejoice all our days.Give us joy to balance our afflictionfor the years when we knew misfortune. Show forth your work to your servants;let your glory shine on their children.Let the favor of the Lord be upon us:give success to the work of our hands,give success to the work of our hands. Ant. 2  The Lord God most high has blessed you, Virgin Mary, above all the women on the earth. Or: You are the glory of Jerusalem, the joy of Israel; you are the fairest of our race.   Canticle                                                       Isaiah 42:10-16God victor and saviorThey were singing a new hymn before the throne of God (Revelation 14:3)   Sing to the LORD a new song,his praise from the end of the earth:Let the sea and what fills it resound,the coastlands, and those who dwell in them.Let the steppe and its cities cry out,the villages where Kedar dwells; Let the inhabitants of Sela exult,and shout from the top of the mountains.Let them give glory to the LORD,and utter his praise in the coastlands. The LORD goes forth like a hero,like a warrior he stirs up his ardor;He shouts out his battle cry,against his enemies he shows his might: I have looked away, and kept silence,I have said nothing, holding myself in;But now, I cry out as a woman in labor,gasping and panting. I will lay waste mountains and hills,all their herbage I will dry up;I will turn the rivers into marshes,and the marshes I will dry up. I will lead the blind on their journey;by paths unknown I will guide them.I will turn darkness into light before them,and make crooked ways straight. Ant. 3:  Sinless virgin, let us follow joyfully in your footsteps; draw us after you in the fragrance of your holiness. Or: O Virgin Mary, how great your cause for joy; God found you worthy to bear Christ our Savior. Psalm 146Those who trust in God know what it is to be happyTo praise God in our lives means all we do must be for his glory (Arnobius)   My soul, give praise to the Lord;I will praise the Lord all my days,make music to my God while I live. Put no trust in princes,in mortal men in whom there is no help.Take their breath, they return to clayand their plans that day come to nothing. He is happy who is helped by Jacob's God,whose hope is in the Lord his God,who alone made heaven and earth,the seas and all they contain. It is he who keeps faith for ever,who is just to those who are oppressed.It is he who gives bread to the hungry,the Lord, who sets prisoners free, the Lord who gives sight to the blind,who raises up those who are bowed down,the Lord, who protects the strangerand upholds the widow and orphan. It is the Lord who loves the justbut thwarts the path of the wicked.The Lord will reign for ever,Zion's God, from age to age. FIRST READING                                                      Isaiah 43:1 But now, thus says the LORD,  who created you, O Jacob,  and formed you, O Israel:Fear not, for I have redeemed you;  I have called you by name: you are mine. Or                                                       Galatians 4:4-5 But when the fullness of time had come, God sent his Son, born of a woman, born under the law, to ransom those under the law, so that we might receive adoption. Or                                                      Proverbs 8:22-31   Mary in the mind of God   "The LORD begot me, the first-born of his ways,  the forerunner of his prodigies of long ago;From of old I was poured forth,  at the first, before the earth.When there were no depths I was brought forth,  when there were no fountains or springs of water;Before the mountains were settled into place,  before the hills, I was brought forth;While as yet the earth and the fields were not made,  nor the first clods of the world. "When he established the heavens I was there,  when he marked out the vault over the face of the deep;When he made firm the skies above,  when he fixed fast the foundations of the earth;When he set for the sea its limit,  so that the waters should not transgress his command;Then was I beside him as his craftsman,  and I was his delight day by day,Playing before him all the while,  playing on the surface of his earth;  and I found delight in the sons of men. SECOND READING From a sermon by St. Anselm, bishop(Oratio 52:PL 158, 955-956) Virgin Mary, all nature is blessed in you.   Blessed Lady, sky and stars, earth and rivers, day and night – everything that is subject to the power or use of man – rejoice that through you they are in some sense restored to their lost beauty and are endowed with inexpressible new grace. All creatures were dead, as it were, useless for men or for the praise of God, who made them. The world, contrary to its true destiny, was corrupted and tainted by the acts of men who served idols. Now all creation has been restored to life and rejoices that it is controlled and given splendor by men who believe in God. The universe rejoices with new and indefinable loveliness. Not only does it feel the unseen presence of God himself, its Creator, it sees him openly, working and making it holy. These great blessings spring from the blessed fruit of Mary’s womb. Through the fullness of the grace that was given you, dead things rejoice in their freedom, and those in heaven are glad to be made new. Through the Son who was the glorious fruit of your virgin womb, just souls who died before his life-giving death rejoice as they are freed from captivity, and the angels are glad at the restoration of their shattered domain. Lady, full and overflowing with grace, all creation receives new life from your abundance. Virgin, blessed above all creatures, through your blessing all creation is blessed, not only creation from its Creator, but the Creator himself has been blessed by creation. To Mary God gave his only-begotten Son, whom he loved as himself. Through Mary God made himself a Son, not different but the same, by nature Son of God and Son of Mary. The whole universe was created by God, and God was born of Mary. God created all things, and Mary gave birth to God. The God who made all things gave himself form through Mary, and thus he made his own creation. He who could create all things from nothing would not remake his ruined creation without Mary. God, then, is the Father of the created world and Mary the mother of the re-created world. God is the Father by whom all things were given life, and Mary the mother through whom all things were given new life. For God begot the Son, through whom all things were made, and Mary gave birth to him as the Savior of the world. Without God’s Son, nothing could exist; without Mary’s Son, nothing could be redeemed. Truly the Lord is with you, to whom the Lord granted that all nature should owe as much to you as to himself. RESPONSORYThe God of power has given me his strength. - The God of power has given me his strength.He has kept me in the way of holiness. - And has given me his strength.Glory to the Father... - The God of power has given me his strength. Or: O Virgin Mary, no other daughter of Jerusalem is your equal,for you are the mother of the King of kings,you are the Queen of heaven and of angels. - Blessed are you among womenand blessed is the fruit of your womb.Hail, full of grace; the Lord is with you. - Blessed are you among womenand blessed is the fruit of your womb. CANTICLE OF ZECHARIAH                                                       Luke 1:68-79Ant. The Lord God said to the serpent: I will make you enemies, you and the woman, your offspring and her offspring; she will crush your head, alleluia. Or:  Holy Mary, ever-virgin, Mother of God, blessed are you among women and blessed is the fruit of your womb.   The Messiah and his forerunner   Blessed be the Lord, the God of Israel;he has come to his people and set them free. He has raised up for us a mighty savior,born of the house of his servant David. Through his holy prophets he promised of old,  that he would save us from our enemies,  from the hands of all who hate us. He promised to show mercy to our fathersand to remember his holy covenant. This was the oath he swore to our father Abraham,to set us free from the hands of our enemies,free to worship him without fear,holy and righteous in his sight all the days of our life. You, my child, shall be called the prophet of the Most High,for you will go before the Lord to prepare his way, To give his people knowledge of salvationby the forgiveness of their sins. In the tender compassion of our Godthe dawn from on high shall break upon us,to shine on those who dwell in darkness and the shadow of death,and to guide our feet into the way of peace. Glory to the Father, and to the Son, and to the Holy Spirit:as it was in the beginning, is now, and will be for ever.  Amen. INTERCESSIONS Let us glorify our Savior, who chose the Virgin Mary for his mother. Let us ask him:     May your mother intercede for us, Lord. Sun of Justice, the Immaculate Virgin was the white dawn announcing your rising,- grant that we may always live in the light of your coming. Savior of the world, by your redeeming might you preserved your mother beforehand from all stain of sin,- keep watch over us lest we sin. You are our redeemer, who made the Immaculate Virgin Mary your purest home and a sanctuary of the Holy Spirit:  -  make us temples of your Spirit forever. King of kings, you lifted up your mother, body and soul, into heaven:  -  help us fix our thoughts on things above. Our Father... CONCLUDING PRAYERFather,you prepared the Virgin Maryto be the worthy mother of your Son.You let her share beforehandin the salvation Christ would bring by his death,and kept her sinless from the first moment of her conception.Help us by her prayersto live in your presence without sin.We ask this through our Lord Jesus Christ, your Son,who lives and reigns with you and the Holy Spirit,one God, for ever and ever.   Alternative Prayer   Father,the image of the Virgin is found in the Church.Mary had a faith that your Spirit preparedand a love that never knew sin,for you kept her sinless from the first moment of her conception.Trace in our actions the lines of her love,in our hearts her readiness of faith.Prepare once again a world for your Sonwho lives and reigns with you and the Holy Spirit, one God, for ever and ever. May the Lord bless us,protect us from eviland bring us to everlasting life. -  Amen. Little Office of the Blessed Virgin Mary MONDAY Evening Prayer God, come to my assistance.- Lord, make haste to help meGlory to the Father and to the Son and to the Holy Spiritas it was in the beginning, is now, and will be forever.  Amen. HYMN Mary, crowned with living light,Temple of the Lord,Place of peace and holiness,Shelter of the Word. Mystery of sinless lifeIn our fallen race,Free from shadow, you reflectPlenitude of grace. Virgin-Mother of our God,Lift us when we fall,Who were named upon theCross Mother of us all. Father, Son and Holy Ghost,Heaven sings your praise;Mary magnifies your nameThrough eternal days. Melody: Glorification 75.75.DMusic: Gossner's Choralbach, Leipzig, 1882Text: Stanbrook Abbey   Or: (Chanted by the Monastic Choir of the Abbey of Notre-Dame Fontgombault)Salve, Regina, mater misericordiae;vita, dulcedo et spes nostra, salve.Ad te clamamus, exsules filii Evae.Ad te suspiramus, gementes et flentesin hac lacrimarum valle.Eia ergo, advocata nostra,illos tuos misericordes oculosad nos converte.Et Iesum, benedictum fructum ventris tui,nobis post hoc exsilium ostende.O clemens, o pia, o dulcis Virgo Maria. Melody: Salve ReginaMusic: Paris, 1634Text: 11th Century   PSALMODYAnt 1: You are all beautiful, O Mary; in you there is no trace of original sin. Or: Mary received a blessing from the Lord and loving kindness from God her savior. Psalm 136Easter HymnWe praise God by recalling his marvelous deeds (Cassiodorus).     I   O give thanks to the Lord for he is good,for his love endures for ever.Give thanks to the God of gods,for his love endures for ever.Give thanks to the Lord of lords,for his love endures for ever; who alone has wrought marvellous works,for his love endures for ever;whose wisdom it was made the skies,for his love endures for ever;who fixed the earth firmly on the seas,for his love endures for ever. It was he who made the great lights,for his love endures for ever.the sun to rule the day,for his love endures for ever.the moon and stars in the night;for his love endures for ever. Ant. 2 You are the glory of Jerusalem, the joy of Israel; you are the fairest of our race. Or: The Most High has made his dwelling place a holy temple.   II   The first-born of the Egyptians he smote,for his love endures for ever.He brought Israel out from their midst,for his love endures for ever;arm outstretched, with power in his hand,for his love endures for ever. He divided the Red Sea in two,for his love endures for ever;he made Israel pass through the midst,for his love endures for ever;he flung Pharaoh and his force in the sea,for his love endures for ever. Through the desert his people he led,for his love endures for ever.Nations in their greatness he struck,for his love endures for ever.Kings in their splendor he slew,for his love endures for ever. Sihon, king of the Amorites,for his love endures for ever;and Og, the king of Bashan,for his love endures for ever. He let Israel inherit their land,for his love endures for ever.On his servant their land he bestowed,for his love endures for ever.He remembered us in our distress,for his love endures for ever. And he snatched us away from out foes,for his love endures for ever;He give food to all living thingsfor his love endures for ever;To the God of heaven give thanks,for his love endures for ever. Ant 3: The robe you wear is white as spotless snow; your face is radiant like the sun. Or: Glorious things are said of you. O Virgin Mary. Canticle                                                      Ephesians 1:3-10God our Savior Praised be the God and Fatherof our Lord Jesus Christ,who has bestowed on us in Christevery spiritual blessing in the heavens. God chose us in himbefore the world beganto be holyand blameless in his sight,to be full of love. He predestined usto be his adopted sons through Jesus Christ,such was his will and pleasure,that all might praise the glorious favorhe has bestowed on us in his beloved. In him and through his blood,we have been redeemed,and our sins forgiven,so immeasurably generousis God’s favor to us. God has given us the wisdomto understand fully the mystery,the plan he was pleasedto decree in Christ.A plan to be carried outin Christ, in the fulness of time,to bring all things into one in him,in the heavens and on earth. FIRST READING                                                       Romans 5:20-21 Where sin increased, grace overflowed all the more, so that, as sin reigned in death, grace also might reign through justification for eternal life through Jesus Christ our Lord. OR                                                                  Ephesians 5:25-27 Christ loved the church and handed himself over for her to sanctify her, cleansing her by the bath of water with the word, that he might present to himself the church in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. OR                                                                  James 3:13-18 Who among you is wise and understanding? Let him show his works by a good life in the humility that comes from wisdom.  But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. Wisdom of this kind does not come down from above but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there is disorder and every foul practice. But the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity.  And the fruit of righteousness is sown in peace for those who cultivate peace. SECOND READING From a homily delivered at the Council of Ephesus by Saint Cyril of Alexandria, bishop(Hom. 4: PG 77,991,995-996) Mary, Mother of God, we salute you. Precious vessel, worthy of the whole world’s reverence, you are an ever-shining light, the crown of virginity, the symbol of orthodoxy, an indestructible temple, the place that held him whom no place can contain, mother and virgin. Because of you the holy gospels could say: Blessed is he who comes in the name of the Lord. We salute you, for in your holy womb was confined him who is beyond all limitation. Because of you the holy Trinity is glorified and adored; the cross is called precious and is venerated throughout the world; the heavens exult; the angels and archangels make merry; demons are put to flight; the devil, that tempter, is thrust down from heaven; the fallen race of man is taken up on high; all creatures possessed by the madness of idolatry have attained knowledge of the truth; believers receive holy baptism; the oil of gladness is poured out; the Church is established throughout the world; pagans are brought to repentance. What more is there to say? Because of you the light of the only-begotten Son of God has shone upon those who sat in darkness and in the shadow of death; prophets pronounced the word of God; the apostles preached salvation to the Gentiles; the dead are raised to life, and kings rule by the power of the holy Trinity. RESPONSORYBy this I know you have chosen me. - By this I know you have chosen me.You have not let my enemy triumph over me. - You have chosen me.Glory to the Father... - By this I know you have chosen me. Or: I shall glorify you, Lord, for you have rescued me. - I shall glorify you, Lord, for you have rescued me.You have not let my enemies rejoice over me - for you have rescued me.Glory to the Father... - I shall glorify you, Lord, for you have rescued me. CANTICLE OF MARY                                                      Luke 1:46-55Ant: Hail Mary, full of grace, the Lord is with you. Blessed are you among women and blessed is the fruit of your womb, alleluia Or: All generations will call me blessed: the Almighty has done great things for me. My soul rejoices in the Lord.   My soul proclaims the greatness of the Lord,my spirit rejoices in God my Savior;for he has looked with favor on his lowly servant. From this day all generations will call me blessed:the Almighty has done great things for me,and holy is his Name. He has mercy on those who fear himin every generation. He has shown the strength of his arm,he has scattered the proud in their conceit. He has cast down the mighty from their thrones,and has lifted up the lowly. He has filled the hungry with good things,and the rich he has sent away empty. He has come to the help of his servant Israel,for he has remembered his promise of mercy,The promise he made to our fathers,to Abraham and his children for ever. Glory to the Father, and to the Son, and to the Holy Spirit:as it was in the beginning, is now, and will be for ever. Amen. INTERCESSIONS Let us praise God our almighty Father, who wished that Mary, his Son's mother, be celebrated by each generation. Now in need, we ask: Mary, full of grace, intercede for us.   O God, worker of miracles, you made the immaculate Virgin Mary share, body and soul, in your Son's glory in heaven,- direct the hearts of your children to that same glory. You made Mary our mother. Through her intercession grant strength to the weak, comfort to the sorrowing, pardon to sinners,- salvation and peace to all. You made Mary the mother of mercy,- may all who are faced with trials feel her motherly love. You wished Mary to be the mother of the family in the home of Jesus and Joseph,- may all mothers of families foster love and holiness through her intercession. You crowned Mary queen of heaven,- may all the dead rejoice in your kingdom with the saints for ever. Our Father... CONCLUDING PRAYERFather,you prepared the Virgin Maryto be the worthy mother of your Son.You let her share beforehandin the salvation Christ would bring by his death,and kept her sinless from the first moment of her conception.Help us by her prayersto live in your presence without sin.We ask this through our Lord Jesus Christ, your Son,who lives and reigns with you and the Holy Spirit,one God, for ever and ever.   Alternative Prayer   Father,the image of the Virgin is found in the Church.Mary had a faith that your Spirit preparedand a love that never knew sin,for you kept her sinless from the first moment of her conception.Trace in our actions the lines of her love,in our hearts her readiness of faith.Prepare once again a world for your Sonwho lives and reigns with you and the Holy Spirit,one God, for ever and ever. May the Lord bless us,protect us from eviland bring us to everlasting life. -  Amen.

Welcome to Episode 14 of the St. Bede Psalmcast! Today we’ll be talking about Psalm 49, the psalm appointed for Track 2 for Proper 13 which this year falls on July 31st, 2016. We have a pretty extensive talk about Wisdom Literature to set up the psalm and its place within the "Wisdom in Revolt" tradition. We also talk about Death and conclude that there's nothing fun about dying in Babylon. Some background on Cassiodorus sets up his enthusiastic recommendation of this psalm and the broader discussion about wealth, focus, and purpose. Also introduced today is the email address for the podcast: psalmcast@stbedeproductions.com

The title of this episode is ScholasticismOne of the most important questions faced by philosophers and theologians throughout the centuries has been the interplay between Faith and Reason. Are they enemies or allies? Is the Christian faith reasonable, or a blind leap into an irrational darkness? A major advance in answering this came with the emergence of a group of medieval theologians known as the Scholastics. Chief among them were Anselm of Canterbury in the 11th C and Thomas Aquinas in the 13th.In his novel Pillars of the Earth, author Ken Follett spins an intriguing tale of the construction of a cathedral in England. While the cathedral and town are fictional, Follett does a masterful job of capturing the mindset and vision of medieval architecture.I've had the privilege of visiting the cathedral in Cologne, Germany a few times and am fascinated by what is found there. While some modern American evangelicals who decry tradition may be put off by all the elaborate decoration and religious symbolism of Europe's Gothic cathedrals, most find them fascinating studies in art, architecture and with a little research, interesting expressions of theological thought. You see, the Gothic cathedral wasn't just a building; it was an attempt to embody the period's thoughts about God and man.  As Bruce Shelly says, “The medieval masters of Gothic style tried to portray in stone and glass man's central religious quest. They wanted to depict a tension. On one hand was man aspiring to reach the heights of heaven; on the other hand was God condescending to address the least of men.”The pillars, arches, and steeples point up like fingers to heaven. But down comes the light through stained glass windows illuminating the Earth, and more specifically, those who've gathered inside to seek God. It is the architect's version of human reason and divine revelation.The schools these cathedrals housed gave rise to the universities of the late Middle Ages. Their task was to understand and explain Creation in light of God's revealed Word and Ways. As the Crusades were an attempt to extend the authority of God over the Middle East, the universities hoped to extend an understanding of God and His creation over the realm of the mind.But how did the world of ideas bow to the rule of God? How was reason to be made a servant of faith? This era in Christian thought is called “Scholasticism” because distinctive methods of scholarship arose and a unique theology emerged. The aim of the Scholastics was twofold: to reconcile Christian doctrine with human reason and to arrange the teachings of the Church in an orderly system.But, it's important we mark at the outset that a free search for truth wasn't on the horizon for the Scholastics. The doctrines of the Christian faith were already fixed. The purpose of the Scholastics was to show the reasonableness of those doctrines and explain them.The early universities were intimately linked to the Church. They were usually housed in the Cathedrals. A medieval scholar was most often a priest or monk. This began centuries before when Benedict of Nursia insisted monks study as a means of their spiritual development. In the 8th C, Charlemagne, while dreaming of a Christian empire, widened the opportunities for study through a decree that every monastery have a school to teach those able to learn. The Emperor himself set an example with a palace school for his children and court.While the cathedral schools were set up primarily to train clergy, it wasn't long before laymen were invited to attend as well.The curriculum was limited to grammar, rhetoric, logic, arithmetic, geometry, music, and astronomy—the 7 liberal arts, so-called because in ancient Rome their study had been reserved for liberi = freemen.  The few texts available were writings of a handful of scholars of the early Middle Ages. Students learned from Cassiodorus, Boethius, Augustine, Pope Gregory the Great, and a handful of Church Fathers the medieval student dared not question.We can track the birth of the great medieval universities to the influence of several outstanding teachers. It was their skill in teaching and enthusiasm for learning that attracted students.Among the first of this new breed of scholar was Gerbert, master of the cathedral school at Rheims [reems] in the latter half of the 10th C. Though he came from peasant stock, Gerbert became Pope Sylvester II. His genius was recognized early on so he was sent to study mathematics in Spain. While there, he was exposed to what at the time was the tolerant culture of the ruling Muslims. This was the first of a several significant contributions Muslims made to the Christian intellectual awakening of the Middle Ages.Gerbert returned to Rheims greatly impressed by the inquisitive, questing spirit of Muslim scholars. When he began to teach, he announced that quotations of the so-called authorities were no longer going to be accepted as the final say. From then on, he required his students to study the classics in their original language. He began collecting manuscripts wherever he could and built a substantial library. This was no mean feat when we remember a manuscript could take a year to copy, and cost a fortune.The most notable figure from this early period of Scholasticism was Peter Abelard. The senior son of a minor noble of NW France, Peter turned over his inheritance rights to his younger brothers so he could roam France and learn from the great masters. But he did more than listen. He challenged those he caught in factual or philosophical error.  It wasn't long before he settled in as a lecturer in Paris, where he attracted a host of students.He also began to write. In a tract titled Yes and No, he posed over a hundred questions from Christian teaching, then answered them using conflicting quotations from Scripture, the Church Fathers, and even pagan classics. His point was that there were still many fronts for discussion and inquiry that needed to be resolved.  Abelard said, “The first key to wisdom is assiduous and frequent questioning.… For by doubting we come to inquiry, and by inquiry we arrive at the truth.” This idea of using doubt to fuel the quest for knowledge was commonplace to the ancient Greeks but dangerous ground to medieval Europeans. Abelard had a few fans but many more detractors who were alarmed by his bold questioning of what were considered unimpeachable authorities. Having stirred one too many pots and poked one too many bee-hives, he decided to lay low for a while in a monastery.A year later he left to live in an open area SE of Paris. Supporters built him a shelter, tilled his land, and begged him to teach once more. So, resuming his pursuit of reason, Abelard again fell out with the religious conservatives. It was at this point that Abelard ran afoul of Bernard of Clairvaux, the famous preacher of the 2nd Crusade and the most influential churchman in Christendom. Of Abelard, Bernard remarked, “The faith of the righteous believes, it does not dispute.” Bernard managed to have Abelard branded a heretic and excommunicated. Abelard retired to the abbey of Cluny, where its abbot, Peter the Venerable, persuaded Bernard to reconcile with Abelard. The excommunication was lifted. Abelard spent his last 2 years at the monastery at Cluny where he was regarded as a great scholar and wise counselor.I'll leave out of this Abelard's marriage to Heloise, one of the most remarkable love-stories of history.No one could stop the growth of the seeds Abelard planted. Schools popped up all over Europe. Less than 100 years after his death universities flourished at Paris, Orleans, and Montpellier in France; across the English Channel at Oxford and Cambridge; and at Bologna and Padua in Italy, all of them aflame with the ideas Abelard ignited.Students and their teachers formed guilds. Just as craftsmen had done since the Roman Empire, scholars banded together for protection and promotion of their interests. They called themselves universitas, the medieval name for any corporate group.Most students in Italy were grown men who pursued advanced study in law and medicine. Their guilds exercised tremendous power. Students paid teachers, determined the courses to be given, and fined any lecturer who skipped a chapter in expounding his subject. Certainly a turn around from today's schools.In English and French universities where students were younger, scholars' guilds had the upper hand. They forbade swearing and gambling, fined students for breaking curfews, and set table manners.Medieval universities, were not the ivied walls and grassy lawns we think of today. At first, lectures were given in shanties and sheds alongside roads at Oxford and Cambridge. They met in side rooms of the cathedral in Paris, open piazzas in Italy.  Once the prestige and income of a teacher rose, he might rent a room for his students where they'd sit on straw-covered floors. Because they lacked any fixed property, they were able to move when they ran afoul of local authorities.Along with lectures, teachers used what were called disputations. Two or more masters debated a text using Abelard's question-and-answer approach. This was how Scholasticism developed. It arose from the pain-staking process of arriving at logical conclusions through questioning, examining, and arranging details into a system of logic. Scholastic disputations often caused heated clashes and bitter feelings. Wars of logic ran for years between different scholars, with supporters of each cheering their hero with loud whistling and stomping of feet. The point was, students were learning to think. The unquestioned acceptance of traditional authorities was no longer assured. Now, conclusions had to square with Christian doctrine.Scholasticism was less a philosophy or theology as it was a method of learning. The emphasis was on harmonizing faith and reason. The Scholastics used the ancient Greek practice of relentless questioning of traditional authority.  Truth would no longer be accepted just because those in authority said so. Truth was to be rigorously analyzed and brought over into the realm of reason. After all, didn't the Bible say we are to love God with all our mind?The Scholastics were known for their careful drawing of distinctions. In classrooms and books, topics were vigorously debated, with one of the sides of the debate not even really being believed but still proposed as a way to check the value of the side being affirmed.Scholastics wanted to harmonize Christian theology with the philosophy of the classical era, especially that of Aristotle and the Neo-platonists.Some scholastics of note are Alexander of Hales, Albertus Magnus, Duns Scotus, William of Ockham, and Bonaventure. Two of the greatest were Anselm of Canterbury and Thomas Aquinas.  Aquinas's masterwork, the Summa Theologica, is considered to be the greatest work of the Scholastics.Anselm was born into one of the many noble houses of Europe in the early 11th C. Because there was little prospect for him to achieve prominence in the political realm, he became a Benedictine monk. His studies quickly marked him as a man of keen intelligence and deep philosophical reflection. He was made Archbishop of Canterbury for the last 17 years of his life.Anselm is often called the founder of Scholasticism, and was a major influence in European theology. He's most famous as the originator of the ontological argument for the existence of God and the Satisfaction theory for the Atonement; that Jesus' death satisfied the righteous requirements of God's justice.Anselm spent most of his time devising reasonable arguments for theological propositions he already accepted as true by faith. His goal wasn't to justify faith by reason. He wanted to better understand what he believed. He saw reason as the servant of faith, rather than the other way around.  Faith came first and guided reason. He wrote, “I believe in order to understand.” He thought that spiritual things had to be a matter of experience before they could be comprehended by the intellect. He said, “He who does not believe has not felt, and he who has not felt, does not understand.” He contended that Christ must come to the intellect through the avenue of faith and not to faith through the intellect. He declared himself against blind belief, and called it a sin of neglect when the one who has faith doesn't strive for knowledge.[1]Anselm gave reasonable proofs for God's existence and compelling reasons for God as a self-existent, immaterial, all-powerful, compassionate, just, and merciful deity. In his book Why the God-Man? Anselm demonstrated the relationship between the incarnation and the atonement. His argument that Christ's atonement satisfied God had a powerful impact on both Luther and Calvin centuries later. He wrote on the nature of the Trinity, original sin, free will, the harmony of foreknowledge and foreordination, and why Satan fell.[2]Anselm's two sources of knowledge were the Bible and the teaching of the Church which, he maintained, were in total agreement with each other and with all true philosophy. He had the deepest admiration for Augustine, and his agreement with him earned Anselm the titles “The 2nd Augustine” and, “Tongue of Augustine.”[3]  Besides being a man of genuine piety and devotion to God, Church Historian Philip Schaff says Anselm was probably the most original thinker since Augustine.I want to share the interesting story of Anselm's conflicts with two of England's kings. The best way to do so is to tell the story as Schaff does in Vol 5 of his Church History series.William II, called William Rufus, or the Red for the color of his hair, 3rd son of William the Conqueror, ruled from 1087 to 1100. Probably the only good he did during his entire reign was to appoint Anselm as Archbishop of Canterbury. William inherited all the vices and none of the virtues of his father. He despised the clergy. It was said that, “he feared God but little, and man not at all.” He wasn't a skeptic so much as he was profane and blasphemous. He believed in God à and hated Him. He wasn't married but indulged in gross immorality. People said he rose a worse man every morning, and lay down a worse man every evening.He plundered the Church and oppressed the clergy. He robbed the churches and monasteries of their income by leaving them vacant or selling them to the highest bidder. Within four years he changed thirty cemeteries into royal parks to satisfy his passion for hunting, which in the end cost him his life.When the Archbishop of Canterbury died, William kept the seat vacant for four years. Under the influence of a severe sickness, he finally yielded to the pressure to elect Anselm who was then in England, and well-known as a profound theologian of pious character. A greater contrast of men can scarcely be imagined. Anselm did not want to be archbishop. He wanted to return to the life of a quiet monk in his abbey back in northern Italy. But he sensed the call of God, even though if he accepted he'd face a never-ending battle with the English king.He was appointed to his seat to great celebration on the 2nd Sunday of Advent, 1093 and immediately set out to revive the discipline that had fallen away during the previous years.This was the time of the Great Papal Schism and King William supported the French Pope Clement III while Anselm owed allegiance to Urban II. The king insisted on Anselm's receiving the archbishop's pallium, his vestment, from Clement, then demanded that HE be the one to confer Anselm's authority on him. Of course Anselm refused and took the pallium from Urban's agent who'd brought the vestment to England in a special case.When the archbishop refused to meet William's ever increasing financial requirements, the king took him to court. Anselm refused to appear; a civil court had no jurisdiction in church affairs. It was the old question of whether a church official, in his capacity as a clergyman owed allegiance to the pope or crown.Anselm managed to secure the king's permission in 1097 to go to Rome. But William sent troops after him and overtook him at Dover. They searched Anselm's baggage and seized the offerings he was taking to Rome. Anselm's trip ended up as an exile.Anselm was warmly received by the pope, who threatened William with excommunication and pronounced a curse on any layman who thought, as William had, that he could invest a bishop with spiritual authority. The papal curse went further, to anyone who accepted such a false investiture.In early Aug of 1100, while hunting in the New Forest, the Red King was killed by an arrow.  No one knows whether it was shot by a hunter or assassin. There was little mourning for a king nearly everyone had been hoping would drop dead. They would not have been surprised if a bolt of lightning had slain him.[4]But this isn't the end of Anselm's monarch problems. When William II died, his younger brother, Henry I took the throne. Henry was generally a good king who did much to root out the worst of the corruption of court. He reconciled the clergy by recalling Anselm from exile, but renewed the investiture controversy. He appointed bishops and abbots, and demanded Anselm consecrate them. Anselm refused, time and again. So, he was sent into a 2nd exile. The queen had an extraordinary devotion to Anselm and tried to mediate between him and her husband. She urged Anselm to return even if it meant he compromise a bit and grant Henry a measure of power to have a hand in appointing clergy. She reminded Anselm that the Apostle Paul circumcised Timothy as a compromise measure.Following Urban's lead, Pope Pascal II excommunicated the bishops who accepted Henry's appointments. But Henry wanted to reconcile with Anselm. They met in Normandy and agreed to make a joint appeal to the pope. Pascal confirmed the king's previous investitures on the condition of his surrendering the right to future appointments. This decision was ratified in August, 1106. The king promised to restore to Anselm Canterbury's income during his absence, to leave off from claiming the income of vacant bishoprics and abbeys, and to refund all fines of the clergy. And while he followed through on his promise not to appoint new clergy, he did send along to vacant seats the names of candidates he'd like to see fill them.Anselm returned to England in triumph, and was received by the queen at the head of the monks and the clergy. At a council held at Westminster in 1107, the king formally relinquished the privilege of investiture. During the last years of his life, Anselm enjoyed the friendship and respect of the king, and during Henry's absence on the Continent in 1108, he was entrusted with the regency and the care of the royal family.He died in 1109. His impact on the Archbishopric was so great, the seat wasn't filled for five years.Next time, we'll take a look at the real heavy-weight among the Scholastics – Thomas Aquinas. [1] Schaff, P., and Schaff, D. S. (1910). History of the Christian church. New York: Charles Scribner's Sons.[2] ibid[3] ibid[4] ibid