Podcasts about catholic europe

G.K. Chesterton wrote this line about a pivotal encounter between the fleets of Catholic Europe and the Islamic Ottoman Empire. Join Scott and Kevin as they remember Don Juan, Pius V, and the Battle of Lepanto. Please consider supporting this podcast by contributing through PayPal (KevinSchmiesing@CatholicHistoryTrek). Thank you.

Thomas Cahill, author of "Mysteries of the Middle Ages: The Rise of Feminism, Science, and Art from the Cults of Catholic Europe," explains how some wanted him to remove the word 'feminism' from his book title, and why he refused to do so. The full interview from a 2006 episode of "Conversations On The Coast with Jim Foster" can be heard now wherever you get your podcasts.

The Protestant Reformation was the 16th-century religious, political, intellectual and cultural upheaval that splintered Catholic Europe, setting in place the structures and beliefs that would define the continent in the modern era.  The chaos of the age would bring the future Travel to Peru and Germany with me here Check out our sister podcast the Mystery of Everything Coffee Collab With The Lore Lodge COFFEE Bonus episodes as well as ad-free episodes on Patreon. Find us on Instagram. Join us on Discord. Submit your relatives on our website Podcast Youtube Channel Learn more about your ad choices. Visit megaphone.fm/adchoices

Questions Covered: 02:27 – I am an Eastern Orthodox Christian. If I got in a time machine and teleported back to post-schism Catholic Europe (let’s say the 1400’s) would it be a sin for me to receive the sacraments there? Would it then cease to be a sin if I teleported back to anywhere in pre-schism Europe, or post-schism Russia or Greece? Would it be a sin if a modern-day Protestant tried to receive the sacraments? Additionally, would there be any conflicts with a Catholic or Orthodox Christian from our time receiving the sacraments from a medieval priest? 06:13 – On a previous episode you were talking about theophanies and christophanies and how it’s possible that any of the three persons of the Trinity could be incarnate in any event other than Christ’s birth. I assume the angel Jacob fought and the angel in the furnace with the three youths are such examples. However there are also instances where actual angels have been incarnate, such as in the hospitality of Abraham. My first question related to this is, when these theophanies, christophanies, and angels were incarnate, should we assume that they had physical bodies? My second question is can fallen angels become incarnate, and if they can, would they have physical bodies when they do so? 14:42 – Was Genesis written after Jacob’s lifetime? I’m having a conversation with a friend who believes Eve had relations with Satan, stating that the word beguiled in Hebrew means to seduce body and soul. She bore Cain from that union and that’s why Cain isn’t mentioned in the genealogy. She also says that’s why Jesus told the Pharisees they were sons of the Devil. 19:50 – The video game character “Kirby” has a unique power: He has a nearly bottomless stomach, and whenever he consumes an enemy, he temporarily gains their powers in what is called a “copy ability”. If Kirby were to be received into the Catholic Church, what would happen when he eats Christ’s body and blood in the Eucharist? 22:21 – I have heard it described that God created all the humans, angels, nature, and all of our world as an author creates characters in a book. God is a creator, and humans are sub-creators. When God created the world, he gave the beings in it various souls, vegetative for plants, sensitive for animals, and rational for humans. When a human author creates a world and a character to inhabit it, let’s say Bilbo Baggins, does that creature have a soul? Does that sub-created world have any eternity? 24:12 – I was watching Capturing Christianity with Fr. Lampert today when a caller asked about a spiritual/demonic attachment to him since living in a house where a woman was murdered by her husband.  It made me think of something horrible.  My mother had an abortion before having me. Could this have caused a spiritual or demonic attachment to me? I also wonder if the dramatic increase in abortion rates has anything to do with the increase in depravity in our culture, spiritually. 32:11 – I have a weird question pertaining to guardian angels and reincarnation reports. Do our guardian angels get transferred to other people when we die? For example, could my guardian angel have guarded another person who died at the same time I was conceived? Is it possible that reincarnation reports could actually be not the memories of the past lives of our souls, but the past assignments of our angels and somehow the knowledge is infused into our minds through our angels guiding and informing us? 35:25 – What do you think an alien grey meat would taste like, and would it a sin to eat one? 37:32 – If DNA haplogroups have proven all humans came from Africa roughly one hundred thousand years ago, why did God not choose an African man to create a Covenant with and likewise not choose to become incarnate with an African as Adam was? Wouldn't it have been most fitting as Jesus is the…

How religious persecution and censorship shaped the context of philosophy in Catholic Europe in the sixteenth century.

Suppose a person were able to time-travel back 800 years and visit Catholic Europe. Despite the common notion that Catholicism remained fixed and unchanging prior to the Second Vatican Council, a theoretical time traveler would find many Catholic beliefs and practices that would seem strange. Some traditions Catholics imagine were deeply rooted in history are relatively recent and weren't around during the golden age of Christendom. Whereas other traditions that once were common have been repudiated by the institutional church or faded into disuse. One tradition that a time-traveler would likely encounter among educated medieval Catholics is belief in limbo—that is, a kind of in-between afterlife zone for unbaptized babies and virtuous non-Christians. Belief in limbo was so common that Dante depicted it in his theological afterlife epic The Divine Comedy. But do Catholics still believe in limbo? Where did the idea come from? Was it an official magisterial teaching and, if so, why do we rarely hear about it today?  On this episode of the podcast, Claretian Father Paul Keller talks to the hosts about the concept of limbo, how it is different from purgatory, where the idea originated, and what the church actually teaches about the unbaptized and the afterlife today. Keller is the provincial superior of the Claretian Missionaries of the United States-Canada Province, and a frequent contributor to U.S. Catholic on issues relating to pastoral ministry, public policy, theology, and ethics.  You can learn more about this topic in the links below. The Hope of Salvation for Infants Who Die Without Being Baptised https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_con_cfaith_doc_20070419_un-baptised-infants_en.html “Pope Benedict 'closed' Limbo and no one complained” by Thomas Reese. https://www.ncronline.org/opinion/guest-voices/pope-benedict-closed-limbo-and-no-one-complained “Catholic Church buries limbo after centuries” by Philip Pullella. https://www.reuters.com/article/uk-pope-limbo/catholic-church-buries-limbo-after-centuries-idUKL2038306520070420 “Ask an Apostle: My priest says limbo is real” by Teresa Coda. https://uscatholic.org/articles/202106/ask-an-apostle-my-priest-says-limbo-is-real/ “Can the church change?” by Don Clemmer. https://uscatholic.org/articles/202308/can-the-church-change/ Glad You Asked is sponsored by the Claretian Missionaries. https://www.claretiansusa.org/    

On the night of March 18, 1655, two Spanish friars broke into a church to steal the bones of the founder of their religious institution, the Order of the Most Holy Trinity. This book investigates this little-known incident of relic theft and the lengthy legal case that followed, together with the larger questions that surround the remains of saints in seventeenth-century Catholic Europe. Drawing on a wealth of manuscript and print sources from the era, A. Katie Harris uses the case of St. John of Matha's stolen remains to explore the roles played by saints' relics, the anxieties invested in them, their cultural meanings, and the changing modes of thought with which early modern Catholics approached them. While in theory a relic's authenticity and identity might be proved by supernatural evidence, in practice early modern Church authorities often reached for proofs grounded in the material, human world—preferences that were representative of the standardizing and streamlining of sixteenth- and seventeenth-century saint-making. Harris examines how Matha's advocates deployed material and documentary proofs, locating them within a framework of Scholastic concepts of individuation, identity, change, and persistence, and applying moral certainty to accommodate the inherent uncertainty of human evidence and relic knowledge. Engaging and accessible, The Stolen Bones of St. John of Matha: Forgery, Theft, and Sainthood in the Seventeenth Century (Penn State University Press, 2023) raises an array of important questions surrounding relic identity and authenticity in seventeenth-century Europe. It will be of interest to students, scholars, and casual readers interested in European history, religious history, material culture, and Renaissance studies. Jana Byars is an independent scholar located in Amsterdam. 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

On the night of March 18, 1655, two Spanish friars broke into a church to steal the bones of the founder of their religious institution, the Order of the Most Holy Trinity. This book investigates this little-known incident of relic theft and the lengthy legal case that followed, together with the larger questions that surround the remains of saints in seventeenth-century Catholic Europe. Drawing on a wealth of manuscript and print sources from the era, A. Katie Harris uses the case of St. John of Matha's stolen remains to explore the roles played by saints' relics, the anxieties invested in them, their cultural meanings, and the changing modes of thought with which early modern Catholics approached them. While in theory a relic's authenticity and identity might be proved by supernatural evidence, in practice early modern Church authorities often reached for proofs grounded in the material, human world—preferences that were representative of the standardizing and streamlining of sixteenth- and seventeenth-century saint-making. Harris examines how Matha's advocates deployed material and documentary proofs, locating them within a framework of Scholastic concepts of individuation, identity, change, and persistence, and applying moral certainty to accommodate the inherent uncertainty of human evidence and relic knowledge. Engaging and accessible, The Stolen Bones of St. John of Matha: Forgery, Theft, and Sainthood in the Seventeenth Century (Penn State University Press, 2023) raises an array of important questions surrounding relic identity and authenticity in seventeenth-century Europe. It will be of interest to students, scholars, and casual readers interested in European history, religious history, material culture, and Renaissance studies. Jana Byars is an independent scholar located in Amsterdam. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

On the night of March 18, 1655, two Spanish friars broke into a church to steal the bones of the founder of their religious institution, the Order of the Most Holy Trinity. This book investigates this little-known incident of relic theft and the lengthy legal case that followed, together with the larger questions that surround the remains of saints in seventeenth-century Catholic Europe. Drawing on a wealth of manuscript and print sources from the era, A. Katie Harris uses the case of St. John of Matha's stolen remains to explore the roles played by saints' relics, the anxieties invested in them, their cultural meanings, and the changing modes of thought with which early modern Catholics approached them. While in theory a relic's authenticity and identity might be proved by supernatural evidence, in practice early modern Church authorities often reached for proofs grounded in the material, human world—preferences that were representative of the standardizing and streamlining of sixteenth- and seventeenth-century saint-making. Harris examines how Matha's advocates deployed material and documentary proofs, locating them within a framework of Scholastic concepts of individuation, identity, change, and persistence, and applying moral certainty to accommodate the inherent uncertainty of human evidence and relic knowledge. Engaging and accessible, The Stolen Bones of St. John of Matha: Forgery, Theft, and Sainthood in the Seventeenth Century (Penn State University Press, 2023) raises an array of important questions surrounding relic identity and authenticity in seventeenth-century Europe. It will be of interest to students, scholars, and casual readers interested in European history, religious history, material culture, and Renaissance studies. Jana Byars is an independent scholar located in Amsterdam. Learn more about your ad choices. Visit megaphone.fm/adchoices

On the night of March 18, 1655, two Spanish friars broke into a church to steal the bones of the founder of their religious institution, the Order of the Most Holy Trinity. This book investigates this little-known incident of relic theft and the lengthy legal case that followed, together with the larger questions that surround the remains of saints in seventeenth-century Catholic Europe. Drawing on a wealth of manuscript and print sources from the era, A. Katie Harris uses the case of St. John of Matha's stolen remains to explore the roles played by saints' relics, the anxieties invested in them, their cultural meanings, and the changing modes of thought with which early modern Catholics approached them. While in theory a relic's authenticity and identity might be proved by supernatural evidence, in practice early modern Church authorities often reached for proofs grounded in the material, human world—preferences that were representative of the standardizing and streamlining of sixteenth- and seventeenth-century saint-making. Harris examines how Matha's advocates deployed material and documentary proofs, locating them within a framework of Scholastic concepts of individuation, identity, change, and persistence, and applying moral certainty to accommodate the inherent uncertainty of human evidence and relic knowledge. Engaging and accessible, The Stolen Bones of St. John of Matha: Forgery, Theft, and Sainthood in the Seventeenth Century (Penn State University Press, 2023) raises an array of important questions surrounding relic identity and authenticity in seventeenth-century Europe. It will be of interest to students, scholars, and casual readers interested in European history, religious history, material culture, and Renaissance studies. Jana Byars is an independent scholar located in Amsterdam. Learn more about your ad choices. Visit megaphone.fm/adchoices

On the night of March 18, 1655, two Spanish friars broke into a church to steal the bones of the founder of their religious institution, the Order of the Most Holy Trinity. This book investigates this little-known incident of relic theft and the lengthy legal case that followed, together with the larger questions that surround the remains of saints in seventeenth-century Catholic Europe. Drawing on a wealth of manuscript and print sources from the era, A. Katie Harris uses the case of St. John of Matha's stolen remains to explore the roles played by saints' relics, the anxieties invested in them, their cultural meanings, and the changing modes of thought with which early modern Catholics approached them. While in theory a relic's authenticity and identity might be proved by supernatural evidence, in practice early modern Church authorities often reached for proofs grounded in the material, human world—preferences that were representative of the standardizing and streamlining of sixteenth- and seventeenth-century saint-making. Harris examines how Matha's advocates deployed material and documentary proofs, locating them within a framework of Scholastic concepts of individuation, identity, change, and persistence, and applying moral certainty to accommodate the inherent uncertainty of human evidence and relic knowledge. Engaging and accessible, The Stolen Bones of St. John of Matha: Forgery, Theft, and Sainthood in the Seventeenth Century (Penn State University Press, 2023) raises an array of important questions surrounding relic identity and authenticity in seventeenth-century Europe. It will be of interest to students, scholars, and casual readers interested in European history, religious history, material culture, and Renaissance studies. Jana Byars is an independent scholar located in Amsterdam. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

On the night of March 18, 1655, two Spanish friars broke into a church to steal the bones of the founder of their religious institution, the Order of the Most Holy Trinity. This book investigates this little-known incident of relic theft and the lengthy legal case that followed, together with the larger questions that surround the remains of saints in seventeenth-century Catholic Europe. Drawing on a wealth of manuscript and print sources from the era, A. Katie Harris uses the case of St. John of Matha's stolen remains to explore the roles played by saints' relics, the anxieties invested in them, their cultural meanings, and the changing modes of thought with which early modern Catholics approached them. While in theory a relic's authenticity and identity might be proved by supernatural evidence, in practice early modern Church authorities often reached for proofs grounded in the material, human world—preferences that were representative of the standardizing and streamlining of sixteenth- and seventeenth-century saint-making. Harris examines how Matha's advocates deployed material and documentary proofs, locating them within a framework of Scholastic concepts of individuation, identity, change, and persistence, and applying moral certainty to accommodate the inherent uncertainty of human evidence and relic knowledge. Engaging and accessible, The Stolen Bones of St. John of Matha: Forgery, Theft, and Sainthood in the Seventeenth Century (Penn State University Press, 2023) raises an array of important questions surrounding relic identity and authenticity in seventeenth-century Europe. It will be of interest to students, scholars, and casual readers interested in European history, religious history, material culture, and Renaissance studies. Jana Byars is an independent scholar located in Amsterdam. Learn more about your ad choices. Visit megaphone.fm/adchoices

Simon Mills' book A Commerce of Knowledge: Trade, Religion, and Scholarship Between England and the Ottoman Empire, 1600-1760 (Oxford UP, 2020) tells the story of three generations of Church of England chaplains who served the English Levant Company in Syria during the seventeenth and eighteenth centuries. Reconstructing the careers of its protagonists in the cosmopolitan city of Ottoman Aleppo, Simon Mills investigates the links between English commercial and diplomatic expansion, and English scholarly and missionary interests: the study of Middle-Eastern languages; the exploration of biblical and Greco-Roman antiquities; and the early dissemination of Protestant literature in Arabic. Early modern Orientalism is usually conceived as an episode in the history of scholarship. By shifting the focus to Aleppo, A Commerce of Knowledge brings to light the connections between the seemingly separate worlds, tracing the emergence of new kinds of philological and archaeological enquiry in England back to a series of real-world encounters between the chaplains and the scribes, booksellers, priests, rabbis, and sheikhs they encountered in the Ottoman Empire. Setting the careers of its protagonists against a background of broader developments across Protestant and Catholic Europe, Mills shows how the institutionalization of English scholarship, and the later English attempt to influence the Eastern Christian churches, were bound up with the international struggle to establish a commercial foothold in the Levant. He argues that these connections would endure until the shift of British commercial and imperial interests to the Indian subcontinent in the second half of the eighteenth century fostered new currents of intellectual life at home. Simon Mills is a senior lecturer in British and European History at Newcastle University 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. 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

Simon Mills' book A Commerce of Knowledge: Trade, Religion, and Scholarship Between England and the Ottoman Empire, 1600-1760 (Oxford UP, 2020) tells the story of three generations of Church of England chaplains who served the English Levant Company in Syria during the seventeenth and eighteenth centuries. Reconstructing the careers of its protagonists in the cosmopolitan city of Ottoman Aleppo, Simon Mills investigates the links between English commercial and diplomatic expansion, and English scholarly and missionary interests: the study of Middle-Eastern languages; the exploration of biblical and Greco-Roman antiquities; and the early dissemination of Protestant literature in Arabic. Early modern Orientalism is usually conceived as an episode in the history of scholarship. By shifting the focus to Aleppo, A Commerce of Knowledge brings to light the connections between the seemingly separate worlds, tracing the emergence of new kinds of philological and archaeological enquiry in England back to a series of real-world encounters between the chaplains and the scribes, booksellers, priests, rabbis, and sheikhs they encountered in the Ottoman Empire. Setting the careers of its protagonists against a background of broader developments across Protestant and Catholic Europe, Mills shows how the institutionalization of English scholarship, and the later English attempt to influence the Eastern Christian churches, were bound up with the international struggle to establish a commercial foothold in the Levant. He argues that these connections would endure until the shift of British commercial and imperial interests to the Indian subcontinent in the second half of the eighteenth century fostered new currents of intellectual life at home. Simon Mills is a senior lecturer in British and European History at Newcastle University 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. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Simon Mills' book A Commerce of Knowledge: Trade, Religion, and Scholarship Between England and the Ottoman Empire, 1600-1760 (Oxford UP, 2020) tells the story of three generations of Church of England chaplains who served the English Levant Company in Syria during the seventeenth and eighteenth centuries. Reconstructing the careers of its protagonists in the cosmopolitan city of Ottoman Aleppo, Simon Mills investigates the links between English commercial and diplomatic expansion, and English scholarly and missionary interests: the study of Middle-Eastern languages; the exploration of biblical and Greco-Roman antiquities; and the early dissemination of Protestant literature in Arabic. Early modern Orientalism is usually conceived as an episode in the history of scholarship. By shifting the focus to Aleppo, A Commerce of Knowledge brings to light the connections between the seemingly separate worlds, tracing the emergence of new kinds of philological and archaeological enquiry in England back to a series of real-world encounters between the chaplains and the scribes, booksellers, priests, rabbis, and sheikhs they encountered in the Ottoman Empire. Setting the careers of its protagonists against a background of broader developments across Protestant and Catholic Europe, Mills shows how the institutionalization of English scholarship, and the later English attempt to influence the Eastern Christian churches, were bound up with the international struggle to establish a commercial foothold in the Levant. He argues that these connections would endure until the shift of British commercial and imperial interests to the Indian subcontinent in the second half of the eighteenth century fostered new currents of intellectual life at home. Simon Mills is a senior lecturer in British and European History at Newcastle University 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. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Simon Mills' book A Commerce of Knowledge: Trade, Religion, and Scholarship Between England and the Ottoman Empire, 1600-1760 (Oxford UP, 2020) tells the story of three generations of Church of England chaplains who served the English Levant Company in Syria during the seventeenth and eighteenth centuries. Reconstructing the careers of its protagonists in the cosmopolitan city of Ottoman Aleppo, Simon Mills investigates the links between English commercial and diplomatic expansion, and English scholarly and missionary interests: the study of Middle-Eastern languages; the exploration of biblical and Greco-Roman antiquities; and the early dissemination of Protestant literature in Arabic. Early modern Orientalism is usually conceived as an episode in the history of scholarship. By shifting the focus to Aleppo, A Commerce of Knowledge brings to light the connections between the seemingly separate worlds, tracing the emergence of new kinds of philological and archaeological enquiry in England back to a series of real-world encounters between the chaplains and the scribes, booksellers, priests, rabbis, and sheikhs they encountered in the Ottoman Empire. Setting the careers of its protagonists against a background of broader developments across Protestant and Catholic Europe, Mills shows how the institutionalization of English scholarship, and the later English attempt to influence the Eastern Christian churches, were bound up with the international struggle to establish a commercial foothold in the Levant. He argues that these connections would endure until the shift of British commercial and imperial interests to the Indian subcontinent in the second half of the eighteenth century fostered new currents of intellectual life at home. Simon Mills is a senior lecturer in British and European History at Newcastle University 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. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Simon Mills' book A Commerce of Knowledge: Trade, Religion, and Scholarship Between England and the Ottoman Empire, 1600-1760 (Oxford UP, 2020) tells the story of three generations of Church of England chaplains who served the English Levant Company in Syria during the seventeenth and eighteenth centuries. Reconstructing the careers of its protagonists in the cosmopolitan city of Ottoman Aleppo, Simon Mills investigates the links between English commercial and diplomatic expansion, and English scholarly and missionary interests: the study of Middle-Eastern languages; the exploration of biblical and Greco-Roman antiquities; and the early dissemination of Protestant literature in Arabic. Early modern Orientalism is usually conceived as an episode in the history of scholarship. By shifting the focus to Aleppo, A Commerce of Knowledge brings to light the connections between the seemingly separate worlds, tracing the emergence of new kinds of philological and archaeological enquiry in England back to a series of real-world encounters between the chaplains and the scribes, booksellers, priests, rabbis, and sheikhs they encountered in the Ottoman Empire. Setting the careers of its protagonists against a background of broader developments across Protestant and Catholic Europe, Mills shows how the institutionalization of English scholarship, and the later English attempt to influence the Eastern Christian churches, were bound up with the international struggle to establish a commercial foothold in the Levant. He argues that these connections would endure until the shift of British commercial and imperial interests to the Indian subcontinent in the second half of the eighteenth century fostered new currents of intellectual life at home. Simon Mills is a senior lecturer in British and European History at Newcastle University 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. Learn more about your ad choices. Visit megaphone.fm/adchoices

Simon Mills' book A Commerce of Knowledge: Trade, Religion, and Scholarship Between England and the Ottoman Empire, 1600-1760 (Oxford UP, 2020) tells the story of three generations of Church of England chaplains who served the English Levant Company in Syria during the seventeenth and eighteenth centuries. Reconstructing the careers of its protagonists in the cosmopolitan city of Ottoman Aleppo, Simon Mills investigates the links between English commercial and diplomatic expansion, and English scholarly and missionary interests: the study of Middle-Eastern languages; the exploration of biblical and Greco-Roman antiquities; and the early dissemination of Protestant literature in Arabic. Early modern Orientalism is usually conceived as an episode in the history of scholarship. By shifting the focus to Aleppo, A Commerce of Knowledge brings to light the connections between the seemingly separate worlds, tracing the emergence of new kinds of philological and archaeological enquiry in England back to a series of real-world encounters between the chaplains and the scribes, booksellers, priests, rabbis, and sheikhs they encountered in the Ottoman Empire. Setting the careers of its protagonists against a background of broader developments across Protestant and Catholic Europe, Mills shows how the institutionalization of English scholarship, and the later English attempt to influence the Eastern Christian churches, were bound up with the international struggle to establish a commercial foothold in the Levant. He argues that these connections would endure until the shift of British commercial and imperial interests to the Indian subcontinent in the second half of the eighteenth century fostered new currents of intellectual life at home. Simon Mills is a senior lecturer in British and European History at Newcastle University 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. Learn more about your ad choices. Visit megaphone.fm/adchoices

Simon Mills' book A Commerce of Knowledge: Trade, Religion, and Scholarship Between England and the Ottoman Empire, 1600-1760 (Oxford UP, 2020) tells the story of three generations of Church of England chaplains who served the English Levant Company in Syria during the seventeenth and eighteenth centuries. Reconstructing the careers of its protagonists in the cosmopolitan city of Ottoman Aleppo, Simon Mills investigates the links between English commercial and diplomatic expansion, and English scholarly and missionary interests: the study of Middle-Eastern languages; the exploration of biblical and Greco-Roman antiquities; and the early dissemination of Protestant literature in Arabic. Early modern Orientalism is usually conceived as an episode in the history of scholarship. By shifting the focus to Aleppo, A Commerce of Knowledge brings to light the connections between the seemingly separate worlds, tracing the emergence of new kinds of philological and archaeological enquiry in England back to a series of real-world encounters between the chaplains and the scribes, booksellers, priests, rabbis, and sheikhs they encountered in the Ottoman Empire. Setting the careers of its protagonists against a background of broader developments across Protestant and Catholic Europe, Mills shows how the institutionalization of English scholarship, and the later English attempt to influence the Eastern Christian churches, were bound up with the international struggle to establish a commercial foothold in the Levant. He argues that these connections would endure until the shift of British commercial and imperial interests to the Indian subcontinent in the second half of the eighteenth century fostered new currents of intellectual life at home. Simon Mills is a senior lecturer in British and European History at Newcastle University 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. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Simon Mills' book A Commerce of Knowledge: Trade, Religion, and Scholarship Between England and the Ottoman Empire, 1600-1760 (Oxford UP, 2020) tells the story of three generations of Church of England chaplains who served the English Levant Company in Syria during the seventeenth and eighteenth centuries. Reconstructing the careers of its protagonists in the cosmopolitan city of Ottoman Aleppo, Simon Mills investigates the links between English commercial and diplomatic expansion, and English scholarly and missionary interests: the study of Middle-Eastern languages; the exploration of biblical and Greco-Roman antiquities; and the early dissemination of Protestant literature in Arabic. Early modern Orientalism is usually conceived as an episode in the history of scholarship. By shifting the focus to Aleppo, A Commerce of Knowledge brings to light the connections between the seemingly separate worlds, tracing the emergence of new kinds of philological and archaeological enquiry in England back to a series of real-world encounters between the chaplains and the scribes, booksellers, priests, rabbis, and sheikhs they encountered in the Ottoman Empire. Setting the careers of its protagonists against a background of broader developments across Protestant and Catholic Europe, Mills shows how the institutionalization of English scholarship, and the later English attempt to influence the Eastern Christian churches, were bound up with the international struggle to establish a commercial foothold in the Levant. He argues that these connections would endure until the shift of British commercial and imperial interests to the Indian subcontinent in the second half of the eighteenth century fostered new currents of intellectual life at home. Simon Mills is a senior lecturer in British and European History at Newcastle University 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. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

Simon Mills' book A Commerce of Knowledge: Trade, Religion, and Scholarship Between England and the Ottoman Empire, 1600-1760 (Oxford UP, 2020) tells the story of three generations of Church of England chaplains who served the English Levant Company in Syria during the seventeenth and eighteenth centuries. Reconstructing the careers of its protagonists in the cosmopolitan city of Ottoman Aleppo, Simon Mills investigates the links between English commercial and diplomatic expansion, and English scholarly and missionary interests: the study of Middle-Eastern languages; the exploration of biblical and Greco-Roman antiquities; and the early dissemination of Protestant literature in Arabic. Early modern Orientalism is usually conceived as an episode in the history of scholarship. By shifting the focus to Aleppo, A Commerce of Knowledge brings to light the connections between the seemingly separate worlds, tracing the emergence of new kinds of philological and archaeological enquiry in England back to a series of real-world encounters between the chaplains and the scribes, booksellers, priests, rabbis, and sheikhs they encountered in the Ottoman Empire. Setting the careers of its protagonists against a background of broader developments across Protestant and Catholic Europe, Mills shows how the institutionalization of English scholarship, and the later English attempt to influence the Eastern Christian churches, were bound up with the international struggle to establish a commercial foothold in the Levant. He argues that these connections would endure until the shift of British commercial and imperial interests to the Indian subcontinent in the second half of the eighteenth century fostered new currents of intellectual life at home. Simon Mills is a senior lecturer in British and European History at Newcastle University 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.

Original Video: https://odysee.com/@joshuamck06:c/European_Civilisation_needs_to_return_to_the_Catholic_Faith_to_save_itself_from_Jewish_Degeneracy:e Website- www.joshuamckinney.org Dr. E. Michael Jones is a prolific Catholic writer, lecturer, journalist, and Editor of Culture Wars Magazine who seeks to defend traditional Catholic teachings and values from those seeking to undermine them. ——— E. Michael Jones Books: https://www.fidelitypress.org/ Subscribe to Culture Wars Magazine: https://www.culturewars.com Donate: https://culturewars.com/donate Follow E. Michael Jones: https://culturewars.com/links

In this episode Dr Caroline Bowden (QMUL) joins us to discuss her project, 'Who Were the Nuns?' and gives advice on incorporating large databases into humanities projects. To learn more about the project, visit: https://wwtn.history.qmul.ac.uk/ Reading list for more about the history of English nuns in exile: The English Convents in Exile, 1600-1800: Communities, Culture and Identity, edited by Caroline Bowden and James Kelly, Farnham, Ashgate, 2013.  English Convents in Catholic Europe, c. 1600-1800, by James E. Kelly, Cambridge, Cambridge University Press, 2020.

Jason Landsel, author of a new graphic novel, Jason Landsel, author of a new graphic novel, talks about the Radical Reformation and its legacy. Peter and Susannah give a brief but lively summary of the story of the life of Felix Manz, one of the original Radical Reformers who was a founder of what would become the Anabaptist movement. His story, bound together with the story of Ulrich Zwingli, the Magisterial Reformer of Zurich, raises questions about the role of state authority in the life of the church, freedom of conscience, and the nature of conversion, which are still passionately debated today. Peter and Susannah speak with Jason about the political-theological issues involved, the role of humanism and the return to sources in the Reformation, and the personal story too: Manz had been Zwingli's protégé, almost his surrogate son, before he sentenced him to death. They discuss also the historical background to the debates over baptism and tithes and church membership and independence which fueled the drama of Felix's life, which involved a number of jailbreaks as well as intellectual ferment. The Ottoman armies were advancing, and Catholic Europe and the other Reformed areas were watching as this debate over the future of the Reformation played out in Zurich.

April 23: Saint Adalbert, Bishop and Martyr 956–997 Optional Memorial; Liturgical Color: Red Patron Saint of the Czech Republic and Poland Pagans cut down a courageous bishop in the frozen North Old, stodgy, traditional Catholic Europe in tension with new, liberal, flexible Europe is not a new dichotomy. A millennium ago the roles were reversed. It was old, stodgy, traditional pagan Europe in tension with new, groundbreaking, and progressive Catholic Europe. As the missionary monks, abbots, and bishops of Europe fanned out, ever northward and ever eastward, into upper Germany, Scandinavia, Poland, and the Baltics, they met the warrior tribes and painted chieftains of old Europe, men with skin like bark. These forest clans gathered in sacred groves to offer sacrifice to their pagan idols under the broad canopies of large oaks. In these open- air temples, they butchered prisoners of war and cattle in offerings to their dark powers, sprinkling the blood of the slain on their bodies. Yet from the eighth through the eleventh centuries, missionaries poured into these remote lands, shining the light of the Gospel into its darkest corners. Teutonic and Norse paganism, for all of its unwritten creeds of courage and manliness, was doomed. It was strong, but the Church was stronger. Paganism could not stop vital, solid, well-organized Catholicism with its coherent monotheism, sacred worship, Ten Commandments, self-sacrificing missionaries, and its Gospel of love and respect for all. The Catholic Church does not arrive to a mission territory, however, as a full-fledged institution. The Church arrives in a person who embodies all that the Church teaches and symbolizes. This person is the Church to those he encounters. Today's saint was one of the first missionary bishops to penetrate into the lands of Prussia, in Northeastern Germany. And for daring to preach the Gospel to coarse men, he was murdered on the frigid coast of the Baltic Sea. The Prussians thought he was a Polish spy, and a pagan priest upset at the disruptions Adalbert was causing in Prussian society commanded his death. Saint Adalbert's lifeless body was ransomed for its weight in gold by a Polish king and returned to Poland. He was eventually canonized as Saint Adalbert of Prague, since he was born and raised in Bohemia. He remains a saint equally claimed by both the Polish and Czech people and a seminal figure in early medieval Europe. Courageous men like Saint Adalbert don't just happen. They are forged over time in red hot fires. Adalbert had a long, difficult, and interesting ecclesiastical career before giving his life for the faith. He was baptized as Vojtěch. But he was so impressed with the saintly German Bishop named Adalbert who taught him, that he took his tutor's name at Confirmation. Adalbert was then named Bishop of Prague at a young age, a consecration whose responsibilities turned him into a far more serious Christian. He quickly matured into his exalted vocation. Bishop Adalbert started aggressively challenging the people of his diocese to shed their pre-Christian customs and to learn what it meant to be true children of God. But Adalbert had a strong temperament and came from a noble family with serious enemies, all of which led him to abandon his diocese twice and flee to Rome. In the Eternal City, he came to know the Benedictines and lived as a monk for several months. Later he would establish Benedictine monasteries in the North in the hope of holding the Christian ground he gained. And to the North he always returned: to Bohemia, to Germany, to Hungary, and to Poland. He was a multilingual and multicultural Pan Slavic Bishop fully equipped to evangelize throughout Central and Eastern Europe. The rough Prussian people who murdered Adalbert were not fully conquered and converted until 1239, when the Teutonic Knights planted themselves in that land more than two hundred years after Saint Adalbert's death. Yet somebody had to take the first step on the long journey of converting the Prussians. Someone first had to hear “No” a thousand times before someone unknown, much later, ever heard “Yes.” Adalbert heard “No” first and died for it. His body absorbed the blows so that other bodies could walk safely. His suffering and death proved that he, an educated man, was just as sturdy as the rugged men he sought to convert, and so was worthy of adding the title of martyr to that of bishop and monk. Saint Adalbert, we ask that you intercede before God to make all missionaries as courageous as you were, willing to place themselves in difficult situations for the good of the Church. By your example, may we be brave witnesses to the fact that death is sometimes preferable to life.

Episode 80: Elisa & Marcela   Happy new year, lovely queers! To kick off the 2023 movie-watching season, this month Alicia and Sarah go back in time to turn-of-the-20th-century Spain, where these two teenage schoolgirls get really into towel play (i.e. they fall in love at school), and spend the rest of their lives either together or trying to be together. Elisa and Marcela's story is based on a true one which is pretty fascinating; they are known as the first same-sex marriage in Spain, 100 years before it became legal there. They achieved this by cross-dressing and lying to a priest, which is pretty punk rock for 1900s Catholic Europe, and very queer. This movie is kind of a downer, but we think it's worth watching anyway. Enjoy!   Further reading: Making Queer History page on the real Elisa and Marcela Elisa y Marcela Wikipedia page Variety review by Jay Weissberg

In this episode of All Things Tudor, Dr Steven Reid and Anne Dulau join Deb as they discuss the charismatic Mary, Queen of Scots. Why has she captivated us, what was her role in the history of Scotland and England, and how was she entwined with Tudor history?  Why is Mary such a figure of endless debate and fascination, and what does that say about Scotland's ever-evolving relationship with the 'daughter of debate'?  Mary Queen of Scots was an active ruler of Scotland for just six years (1561-1567) yet her reign has attracted more attention and debate than that of any other monarch in Scottish History. Catch The Hunterian exhibit that explores the life and afterlife of Mary, and take the free Future Learn course. Free FutureLearn course: https://www.futurelearn.com/courses/the-life-and-afterlife-of-mary-queen-of-scots This course will provide an overview of Mary's life, reign and legacy. It begins with an overview of renaissance and reformation Scotland, and its relationships with Catholic Europe and its closest neighbour England. It then looks in depth at Mary's life - her time in France as the French Queen, her Scottish reign, and her period of imprisonment and execution in England. Finally, it will look at Mary's cultural afterlife and memorialization.   Twitter: @hunterian Production by Rokkwood Audio, U.K. This episode was produced by Ben Williams. Music developed by Rokkwood. Cover art by The Happy Colour Studio, U.K. Voiceovers by Paul Hunter. Written by Deb Hunter, Dr Steven Reid and Anne Dulau. Please follow me at @thingsTudor on Twitter and @officialAllThingsTudor on Instagram. For more about Tudor history, join my Facebook group and follow my website.

An interview with Dr Clare Jackson, the winner of Wolfson History Prize 2022 about her book, ‘Devil-Land:England Under Siege, 1588-1688′. Clare is the Senior tutor of Trinity Hall, University of Cambridge. The description for the book:Among foreign observers, seventeenth-century England was known as ‘Devil-Land': a diabolical country of fallen angels, torn apart by rebellion, religious extremism and royal collapse. Clare Jackson's dazzling account of English history's most radical era tells the story of a nation in a state of near continual crisis.As an unmarried, childless heretic, Elizabeth I was regarded with horror by Catholic Europe, while her Stuart successors, James I and Charles I, were seen as impecunious and incompetent, unable to manage their three kingdoms of England, Scotland and Ireland. The traumatic civil wars, regicide and a republican Commonwealth were followed by the floundering rule of Charles II and James II, before William of Orange invaded and a new order was imposed.Devil-Land reveals England as, in many ways, a ‘failed state': endemically unstable and rocked by devastating events from the Gunpowder Plot to the Great Fire of London. Catastrophe nevertheless bred creativity, and Jackson makes brilliant use of eyewitness accounts – many penned by stupefied foreigners – to dramatize her great story. Starting on the eve of the Spanish Armada in 1588 and concluding with a not-so ‘Glorious Revolution' a hundred years later, Devil-Land is a spectacular reinterpretation of England's vexed and enthralling past.To check the book out, visit the link here.For more on the Wolfson History Prize, here is the link. For Clare's website, visit here.

April 23: Saint Adalbert, Bishop and Martyr956–997Optional Memorial; Liturgical Color: RedPatron Saint of the Czech Republic and PolandPagans cut down a courageous bishop in the frozen NorthOld, stodgy, traditional Catholic Europe in tension with new, liberal, flexible Europe is not a new dichotomy. A millennium ago the roles were reversed. It was old, stodgy, traditional pagan Europe in tension with new, groundbreaking, and progressive Catholic Europe. As the missionary monks, abbots, and bishops of Europe fanned out, ever northward and ever eastward, into upper Germany, Scandinavia, Poland, and the Baltics, they met the warrior tribes and painted chieftains of old Europe, men with skin like bark. These forest clans gathered in sacred groves to offer sacrifice to their pagan idols under the broad canopies of large oaks. In these open- air temples, they butchered prisoners of war and cattle in offerings to their dark powers, sprinkling the blood of the slain on their bodies. Yet from the eighth through the eleventh centuries, missionaries poured into these remote lands, shining the light of the Gospel into its darkest corners. Teutonic and Norse paganism, for all of its unwritten creeds of courage and manliness, was doomed. It was strong, but the Church was stronger. Paganism could not stop vital, solid, well-organized Catholicism with its coherent monotheism, sacred worship, Ten Commandments, self-sacrificing missionaries, and its Gospel of love and respect for all.The Catholic Church does not arrive to a mission territory, however, as a full-fledged institution. The Church arrives in a person who embodies all that the Church teaches and symbolizes. This person is the Church to those he encounters. Today's saint was one of the first missionary bishops to penetrate into the lands of Prussia, in Northeastern Germany. And for daring to preach the Gospel to coarse men, he was murdered on the frigid coast of the Baltic Sea. The Prussians thought he was a Polish spy, and a pagan priest upset at the disruptions Adalbert was causing in Prussian society commanded his death. Saint Adalbert's lifeless body was ransomed for its weight in gold by a Polish king and returned to Poland. He was eventually canonized as Saint Adalbert of Prague, since he was born and raised in Bohemia. He remains a saint equally claimed by both the Polish and Czech people and a seminal figure in early medieval Europe.Courageous men like Saint Adalbert don't just happen. They are forged over time in red hot fires. Adalbert had a long, difficult, and interesting ecclesiastical career before giving his life for the faith. He was baptized as Vojtěch. But he was so impressed with the saintly German Bishop named Adalbert who taught him, that he took his tutor's name at Confirmation. Adalbert was then named Bishop of Prague at a young age, a consecration whose responsibilities turned him into a far more serious Christian. He quickly matured into his exalted vocation. Bishop Adalbert started aggressively challenging the people of his diocese to shed their pre-Christian customs and to learn what it meant to be true children of God. But Adalbert had a strong temperament and came from a noble family with serious enemies, all of which led him to abandon his diocese twice and flee to Rome. In the Eternal City, he came to know the Benedictines and lived as a monk for several months. Later he would establish Benedictine monasteries in the North in the hope of holding the Christian ground he gained. And to the North he always returned: to Bohemia, to Germany, to Hungary, and to Poland. He was a multilingual and multicultural Pan Slavic Bishop fully equipped to evangelize throughout Central and Eastern Europe.The rough Prussian people who murdered Adalbert were not fully conquered and converted until 1239, when the Teutonic Knights planted themselves in that land more than two hundred years after Saint Adalbert's death. Yet somebody had to take the first step on the long journey of converting the Prussians. Someone first had to hear “No” a thousand times before someone unknown, much later, ever heard “Yes.” Adalbert heard “No” first and died for it. His body absorbed the blows so that other bodies could walk safely. His suffering and death proved that he, an educated man, was just as sturdy as the rugged men he sought to convert, and so was worthy of adding the title of martyr to that of bishop and monk.Saint Adalbert, we ask that you intercede before God to make all missionaries as courageous as you were, willing to place themselves in difficult situations for the good of the Church. By your example, may we be brave witnesses to the fact that death is sometimes preferable to life.

Charles II (1660-85) was described by Ronald Hutton as the playboy monarch, naughty but nice, the hero of all who prized urbanity, tolerance, good humour, and the pursuit of pleasure above more earnest, sober or material virtues. Yet, like his grandfather he struggled to pay for it. Though Restoration England brought a new respect and freedom to the monarchy, the country had survived 11 years without the crown. He would test the patience of the establishment when his lifestyle and his faith drew him to the webs of Catholic Europe. Characters Charles II – King of England, Scotland and Ireland Catherine of Braganza – Queen consort of England, Scotland and Ireland James, duke of York – younger brother of Charles II Charles I – King of England, Scotland and Ireland (1625-49), father of Charles II James I – King of England, Scotland and Ireland (1603-25), grandfather of Charles II Henrietta Maria – Queen consort of England, Scotland and Ireland, mother of Charles II Henrietta Anne – younger sister of Charles II, duchess of Orleans Princess Mary – daughter of James, duke of York William of Orange – prince of Orange, husband of Princess Mary Oliver Cromwell – Lord Protector of the Commonwealth of England, Scotland and Ireland (1653-58) Richard Cromwell - Lord Protector of the Commonwealth of England, Scotland and Ireland (1658-59), son of Oliver Cromwell Thomas Fairfax – Parliamentarian commander and general of the New Model Army Prince Rupert of the Rhine – Royalist cavalry commander and colonial governor, cousin of Charles II George Monck – prominent English soldier John Lambert – Parliamentarian general Henry Ireton – Parliamentary general John Bradshaw - President of the High Court of Justice for the trial of Charles I Colonel Thomas Blood – Anglo-Irish officer Titus Oates – English Priest who fabricated the Popish plot Israel Tonge – English divine who helped fabricate the Popish plot Edmund Godfrey – English magistrate Edward Hyde, 1st earl of Clarendon – Lord Chancellor The CABAL - Lord Clifford, Earl of Arlington, Duke of Buckingham, Lord Ashley, Duke of Lauderdale George Pendrell – Catholic royalist Nell Gwynne - mistress of Charles II Barbara Villiers – mistress of Charles II William Harvey – physician and tutor of Charles II Christopher Wren – architect responsible for rebuilding 52 London churches Isaac Newton – mathematician and physicist Robert Boyle – philosopher, chemist, and physicist Edmund Halley – astronomer, geophysicist, and mathematician Louis XIV – King of France, cousin of Charles II Samuel Pepys – Diarist and President of the Royal society John Evelyn – diarist and writer Gilbert Burnet – contemporary historian and philosopher Figures from the past Henry V – King of England (1413-22) Richard III – King of England (1483-85) Edward, The Black Prince – son of Edward III and heir to the English throne Elizabeth II – Queen of the United Kingdom and the Commonwealth realms (1952-present) CREDITS Henry Purcell – The Old Bachelor bbc_period-bat_07019147 bbc_large-outd_07019157 bbc_horses---h_07039290 bbc_dusk-choru_nhu9679545 bbc_rain---rai_nhu0506113 366713__anandthethird__digging-in-dirt 240914__bdvictor__wheat-in-the-wind 516685__supreme1197__washingface 173930__johnsonbrandediting__water-pour bbc_crowds-che_07035075

Artentik launches NFT marketplace for Portugal's Santa Casa da Misericórdia de Lisboa (SCML) St Francis of Xavier to be celebrated as a NFT on his feast day of December 3rd Artentik, the digital marketplace for SCML, is dropping the world's first religious relics in the form of Non-Fungible-Tokens (NFTs) for the 500-year-old social enterprise organisation and keeper of the Museum and Church of São Roque in Lisbon, which houses one of the most important religious collections in Catholic Europe. Artentik will be SCML's curated platform to share digital twins of its treasures and encourage living artists to also sell their works as NFTs. This will enable SCML to monetize and promote its unique cultural heritage to the world while continuing its extensive 500-year support to social causes. The first NFT drop will take place on December 1st and is drawn from SCML's sacred art collection, one of the finest in the world. President of Santa Casa Edmundo Martinho is interviewed by Jillian Godsil, award winning journalist, broadcaster and author.

An English mission to Japan arrives in 1613 with all the standard English commodities, including wool and cloth: which the English hope to trade for Japanese silver. But there's a gift for the Shogun among them: a silver telescope. As Timon Screech explains in his latest book, The Shogun's Silver Telescope: God, Art, and Money in the English Quest for Japan, 1600-1625 (Oxford University Press, 2020), there was a lot of meaning behind that telescope. It represented an English state trying to chart its own part as a Protestant country, denoting their support for science and a more open culture in the face of a more backward Catholic Europe. Screech's book charts the background behind this simple gift and what it meant for both Japan and England. In this interview, Timon and I follow the English journeys to Japan, the reasons for these trips, and what the English encountered when they got there. And we'll think about what we learn from this—ultimately failed—effort to start a trading relationship between these two islands. Professor Timon Screech is Professor at Nichibunken or the International Research Center for Japanese Studies in Kyoto, after thirty years at SOAS. He is the author of at least a dozen books on the visual culture of the Edo period, including perhaps his best-known work Sex and the Floating World: Erotic Images in Japan, 1700-1820 (University of Hawaii Press, 1999). His other most recent book (and previous interview subject) is Tokyo Before Tokyo: Power and Magic in the Shogun's City of Edo (Reaktion Books: 2020). In 2019, he was elected as a Fellow of the British Academy. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Shogun's Silver Telescope. Follow on Facebook or on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices

An English mission to Japan arrives in 1613 with all the standard English commodities, including wool and cloth: which the English hope to trade for Japanese silver. But there's a gift for the Shogun among them: a silver telescope. As Timon Screech explains in his latest book, The Shogun's Silver Telescope: God, Art, and Money in the English Quest for Japan, 1600-1625 (Oxford University Press, 2020), there was a lot of meaning behind that telescope. It represented an English state trying to chart its own part as a Protestant country, denoting their support for science and a more open culture in the face of a more backward Catholic Europe. Screech's book charts the background behind this simple gift and what it meant for both Japan and England. In this interview, Timon and I follow the English journeys to Japan, the reasons for these trips, and what the English encountered when they got there. And we'll think about what we learn from this—ultimately failed—effort to start a trading relationship between these two islands. Professor Timon Screech is Professor at Nichibunken or the International Research Center for Japanese Studies in Kyoto, after thirty years at SOAS. He is the author of at least a dozen books on the visual culture of the Edo period, including perhaps his best-known work Sex and the Floating World: Erotic Images in Japan, 1700-1820 (University of Hawaii Press, 1999). His other most recent book (and previous interview subject) is Tokyo Before Tokyo: Power and Magic in the Shogun's City of Edo (Reaktion Books: 2020). In 2019, he was elected as a Fellow of the British Academy. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Shogun's Silver Telescope. Follow on Facebook or on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices

An English mission to Japan arrives in 1613 with all the standard English commodities, including wool and cloth: which the English hope to trade for Japanese silver. But there's a gift for the Shogun among them: a silver telescope. As Timon Screech explains in his latest book, The Shogun's Silver Telescope: God, Art, and Money in the English Quest for Japan, 1600-1625 (Oxford University Press, 2020), there was a lot of meaning behind that telescope. It represented an English state trying to chart its own part as a Protestant country, denoting their support for science and a more open culture in the face of a more backward Catholic Europe. Screech's book charts the background behind this simple gift and what it meant for both Japan and England. In this interview, Timon and I follow the English journeys to Japan, the reasons for these trips, and what the English encountered when they got there. And we'll think about what we learn from this—ultimately failed—effort to start a trading relationship between these two islands. Professor Timon Screech is Professor at Nichibunken or the International Research Center for Japanese Studies in Kyoto, after thirty years at SOAS. He is the author of at least a dozen books on the visual culture of the Edo period, including perhaps his best-known work Sex and the Floating World: Erotic Images in Japan, 1700-1820 (University of Hawaii Press, 1999). His other most recent book (and previous interview subject) is Tokyo Before Tokyo: Power and Magic in the Shogun's City of Edo (Reaktion Books: 2020). In 2019, he was elected as a Fellow of the British Academy. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Shogun's Silver Telescope. Follow on Facebook or on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/asian-review

An English mission to Japan arrives in 1613 with all the standard English commodities, including wool and cloth: which the English hope to trade for Japanese silver. But there's a gift for the Shogun among them: a silver telescope. As Timon Screech explains in his latest book, The Shogun's Silver Telescope: God, Art, and Money in the English Quest for Japan, 1600-1625 (Oxford University Press, 2020), there was a lot of meaning behind that telescope. It represented an English state trying to chart its own part as a Protestant country, denoting their support for science and a more open culture in the face of a more backward Catholic Europe. Screech's book charts the background behind this simple gift and what it meant for both Japan and England. In this interview, Timon and I follow the English journeys to Japan, the reasons for these trips, and what the English encountered when they got there. And we'll think about what we learn from this—ultimately failed—effort to start a trading relationship between these two islands. Professor Timon Screech is Professor at Nichibunken or the International Research Center for Japanese Studies in Kyoto, after thirty years at SOAS. He is the author of at least a dozen books on the visual culture of the Edo period, including perhaps his best-known work Sex and the Floating World: Erotic Images in Japan, 1700-1820 (University of Hawaii Press, 1999). His other most recent book (and previous interview subject) is Tokyo Before Tokyo: Power and Magic in the Shogun's City of Edo (Reaktion Books: 2020). In 2019, he was elected as a Fellow of the British Academy. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Shogun's Silver Telescope. Follow on Facebook or on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices

An English mission to Japan arrives in 1613 with all the standard English commodities, including wool and cloth: which the English hope to trade for Japanese silver. But there's a gift for the Shogun among them: a silver telescope. As Timon Screech explains in his latest book, The Shogun's Silver Telescope: God, Art, and Money in the English Quest for Japan, 1600-1625 (Oxford University Press, 2020), there was a lot of meaning behind that telescope. It represented an English state trying to chart its own part as a Protestant country, denoting their support for science and a more open culture in the face of a more backward Catholic Europe. Screech's book charts the background behind this simple gift and what it meant for both Japan and England. In this interview, Timon and I follow the English journeys to Japan, the reasons for these trips, and what the English encountered when they got there. And we'll think about what we learn from this—ultimately failed—effort to start a trading relationship between these two islands. Professor Timon Screech is Professor at Nichibunken or the International Research Center for Japanese Studies in Kyoto, after thirty years at SOAS. He is the author of at least a dozen books on the visual culture of the Edo period, including perhaps his best-known work Sex and the Floating World: Erotic Images in Japan, 1700-1820 (University of Hawaii Press, 1999). His other most recent book (and previous interview subject) is Tokyo Before Tokyo: Power and Magic in the Shogun's City of Edo (Reaktion Books: 2020). In 2019, he was elected as a Fellow of the British Academy. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Shogun's Silver Telescope. Follow on Facebook or on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

An English mission to Japan arrives in 1613 with all the standard English commodities, including wool and cloth: which the English hope to trade for Japanese silver. But there's a gift for the Shogun among them: a silver telescope. As Timon Screech explains in his latest book, The Shogun's Silver Telescope: God, Art, and Money in the English Quest for Japan, 1600-1625 (Oxford University Press, 2020), there was a lot of meaning behind that telescope. It represented an English state trying to chart its own part as a Protestant country, denoting their support for science and a more open culture in the face of a more backward Catholic Europe. Screech's book charts the background behind this simple gift and what it meant for both Japan and England. In this interview, Timon and I follow the English journeys to Japan, the reasons for these trips, and what the English encountered when they got there. And we'll think about what we learn from this—ultimately failed—effort to start a trading relationship between these two islands. Professor Timon Screech is Professor at Nichibunken or the International Research Center for Japanese Studies in Kyoto, after thirty years at SOAS. He is the author of at least a dozen books on the visual culture of the Edo period, including perhaps his best-known work Sex and the Floating World: Erotic Images in Japan, 1700-1820 (University of Hawaii Press, 1999). His other most recent book (and previous interview subject) is Tokyo Before Tokyo: Power and Magic in the Shogun's City of Edo (Reaktion Books: 2020). In 2019, he was elected as a Fellow of the British Academy. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Shogun's Silver Telescope. Follow on Facebook or on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. 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

An English mission to Japan arrives in 1613 with all the standard English commodities, including wool and cloth: which the English hope to trade for Japanese silver. But there's a gift for the Shogun among them: a silver telescope. As Timon Screech explains in his latest book, The Shogun's Silver Telescope: God, Art, and Money in the English Quest for Japan, 1600-1625 (Oxford University Press, 2020), there was a lot of meaning behind that telescope. It represented an English state trying to chart its own part as a Protestant country, denoting their support for science and a more open culture in the face of a more backward Catholic Europe. Screech's book charts the background behind this simple gift and what it meant for both Japan and England. In this interview, Timon and I follow the English journeys to Japan, the reasons for these trips, and what the English encountered when they got there. And we'll think about what we learn from this—ultimately failed—effort to start a trading relationship between these two islands. Professor Timon Screech is Professor at Nichibunken or the International Research Center for Japanese Studies in Kyoto, after thirty years at SOAS. He is the author of at least a dozen books on the visual culture of the Edo period, including perhaps his best-known work Sex and the Floating World: Erotic Images in Japan, 1700-1820 (University of Hawaii Press, 1999). His other most recent book (and previous interview subject) is Tokyo Before Tokyo: Power and Magic in the Shogun's City of Edo (Reaktion Books: 2020). In 2019, he was elected as a Fellow of the British Academy. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Shogun's Silver Telescope. Follow on Facebook or on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

An English mission to Japan arrives in 1613 with all the standard English commodities, including wool and cloth: which the English hope to trade for Japanese silver. But there's a gift for the Shogun among them: a silver telescope. As Timon Screech explains in his latest book, The Shogun's Silver Telescope: God, Art, and Money in the English Quest for Japan, 1600-1625 (Oxford University Press, 2020), there was a lot of meaning behind that telescope. It represented an English state trying to chart its own part as a Protestant country, denoting their support for science and a more open culture in the face of a more backward Catholic Europe. Screech's book charts the background behind this simple gift and what it meant for both Japan and England. In this interview, Timon and I follow the English journeys to Japan, the reasons for these trips, and what the English encountered when they got there. And we'll think about what we learn from this—ultimately failed—effort to start a trading relationship between these two islands. Professor Timon Screech is Professor at Nichibunken or the International Research Center for Japanese Studies in Kyoto, after thirty years at SOAS. He is the author of at least a dozen books on the visual culture of the Edo period, including perhaps his best-known work Sex and the Floating World: Erotic Images in Japan, 1700-1820 (University of Hawaii Press, 1999). His other most recent book (and previous interview subject) is Tokyo Before Tokyo: Power and Magic in the Shogun's City of Edo (Reaktion Books: 2020). In 2019, he was elected as a Fellow of the British Academy. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Shogun's Silver Telescope. Follow on Facebook or on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

An English mission to Japan arrives in 1613 with all the standard English commodities, including wool and cloth: which the English hope to trade for Japanese silver. But there's a gift for the Shogun among them: a silver telescope. As Timon Screech explains in his latest book, The Shogun's Silver Telescope: God, Art, and Money in the English Quest for Japan, 1600-1625 (Oxford University Press, 2020), there was a lot of meaning behind that telescope. It represented an English state trying to chart its own part as a Protestant country, denoting their support for science and a more open culture in the face of a more backward Catholic Europe. Screech's book charts the background behind this simple gift and what it meant for both Japan and England. In this interview, Timon and I follow the English journeys to Japan, the reasons for these trips, and what the English encountered when they got there. And we'll think about what we learn from this—ultimately failed—effort to start a trading relationship between these two islands. Professor Timon Screech is Professor at Nichibunken or the International Research Center for Japanese Studies in Kyoto, after thirty years at SOAS. He is the author of at least a dozen books on the visual culture of the Edo period, including perhaps his best-known work Sex and the Floating World: Erotic Images in Japan, 1700-1820 (University of Hawaii Press, 1999). His other most recent book (and previous interview subject) is Tokyo Before Tokyo: Power and Magic in the Shogun's City of Edo (Reaktion Books: 2020). In 2019, he was elected as a Fellow of the British Academy. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Shogun's Silver Telescope. Follow on Facebook or on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

An English mission to Japan arrives in 1613 with all the standard English commodities, including wool and cloth: which the English hope to trade for Japanese silver. But there's a gift for the Shogun among them: a silver telescope. As Timon Screech explains in his latest book, The Shogun's Silver Telescope: God, Art, and Money in the English Quest for Japan, 1600-1625 (Oxford University Press, 2020), there was a lot of meaning behind that telescope. It represented an English state trying to chart its own part as a Protestant country, denoting their support for science and a more open culture in the face of a more backward Catholic Europe. Screech's book charts the background behind this simple gift and what it meant for both Japan and England. In this interview, Timon and I follow the English journeys to Japan, the reasons for these trips, and what the English encountered when they got there. And we'll think about what we learn from this—ultimately failed—effort to start a trading relationship between these two islands. Professor Timon Screech is Professor at Nichibunken or the International Research Center for Japanese Studies in Kyoto, after thirty years at SOAS. He is the author of at least a dozen books on the visual culture of the Edo period, including perhaps his best-known work Sex and the Floating World: Erotic Images in Japan, 1700-1820 (University of Hawaii Press, 1999). His other most recent book (and previous interview subject) is Tokyo Before Tokyo: Power and Magic in the Shogun's City of Edo (Reaktion Books: 2020). In 2019, he was elected as a Fellow of the British Academy. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Shogun's Silver Telescope. Follow on Facebook or on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

An English mission to Japan arrives in 1613 with all the standard English commodities, including wool and cloth: which the English hope to trade for Japanese silver. But there's a gift for the Shogun among them: a silver telescope. As Timon Screech explains in his latest book, The Shogun's Silver Telescope: God, Art, and Money in the English Quest for Japan, 1600-1625 (Oxford University Press, 2020), there was a lot of meaning behind that telescope. It represented an English state trying to chart its own part as a Protestant country, denoting their support for science and a more open culture in the face of a more backward Catholic Europe. Screech's book charts the background behind this simple gift and what it meant for both Japan and England. In this interview, Timon and I follow the English journeys to Japan, the reasons for these trips, and what the English encountered when they got there. And we'll think about what we learn from this—ultimately failed—effort to start a trading relationship between these two islands. Professor Timon Screech is Professor at Nichibunken or the International Research Center for Japanese Studies in Kyoto, after thirty years at SOAS. He is the author of at least a dozen books on the visual culture of the Edo period, including perhaps his best-known work Sex and the Floating World: Erotic Images in Japan, 1700-1820 (University of Hawaii Press, 1999). His other most recent book (and previous interview subject) is Tokyo Before Tokyo: Power and Magic in the Shogun's City of Edo (Reaktion Books: 2020). In 2019, he was elected as a Fellow of the British Academy. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Shogun's Silver Telescope. Follow on Facebook or on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon.

It's remarkable that as recently as 1986, we had a hit movie, with A-list stars (Jeremy Irons, Robert De Niro) and an A-list composer (Ennio Morricone), that takes a nuanced look at a controversial historical subject, European Christian missionary activity. The Mission could not be made today.  The Mission was written by Robert Bolt (A Man for All Seasons, Lawrence of Arabia, Doctor Zhivago) and directed by Roland Joffe (The Killing Fields, There Be Dragons).  Gerald Russello, editor of the University Bookman, joins James and Thomas to discuss the film's moral complexity in dealing with sin, repentance, and issues of obedience; as well as the relevant historical subjects, such as the South American Jesuit missions and how Catholic Europe worked out issues of human rights in theory and practice during the colonial era. Watch this discussion on YouTube: https://youtu.be/S-MruaPfJV4 Links The University Bookman https://kirkcenter.org/bookman/ This podcast is a production of CatholicCulture.org. If you like the show, please consider supporting us! http://catholicculture.org/donate/audio

Now that we have gone through the Yuan Dynasty, Ogedeid Khanate and Chagatai Khanate, our attention comes to the other Mongol Khanate ruled by the descendants of Tolui; the Ilkhanate. Ruling Iran, Iraq, the Caucasus and the Anatolian peninsula to the borders of the Byzantine Empire, the Ilkhanate was among the most powerful, and also perhaps the best understood of the Khanates, due to a wonderful surviving library of historical works, best exemplified by the mammoth universal history the Ilkhanate's vizier, Rashid al-Din. For our first episode on the Ilkhanate, we look at its establishment by Hulegu and his son Abaqa, the first twenty years of the Ilkhanate's history which did much to define the final fifty years. I'm your host David, and this is Kings and Generals: Ages of Conquest.   As a brief aside, you can revisit a two part discussion between our series historian, Jack Wilson, with professor Michael Hope, a specialist on the Ilkhanate, which we have uploaded on all sites that host our podcast. We last left off with the Ilkhanate in episode 33 of our main series, on the Berke-Hulegu war, where Hulegu fought with his cousin Berke of the Golden Horde over the Caucasus in the early 1260s.  Hulegu was the younger brother of Great Khan Mongke and of Khubilai. The third son of Tolui, they were grandsons of Chinggis Khan and thus of prestigious lineage. As we saw in episodes 28 and 29, Hulegu had been ordered by  his brother Mongke in the 1250s to complete the conquest of southwestern Asia. Despite the claims of some Ilkhanid writers, or of modern historians who write of Khubilai and Hulegu being made viceroys of China and western Asia, respectively, it is highly unlikely Mongke had commissioned Hulegu to found a new Khanate. Rather, his role was almost certainly just a limited military one, assigned by his brother  to complete the conquest so that the Middle East could be properly incorporated into the Central Governmental structure, or even territory that belonged directly to the Khan. Given Mongke's crackdown on the independence of the Ogedeids, Chagatayids and to a lesser extent, the Jochids, it seems unlikely he was setting up a vast area to become personal fief to another member of the family, even if it was his younger brother. Certainly, we can also ignore statements that this was land Chinggis Khan had granted specifically to the Toluids, or that the Ilkhanate emerged from a division of the empire following Chinggis' death in 1227. The conquest of Iran proper did not begin until after Chinggis' death, and it took until Hulegu in the 1250s for the Middle East to become territory of the house  of Tolui. Infact, it seems much of this territory was considered, up until 1260 or so, as belonging to the house of Jochi. At least, the Jochids considered this to be the case.   Whatever Mongke's intentions, as with so much, his plans were upset by his death on campaign in 1259. Hulegu was an important commander during Mongke's lifetime, but not necessarily one about to be appointed a long term governor. Though he had greatly expanded the Mongol Empire westwards and taken Baghdad, the territory that later became the Ilkhanate was divided between Jochids in the north, especially in the Caucasus and northern Iran but also scattered throughout the region; some Chagatayid territory in the east, namely in parts of Khurasan; and territory that belonged directly to the Great Khan, for whom it seemed Hulegu's  conquests would all go to. Following Mongke's death, Hulegu essentially seized all these lands. Whether Hulegu had done this in order to declare his independence, or to take advantage of a primary lapse in imperial authority and then force Mongke's successor  to recognize his gains, over  1260 Hulegu seized control of territory claimed by the Jochids and other branches  of the family. The Jochid Khan, Berke, was particularly angered at the loss of the pastures and trade cities of the Caucasus, which Mongke had only shortly before re-confirmed for him. Hulegu did not return east to take part in the election of Mongke's successor or observe matters there, but thought of himself first, using the lull to enrich himself. It was this which precipitated war between the Jochids under Berke in 1262 over the Caucasus.   As we addressed briefly in episode 30, it seems that following the sack of Baghdad in 1258, Hulegu began using the title of il-khan. While popularly translated as viceroy or subject khan, more recent scholarship has demonstrated that the title bore no such connotations of submission or subservience. Rather, it simply designated a sovereign in his own right. Most of the uses of the term il-khan reflect this usage in the historical sources, with rulers from Chinggis Khan himself to the Khans of the Golden Horde referred to as il-khan. By the start of the 1260s we can speak in earnest of Hulegu and his successors  as the Ilkhans. We should expect  that to contemporaries, Hulegu was understood as his own monarch in truth, whatever nominal allegiance he and his successors paid to Khubilai Khan and his heirs.   From 1262 until his death of epilepsy in 1265, Hulegu was largely concerned with battling Berke Khan in Azerbaijan and Georgia in three years of on and off warfare. He made excuses to avoid traveling east to confirm Khubilai's enthronement as Great Khan after Ariq Boke's death. Between fighting the Jochids, Hulegu also had to clamp down on revolts and build a new administration. A number of local leaders in northern Iraq and western Iran who had already submitted to the Mongols revolted after the sack of Baghdad or the defeat at Ayn Jalut. All those who revolted were subjected to horrific punishments. The ruler of Mosul, Badruddin Lu'lu, died in 1261 aged 96, and his son Malik Shah revolted. Hulegu sent an army which brought the city to slaughter and rape the following year, and Maik Shah was tied to a post and covered in sheep's fat, which soon attracted flies. The resulting maggots born from their eggs then ate the poor man alive while he died of exposure in the Iraqi sun. Malik Shah's three year old son was cut in half and left hanging as a warning. Another revolting ruler in Mayyafariqan, upon being caught by the Mongols had pieces of his flesh cut off and stuffed into his mouth until he died. In Fars, the Salghurid Atabeg's actions brought the response of a Mongol army: it took until 1264 for the Atabeg to be caught and killed, and a cousin of his married to one of Hulegu's sons.   Hulegu also began the building of his own imperial government. He did not merely co opt the existing Mongol bureaucracy. Much of Hulegu's territory had been previously overseen by the Mongol bureaucrat Arghun Aqa, the head of the Secretariat for Iran and Western Asia since the 1240s, first appointed to the post by Torogene Khatun. While most of Arghun Aqa's territorial jurisdiction was brought into Hulegu's new state, and Arghun Aqa continued to serve the Ilkhans until his death in 1275, Hulegu had to incorporate territory he himself had only recently conquered. He was strongly influenced by traditional Persian forms of government, due in part to the advice of prominent Persians in his retinue, Nasir al-Din Tusi and the Juvaini brothers. The older, Shams al-Din Juvaini, was made Hulegu's vizier, a position he would hold for the next twenty or so years. The younger Juvaini brother we have met often over the course of this series. ‘Ala al-Din ‘Ata-Malik Juvaini served in Hulegu's  court during his campaigns against the Nizari Ismailis and Baghdad, and in turn ‘Ala al-Din was appointed to oversee Baghdad's reconstruction. We of course know him best as the author of the History of the World Conqueror, one of the single most important surviving historical sources on the Mongol Empire, and used as a source by other medieval authors like Rashid al-Din. Both Juvaini brothers were tasked with much of the rebuilding of the Iranian, Iraqi, Caucasian and Anatolian cities and their economies, which they approached diligently. It was not without Mongol custom though, for Hulegu's various sons, wives and lords were allotted territories to oversee in order to support themselves, the appanage system which so often stymied efforts by the central government to exert its powers.   In addition, Hulegu established Maragha in northwestern Iran as his capital, and under the supervision of the brilliant scholar Nasir al-Din Tusi, began to make it a centre of learning and science. On Hulegu's order, Tusi built a great observatory there, and Hulegu provided pensions to artists and scholars in order to enhance his reputation; though Hulegu tended to show greater interest in alchemists who sought to turn things into gold for him. Additionally, Hulegu ordered the construction of palaces and temples and a number of other public works projects, for according to Rashid al-Din, Hulegu loved to build. In Rashid's time some forty years later, a number of Hulegu's projects still stood. Hulegu did not abandon nomadism, and instead, in a model followed by his successors, established a primary capital to house his treasury and governmental apparatus, a place on occasion visited by Hulegu, while Hulegu would spend most of his time with his herds and families in his pastures: generally in the rich, cooler pastures of Azerbaijan and northwestern Iran in the summer, and then to eastern Anatolia, northern Iraq or even Baghdad itself during the winters.   Of course, there is also the matter of the Mamluks. The Mamluk Sultanate famously defeated a Mongol army under Ketbuqa Noyan at Ayn Jalut in September 1260. Hulegu did not see the matter as finished; before even the end of 1260, another small Mongol army invaded Syria, though it too was quickly defeated. This proved to be the final Mongol incursion into Syria for the 1260s. The borders with the Golden Horde in the Caucasus, the Qara'una and the Chagatai Khanate in Khurasan proved of greater concern. Only once other matters were settled would the Ilkhans be able to bring their attention to Syria and the Mamluks, but that long war we will cover in a following episode.   Hulegu died in February 1265, a complication from the epilepsy he seemed to suffer from. He was buried on an island in the Caspian Sea with considerable treasure and apparently, human sacrifices. He was followed to the grave soon after by his chief wife, Dokuz Khatun. Aside from an aborted attempt by one son, Yoshmut, to throw his name in for the throne, apparently it was unanimously agreed by the notables of the Ilkhanate to elect Hulegu's oldest son, Abaqa. Abaqa may not  have been born of Hulegu's chief wives, but he was the most senior of Hulegu's  children in the Ilkhanate, since most of Hulegu's sons and wives were still in Mongolia at the time of his death. Abaqa had risen as his father's right hand, and had overseen the Ilkhanate's eastern Iranian and Khurasani territory. During the initial rounds of fighting against Berke Khan in the Caucasus, Abaqa had a key command role, though led his own forces into a humiliating defeat. For the nearly 17 years that Abaqa ruled over the Ilkhanate, he proved to be a steady and stabilizing, if unimaginative, monarch. Like his father, he was a capable enough manager though often had little care for the details of running the state. He shared his father's personal affection for Buddhism, but also continued his policy of general religious tolerance. While Buddhists temples were constructed, Abaqa showed himself a friend to all religions. To Chrisitans, Abaqa courted alliances with Catholic Europe and Eastern Christian, that is Nestorian, churches and representatives such as Rabban bar Sauma and Mar Yahballaha were patronized. One of Abaqa's wives was a daughter of the Byzantine Emperor Michael VIII, named Maria but called Despina Khatun by the Mongols. The Christian kingdom of Cilician Armenia was a favoured ally, and the churches in Greater Armenia, Georgia and the few Crusader holdouts on the coast were treated respectfully enough. The Armenians and Georgian sources treated Hulegu's wife, the Christian Dokuz Khatun, as a saintly figure who protected and patronized their churches, a second coming of Constantine I and his mother Helene. To Mongols, he ensured the respect of the yassa of Chinggis Khan and still favoured the Mongol elite and military. For Muslims, Abaqa relied on traditional Persian governmental institutions and his top members of the bureaucracy, especially the Juvaini brothers, were Muslims. Dokuz Khatun, despite her Christianity, had also showed patronage to Buddhist and Muslim public sites and places of worship. The prominence of the minority Christians and Buddhists in the Ilkhanate's  administration and privileges were, however, a matter of contention for an empire with a Muslim-majority population, already unhappy to be ruled over by infidels.   Abaqa's initial steps on his enthronement were to reconfirm the laws passed by his father and to keep most of his appointees in their offices. Shams al-Din Juvaini was maintained as vizier and sahib-diwan, while his brother ‘Ala al-Din ‘Ata-Malik was retained in Baghdad. Perhaps the greatest change in Abaqa's early days was moving the capital from Maragha to Tabriz, and appointing his brothers to the frontiers. Abaqa's  early reign was caught up with the matter of dealing with his Mongolian kinsmen. Only weeks after his enthronement, Berke Khan and his commander Nogai unleashed another invasion on the Caucasus. You can revisit that war in more detail in episode 33, but after some inconclusive fighting Berke Khan died of illness en route to Tbilisi in 1266. The forces of the Jochids withdrew  to select Berke's successor, and Abaqa in turn built a wall and deep ditch along the Kura River, the frontier between them in the Ilkhanate. Manned by Mongols and Muslims, we are told it allowed merchants to travel between the Ilkhanate and Golden Horde, but stood strong enough to dissuade any serious Jochid re-offensives for many years.    At  the end of the 1260s Abaqa then had to deal with the Chagatais. As looked at in episode 47 on the Chagatai Khanate, a peace agreement was reached around 1268 between the Chagatai Khan Baraq, the Ogedeid prince Qaidu, and the new Khan of the Golden Horde, Mongke-Temur. They agreed to a joint invasion of the Ilkhanate. Baraq encouraged the revolt of a Chagatai prince in the Ilkhanate, then followed up with an invasion in 1270. As we covered in detail in episode 47, Abaqa successfully had the revolting Chagatai prince captured and defeated Baraq at the battle of Herat in July 1270. Baraq was broken and fled back to the Chagatai Khanate, where he died in 1271, which precipitated Qaidu's rise to prominence over the Chagatais. Two years later, in 1273, Abaqa sent a large army to devastate one of the Chagatai Khanate's chief cities, Bukhara, a rather clear message.  Qaidu recognized the display of Abaqa's power, and despite occasional border raids, the Chagatais would not threaten serious invasion of the Ilkhanate until the early fourteenth century during the reign of Esen Buqa Khan, seen in our second episode on the Chagatai Khanate. So clear was Abaqa's victory over Baraq that shortly afterwards, Mongke-Temur Khan of the Golden Horde sent gifts and peace offerings to Abaqa. Despite raids by the Neguderis, or Qara'unas, Mongol troops stationed in Afghanistan who had gone renegade, Abaqa for the rest of his reign had relatively calm relations with the Golden Horde and Chagatais.    Following the battle of Herat, envoys came from Khubilai Khan bearing a yarligh, a decree which confirmed Abaqa as Khan. With this confirmation, Abaqa was enthroned a second time, and according to Rashid al-Din only then began to sit in thrones and wear his crown. So began a particular custom of the Ilkhans, in that they would have two enthronements. The  first upon their initial election as Khan of the Ilkhanate, and the second following the arrival of an official decree from the Great Khan in China which confirmed the decision. This in many respects was the extent of the Ilkhans' submission to the Great Khans. While maintaining trade and diplomatic ties, the Great Khan could only confirm an election made in the Ilkhanate, and had no power to remove him from his office. Still, it remained a source of legitimacy and of adherence to the idea of a unified Mongol Empire, even if such a thing no longer existed.    After a busy late 1260s, Abaqa slowed down in his operations in the 1270s. Much of his time was spent drinking or hunting, something he particularly loved, even if his timing and luck during hunting trips was not always great. Shortly after his first enthronement in 1265, his brother Yoshmut misfired an arrow that grazed Abaqa's neck. After his second enthronement in November 1270, Abaqa received a grievous wound to his hand from a bison. Though the bleeding was halted with an impromptu tourniquet from a bow string, the wound developed an abscess and became infected. In immense pain, Abaqa's physicians were reluctant to open up the abscess until convinced by Nasir al-Din Tusi that the procedure could be done. Under his supervision, Abaqa's wound was opened and cleaned, and the Il-Khan's pain immediately subsided. This was, by the way, Nasir al-Din's final known action. He is mentioned as dying only a few years later in 1274.   Even if Abaqa spent more time hunting and drinking than with day to day governance, it did not mean the Ilkhanate was rudderless.  Abaqa had the luxury to spend time how he wanted, due to the governorship of his vizier, Shams al-Din Juvaini. Shams al-Din and his brother ‘Ala al-Din ‘Ata-Malik were from a family of administrators, with both their father and grandfather officials of the Seljuq Sultans and the Khwarezm-shahs. ‘Ala al-Din had served in the administration of Arghun Aqa, the Mongol governor for most of western Asia from the 1240s until Hulegu's western advance, and been held in quite some esteem by the great bureaucrat. ‘Ala al-Din's own historical account, the History of the World Conqueror, features a lengthy and glowing biography of Arghun Aqa. Arghun Aqa continued in a post as the primary tax-collector of the Ilkhanate throughout Abaqa's reign, as well as governor of Khurasan, thereby remaining an important ally to the Juvainis. Attached to Hulegu's  camp with the start of the prince's campaign, both Juvaini brothers rose in prominence under his eye. With the establishment of the Ilkhanate, Shams al-Din was made the chief minister of the state, the vizier, and the head of the diwan and chief financial officer, sahib-diwan, while ‘Ala al-Din ‘Ata-Malik was made governor of Baghdad to oversee its reconstruction.   The sahib-diwan was the head of the Ilkhanate's civilian administration which was, to paraphrase Michael Hope's discussion on the matter in his Power, Politics and Tradition in the Mongol Empire and Ilkhanate Iran, responsible for provisioning the army, foreign relations, the post system, royal and public treasuries and collection of revenues. The sahib-diwan led a group of regional assistants who coordinated these activities through the provinces of the empire, based on the traditional Persian administration, the diwan. The Mongol addition was a sort of dual administration, wherein the regional operatives of the sahib-diwan were under the supervision of Mongol governors who held supreme authority. So, under Abaqa's reign ‘Ala al-Din Juvaini, the governor of Baghdad, acted as a sort of assistant or deputy to the Mongol governor of Arab Iraq, Khuzistan and Fars, Suqunjaq Aqa, or in Anatolia Mu'in al-Din Sulaiman worked alongside and under the Mongol governor, Samaghar Noyan. The military elite, the noyad, that is the heads of the family and military leaders, generally served as intermediaries between the diwan and the Ilkhan. The success of a given sahib-diwan rested on his ability to maneuver and work with the noyad. As such, the power and influence of the head of the Ilkhanate's civilian administration fluctuated widely, often relying on connections more often than ability.   Shams al-din Juvaini was capable enough at this handling of the noyad, though over the late 1270s found himself increasingly undermined by the noyad and other officials. As usual, money brought a great deal of the trouble. The Juvainis became very wealthy over their tenure. It was not simply a case of needlessly enriching themselves, as they were expected to cover many of the costs of their operations themselves, from patronizing other officials, gift giving to bribes needed to keep things running smoothly, or supporting public projects and donations for the sake of the popular image of the empire and government. Shams al-Din Juvaini, it must be said, did seem to pay artists and poets great sums to spread good words about himself and speak of his magnificence. As with any administrator we've met in our overview of the Mongol Empire, these men made enemies - often by men who felt excluded from power- and had to appoint their own trusted men and family members to high positions in order to keep these areas out of the hands of enemies, or ensure they worked in agreement with the sahib-diwan. It had the side-effect though, of being nepotism and an easy charge for anyone to rally against.    Sahib Shams al-Din found that his diwan was quite subservient to the needs of the military, and in many respects simply served as a means to provide for the noyad and their troops. As long as the money kept coming in for military needs, such as for Abaqa to move and supply troops from frontier to frontier to face Jochids, Chagatayids, Qara'unas and Mamluks, then Abaqa was usually fine to allow Shams al-Din to act autonomously. Though both Juvaini brothers had developed a kitchen cabinet of rivals and faced accusations, their positions rested secure until 1277.   1277 proved a hallmark year for Abaqa, the Juvainis, and the Ilkhanate itself. That year, the Mamluk Sultan Baybars led a devastating invasion into Mongol ruled Anatolia, defeating a large Mongol army at Elbistan, advancing as far west as Kayseri before withdrawing back to Syria, where died that summer. The Mamluk and Ilkhanid frontier in Syria had not moved much since the immediate aftermath of Ayn Jalut in 1260, but Baybars had gradually been pushing up along the coastline, attacking, harassing and conquering the Il-Khan's allies, the Crusader states and the Kingdom of Cilician Armenia. In 1265 following Hulegu's death, Baybars conquered Caesarea, Haifa, Arsuf, and Galilee; in 1268, Baybars took Antioch; in 1271, he took Krak des Chaveliers and almost took Tripoli. When Abaqa's attention was elsewhere, the Mamluk raided Cilician Armenia.   In Anatolia, the Mongols ruled over the shattered remnants of the Seljuq Sultanate of Rum, in an administration headed by Mu'in al-Din Sulaiman, better known as the Pervane. The Pervane was the dominant figure of the rump state of the Seljuqs of Rum: the Seljuq Sultan, Ghiyath al-Din Kaykhusraw III, was a young boy, so the Pervane acted as co-governor with Samaghar  Noyan, his Mongolian counterpart. The two had a stable relationship, but when Abaqa appointed his younger brother Ejei to replace Samaghar, the Pervane chafed under the increased financial burden and supervision, and asked Abaqa to recall his brother, claiming Ejei was in cooperation with Baybars. Abaqa promised to recall him, but delayed. In his frustration, the Pervane reached out to Baybars. The Sultan's curiosity was piqued, but didn't commit; by the time his response reached the Pervane in 1274, Ejei and Samaghar had been replaced by Toqa Noyan, and the Pervane didn't respond. Under Toqa Noyan, Mongol pressure was even greater in Anatolia, and the Pervane's powers were limited.   What follows is a terrible mess of political machinations. The Pervane got Toqa Noyan removed, Ejei was reinstated, the Pervane's efforts to remove Ejei again frustrated Abaqa, who removed Ejei, killed some of his followers and reinstated the Pervane and Toqa Noyan. In November 1275, the Mongols besieged al-Bira, a major Mamluk fort on the Euphrates River in Syria, but Baybars had learned of it in advance allegedly due to the Pervane. After this, the Pervane was careful to rebuild trust with Abaqa, bringing him the Seljuq Sultan's sister to wed. At the same time, with or without the Pervane's support a group of Rumi amirs met with Baybars in July 1276, urging him to attack. Judging there was enough support in Rum for him, Baybars agreed, mobilized his army over winter 1276 and set out in February 1277. The result was Baybars' devastating raid into Anatolia. Though the Pervane refused to meet with Baybars, staying instead in his fortress at Tokat, this did nothing to ease Abaqa's fury. Abaqa arrived in Anatolia swiftly with an army but missed Baybars, and in his wrath demanded every living thing between Kayseri and Erzurum be massacred. Only with difficulty did Shams al-Din Juvaini talk the Il-Khan out of such horror, and was convinced to sate himself with only sacking the nearby city of Siwas executing leaders of local Turkoman tribes. When Abaqa's threatened invasion of Syria could not materialize due to the summer heat, he returned to his Azerbaijani pastures and summoned the Pervane to him. Only reluctantly did the Pervane arrive on his master's bidding, where he was charged and put to death. Allegedly, his flesh was eaten by Abaqa and the senior Mongols.   Though Shams al-Din Juvaini was moved to Anatolia to oversee reconstruction there, Abaqa's trust in his civilian officials was greatly broken. Now was the time for the enemies of the Juvainis to strike. Majd al-Mulk Yazdi, a former protege of Shams al-Din who felt wronged by him, reported that the Juvainis had been in cooperation with the Mamluks and had assisted Baybars in invading Anatolia, based on words from one of Shams al-Din's deputies. Abaqa had the deputy interrogated and beaten, but the man refused to condemn Shams al-Din, saving the vizier from charges. Majd al-Mulk fell out of favour and into destitution, and in an attempt to win him over Shams al-Din donated a considerable sum of money to him.    When Abaqa was in Khurasan in 1280 dealing with a Qara'una attack, Majd al-Mulk moved again. This time he met with Abaqa's son, Arghun, and reporting that not only were the Juvainis still in correspondence with the Mamluks, but they were also embezzling huge amounts from the royal treasury. Claiming that Shams al-Din's donation was actually hush money to keep him quiet, Majd al-Mulk convinced Prince Arghun of the treachery of the Juvainis. Arghun told Abaqa of it on his return from campaign, but it took until the spring of 1281 when Majd al-Mulk met with Abaqa in person and reported it, for Abaqa to react. An angered Abaqa finally moved, arresting the Juvainis and ordering their accounts investigated. Luckily for Shams al-Din, he was able to petition one of Abaqa's wives, Oljei Khatun, to convince Abaqa of their innocence. Though Majd al-Mulk did not succeed in this attempt, he was not out of favour, and Abaqa appointed him as an official check with Shams al-Din in a sort of co-vizier role.    From this position, Majd al-Mulk focused his plots against Shams al-Din's brother, the governor of Baghdad ‘Ala al-Din ‘Ata-Malik Juvaini, the historian. The same charges were employed; accusations of embezzlement, treachery, etc. Majd al-Mulk's timing was good, for it caught Abaqa in a particularly foul mood. Late in 1281, Abaqa's younger brother Mongke-Temur had been sent with an army into Syria against the Mamluks. Abaqa had been supposed to join him, but had instead wasted time hunting. While he was hunting, the inexperienced Mongke-Temur suffered a humiliating defeat at Homs against the Mamluk Sultan Qalawun. Abaqa was, as you might expect, rather furious. He spent winter 1281 in Baghdad making plans to invade Syria himself. While there, Majd al-Mulk convinced upon Abaqa of ‘Ala al-Din Juvaini's crimes. ‘Ala al-Din was arrested, then freed by Abaqa, then fined millions of gold pieces. Unable to pay the fines upon an audit, Majd al-Mulk had ‘Ala al-Din beaten and dragged through the streets of Baghdad. Only Abaqa's death saved him.   Abaqa left Baghdad at the start of 1282 and travelled to Hamadan, where he partook in that favourite Mongol princely tradition, a night of binge drinking. The following morning he was dead, having been struck in his final moments, according to Rashid al-Din, with a vision of  black bird perched in a tree. Ordering an archer to shoot at it, no bird could be found, but upon the realization Abaqa was dead.   Abaqa's nearly twenty year rule had a significant effect on the Ilkhanate, a period of consolidation and continuation from the years of his father, Hulegu. Abaqa managed to keep the military and civilian government largely balanced, oversaw reconstruction after the conquests and secured his border from powerful neighbours. Recognizing the nominal supremacy of the Great Khan, Abaqa proved a  formidable presence in western Asia, and with only brief exceptions, the longevity of his reign would ensure that his family would dominate the Ilkhanate until its dissolution. Yet Abaqa overlooked problems facing his kingdom, leaving his successors to deal with a proud military element that would only grow to seek more influence at the expense of the Ilkhan and the civilian administration. We will be exploring these topics and the period following Abaqa's death in the next episodes, so be sure to subscribe to the Kings and Generals Podcast to follow. If you enjoyed this and would like to help us continue bringing you great content, then consider supporting us on patreon at www.patreon.com/kingsandgenerals. This episode was researched and written by our series historian, Jack Wilson. I'm your host David, and we'll catch you on the next one. 

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1300 BC: Moses leads the Israelites out of Egypt. We don't even know if Moses existed. We sure as heck don't know the exact date. Last week, I said “1200,” which was the consensus fifty years ago, but it appears 1300 is closer to the consensus now. From this date, you have the establishment of Israel, which leads pretty much to the entire Old Testament, including Samson, David, Solomon, the prophets, and all those crazy cats. If you know 1300 BC, you have a fix on Egypt at its greatness, albeit on the verge of decline; you have a solid reference point toward the beginning of the Old Testament.586 BC. The fall of Judah to the Babylonians. The Babylonian Captivity. The Israel born of Moses was finished. In Episode 61, I talked about the Age of Ecumenical Empires and its importance: it changed western civilization's entire mental landscape. It brought us Stoicism, Gnosticism, Christianity. I date the start of Ecumenical Empires to 586, even though the first truly ecumenical empire was the Persian Empire that dethroned the Babylonians and let the Israelites return to Jerusalem in 539. If you know 586, you have a fix on the termination point of the independent nation of Israel (or Judah); you have a fix on the rise of the Persian Empire, which is the one that would shortly invade Greece and bring us the Battle of Marathon and the movie, 300.399 BC. Death of Socrates. The greatest city-state killed its greatest man. But what's important here is that it fixes us at the end of the golden age of Greece, when Athens reigned supreme, and brings us to the verge of the destruction of classical Greece: Socrates taught Plato, who taught Aristotle, who taught Alexander the Great . . . who would end the Greek city-states.27 BC. When Octavius became the first emperor of Rome, the Pax Romana started. Rome's civil wars were over for now, the Mediterranean was calm and peaceful. Trade and commerce. If you know 27 BC, you have a fix on many things: the end of the Roman Republic and start of the Roman Empire, Rome nearing its zenith, the world on the eve of Christianity.313 AD. Constantine issued the Edict of Milan, ending Christian persecution. Although I can't say 313 gives you a great fix on anything before it (more Roman history, though not peaceful), it gives you a fix on the rise of Christianity as the societal norm. If you know 313, you know end of paganism and rise of Catholic institutions, whether it's the Papacy as a civilizational force or monasteries.622 AD. Mohammed's flight to Medina. The Hejira. This is the official rise of Islam. Islam then “ran the table” extremely quickly, routing everything before it. Huge swaths of the middle east and northern Africa were Muslim within * years. It's unbelievable. People at the time couldn't even believe it. They didn't know there was anything in Arabia. One historian once said that, if a huge force of Eskimos emerged out of the Arctic and conquered all of Canada and portions of the northern United States, we'd have a feeling for how surprised western civilization was. By knowing 622, you have a fix on the rise of Islam and you have a fix on the start of the Dark Ages.Because here's the thing: the Dark Ages didn't start in 476, with the bogus “fall” of the Roman Empire. It started in the seventh century, when the trade over the Mediterranean encouraged by the Pax Romana completely collapsed in the wake of the Muslims learning naval warfare and shutting down the Sea. I believe this position is fairly well-accepted these days, though a more conventional position would hold that Europe was sliding heavily into the Dark Ages after 476 and 622 merely slammed the door shut.1000: Stephen crowned king of Hungary. That was pretty much the last domino to fall: All of Europe except a few areas of the far European east was now Christian. Two of the three great forces that menaced Europe and made the Dark Ages especially dark—the Vikings and the Magyars (the Muslims were the third; they didn't convert)—were converted and now part of Catholic Europe. By knowing 1000, you have a fix on the end of the Dark Ages and the rise of what is properly considered the Middle Ages. It's nifty because 1000 is easy to remember. The relative peace also gave rise to prosperity, which would culminate in the Age of Discovery and the domination of Europe over the rest of the world (colonization).1274: I pick this year because of the synthesis he came up with prior to his death. It was the flowering of medieval philosophy, reflecting the flowering of medieval life in general. It was the high point of the middle ages. After him, Europe started its long decline that, today, is symbolized by the absurdity that is the European Union.1453: The fall of Constantinope. Technically, this is the end of the Roman Empire. It is what Edward Gibbon means by the decline and fall of the Roman Empire. By knowing 1453, you get a fix on the beginning of complete Islamic hegemony over the Middle East and the rise of Russia as the Third Rome. It also mark the end of 2,000 years of Roman history (the Roman Republic started in 509 BC; the Roman Kingdom, though details are shrouded in legend, existed for at least 100 years before that), which is astounding.1492: Columbus. 1492 gives you a fix on the coming of the new world, the Reformation, and the meteoric rise of Europe as the greatest force on earth. It also marks the end of even the most expansive definition of the “Middle Ages” and the dawn of the modern age.

p.p1 {margin: 0.0px 0.0px 0.0px 0.0px; font: 11.0px Helvetica; -webkit-text-stroke: #000000} span.s1 {font-kerning: none} The newsrooms around the world have not been quiet over the last few weeks.  This week the plot thickened in the United Kingdom with three ministers flying to meet the Queen to request a suspension of parliament, which was granted causing outrage and protests.  The impression however coming out of No.10 Downing Street is that they are serious about leaving on October 31st, with or without a deal.  The fight in the country is certainly far from over, but we do know from Bible Prophecy that Britain does not belong in Europe.  Whether it happens on October the 31st or not, Britain will leave Europe, even if she has to fight to get out.  That excitement is this week.  Last week however was also worth watching.

p.p1 {margin: 0.0px 0.0px 0.0px 0.0px; font: 11.0px Helvetica; -webkit-text-stroke: #000000} span.s1 {font-kerning: none} The newsrooms around the world have not been quiet over the last few weeks.  This week the plot thickened in the United Kingdom with three ministers flying to meet the Queen to request a suspension of parliament, which was granted causing outrage and protests.  The impression however coming out of No.10 Downing Street is that they are serious about leaving on October 31st, with or without a deal.  The fight in the country is certainly far from over, but we do know from Bible Prophecy that Britain does not belong in Europe.  Whether it happens on October the 31st or not, Britain will leave Europe, even if she has to fight to get out.  That excitement is this week.  Last week however was also worth watching.

At a moment when Brexit and our carbon footprints are prompting us to reassess what it means to move around the world, Sarah Dunant looks at the long history of travel and the ways it has enchanted and alarmed us across the centuries. The anxieties over young Tudor travellers returning radicalised from Catholic Europe was a phenomenon that gripped England after the break with Rome. Nandini Das argues that fears over travel helped to define a nation.  Professor Eric Zuelow shows how the Nazi regime turned travel into a highly sophisticated propaganda tool, organising tours and trips specifically designed to cement ideas of racial superiority and national identity.  In the Middle Ages, travel is seen to be a startlingly tolerant and cosmopolitan experience, as the naturally curious medieval mind seeks to expand the borders of its world in a spirit of generosity. Whether the fantastical journeys of Sir John Mandeville or the diplomatic missions of Dominican Friars to Mongol Kings, Sebastian Sobecki explains how new discoveries were always understood through their existing religious and cultural lenses. And as the destructive nature of travel and excessive footfall becomes clearer, John Slight explains how the new travel technology of the 19th century led to an explosion in the number of Muslim pilgrims to Mecca, threatening the infrastructure, political stability and even its physical environment, as this small town crumbled under the pressure of hundreds of thousands of visitors. Presenter: Sarah Dunant Readers: Karina Fernandez and Keith Wickham Producers: Natalie Steed and Nathan Gower Executive Producer: David Prest A Whistledown production for BBC Radio 4

John Gallagher, New Generation Thinker, marks the 400th anniversary of the publication of what might be the greatest, but littlest-known, book of travels of early modern England. Fynes Moryson was a young fellow of a Cambridge college when he left on a journey to Jerusalem and back. His monumental book 'An Itinerary' is a colourful, funny and touching account of one man's curious journey, meeting bandits in northern Germany, disguising himself as a Catholic Italian in order to see Rome and burying his brother's body by the side of the road on his return.John Gallagher's Essay brings to life one of the great travel accounts of any period which includes detailed instructions to English travellers on how best to disguise themselves when travelling through Catholic Europe.Recorded as part of Radio 3's Free Thinking Festival in front of an audience at Sage Gateshead. New Generation Thinkers is a scheme run by BBC Radio 3 with the Arts and Humanities Research Council to find academics who can turn their research into radio. Producer: Fiona McLean

John Gallagher, New Generation Thinker, marks the 400th anniversary of the publication of what might be the greatest, but littlest-known, book of travels of early modern England. Fynes Moryson was a young fellow of a Cambridge college when he left on a journey to Jerusalem and back. His monumental book 'An Itinerary' is a colourful, funny and touching account of one man's curious journey, meeting bandits in northern Germany, disguising himself as a Catholic Italian in order to see Rome and burying his brother's body by the side of the road on his return.John Gallagher's Essay brings to life one of the great travel accounts of any period which includes detailed instructions to English travellers on how best to disguise themselves when travelling through Catholic Europe.Recorded as part of Radio 3's Free Thinking Festival in front of an audience at Sage Gateshead. New Generation Thinkers is a scheme run by BBC Radio 3 with the Arts and Humanities Research Council to find academics who can turn their research into radio. Producer: Fiona McLean.

Ever met someone who can trace their lineage back to some famous people? My dad's family had an ancestor on the Mayflower. My in-laws brag they're related to Stonewall Jackson. I recently discovered one of my relatives actually translated the spiritual masterpiece The Imitation of Christ a few hundred years ago. Family lines are very important and interesting. While not tied through bloodlines, there's a Catholic family that can trace it's lineage for 800 years...the Dominicans. And the offspring of the great St. Dominic has had an unbelievable impact on the Catholic faith. Just think of all the towering Dominican figures in our history: St. Thomas Aquinas, St. Catherine of Siena, and St. Rose of Lima, among others. In this episode of the Art of Catholic I'm joined by Br. Tim Danaher O.P., to talk a little about the history and impact of this amazing order. Among other things we'll discuss: The heresy that led to the founding of the Dominicans Why Dominicans are called "Hounds of the Lord" and "Black Friars" How St. Dominic gave us the rosary The impact of the Angelic Doctor, St. Thomas Aquinas St. Albertus Magnus and why was he so important What makes Dominicans different from other orders in the Church (not better, just different:) All that and more on this episode of The Art of Catholic! God bless! Matthew P.S. Don't forget to grab your FREE copy of my quick guide to deeper prayer 8 Ways To Jumpstart Your Prayer Life! It's an easy step-by-step guide to help you rocket to God! Don't miss a show! Subscribe to The Art of Catholic by clicking this link and then clicking "View in iTunes" under the picture and then "Subscribe"! Android user? You can listen to The Art of Catholic on the Beyond Pod app from the Google Play Store. Want to experience Catholic Europe? Join Matthew on his pilgrimage to Fatima, Lourdes, Avila, and many other amazing holy sites this October 23rd to November 1st. Click here for details.    

There are 27 books in the New Testament...19 of them came from just two guys. Sts. Paul and John are two of the most influential men in the history of the world. 14 of the books of the most popular book in the history of the world (the Bible...just in case you were scratching your head) are traditionally ascribed to Paul. Not to be outdone, St. John wrote the "greatest piece of world literature, period" says John Bergsma. (Plus four other New Testament books.) These guys are Bible rock stars. Even so, they need some explication. Paul is sometimes clear as mud. (Have you read Romans?) John sometimes soars so high into the celestial mist that he needs to brought back down to earth.  Theologians spend years trying to unpack what both have to say. We don't have that kind of time. But we do have Dr. John Bergsma. Bergsma's famous art! In this rollicking conclusion to my two part interview on New Testament Basics for Catholics, we'll finish off what we started in episode 42. First, we'll conclude our discussion of Luke and its sequel, Acts, and then pivot to Paul and John. Among other things we'll:   Unveil the two stars of the book of Acts and the two sections of the book (Act 1 and Act 2:) Answer the famous question posed by an ex-priest of why Jesus kept promising a kingdom, but all we got was a Church Unpack the overall purpose of the book of Romans (good luck!) Explain what Paul means by the controversial phrase "obedience of faith". (A very important concept to understand for discussion with our Protestant brethren.) Identify the "good news" and "bad news" of Romans (We'll do the bad news first, of course.) Hear Bergsma explain why the Gospel of John the "greatest piece of world literature, period" Show why St. John is SO Catholic. You do NOT want to miss this episode. Enjoy! Matthew P.S. Don't forget to grab your FREE copy of my quick guide to deeper prayer 8 Ways To Jumpstart Your Prayer Life! It's an easy step-by-step guide to help you rocket to God! Don't miss a show! Subscribe to The Art of Catholic by clicking this link and then clicking "View in iTunes" under the picture and then "Subscribe"! Android user? You can listen to The Art of Catholic on the Beyond Pod app from the Google Play Store. Want to experience Catholic Europe? Join Matthew on his pilgrimage to Fatima, Lourdes, Avila, and many other amazing holy sites this October 23rd to November 1st. Click here for details.  

If you totally understand the New Testament of Sacred Scripture, then you can ignore this podcast. For the rest of us mortals, this show is a gem. Best-selling author and professor Dr. John Bergsma explains the Bible like nobody else. His Bible Basics for Catholics is a masterpiece. While it focused on the overall story of salvation history, particularly the Old Testament, his sequel, New Testament Basics for Catholics illuminates the second half of the Bible. And it's even better than the first one (which sold a gazillion copies). John breaks the New Testament down by focusing on its four major authors. In part 1 of this interview, we'll discuss the first two - Matthew and Luke - and what's happening in their books. Among other things we'll learn: What is the unifying theme of the major New Testament authors? Why does Matthew kick off the New Testament with a genealogy? (John actually calls it biblical Tae Kwon Do) What's so shocking about the women mentioned by Matthew? What is Luke's theme and how is his audience different than Matthew's? What is the true meaning of mercy as found in the Gospel of Luke? (It's not what you think and it gives a whole new meaning to the Year of Mercy!) My previous show with John (Episode 6) remains one of my most popular. In this latest interview, you'll understand why I call him the "Blond Beast of Biblical Theology". Matthew P.S. Don't forget to grab your FREE copy of my quick guide to deeper prayer 8 Ways To Jumpstart Your Prayer Life! It's an easy step-by-step guide to help you rocket to God! Don't miss a show! Subscribe to The Art of Catholic by clicking this link and then clicking "View in iTunes" under the picture and then "Subscribe"! Android user? You can listen to The Art of Catholic on the Beyond Pod app from the Google Play Store. Want to experience Catholic Europe? Join Matthew on his pilgrimage to Fatima, Lourdes, Avila, and many other amazing holy sites this October 23rd to November 1st. Click here for details.

The first President of the European Council was named last night, bringing a close to months of speculation, jostling, and negotiations.

The first President of the European Council was named last night, bringing a close to months of speculation, jostling, and negotiations.

Welcome to this week's edition of the Bible in the News--This is Paul Billington speaking with you from Ontario in Canada. The news story that we have chosen to focus on this week is the one from the TIMES newspaper in England, which announces plans to unite the Church of England under the pope. The word to notice in the TIMES front page headline is "under." If this plan goes ahead it will completely change the character of what was once "Great Britain," and will be one more step in bringing the country into line with the rest of Catholic Europe.

Melvyn Bragg and guests discuss the religious orders of the Dominicans and the Franciscans, known as the Blackfriars and Greyfriars. "Just as it is better to light up others than to shine alone, it is better to share the fruits of one's contemplation with others than to contemplate in solitude". Thus St Thomas Aquinas described his vocation, not only as a teacher, but also as a Dominican friar and philosopher at the University of Paris. In the 13th century, the religious orders of the Dominicans and the Franciscans were a great force for change in Catholic Europe. They thrived in the emerging towns and cities of the High Middle Ages, leading crusades and changing the way the Church dealt with heretics. They were the evangelists who transformed the Church's preaching of the Christian message to the people. On top of all this, these two orders were also responsible for reconciling Classical and Christian philosophy; their studies of Aristotle paved the way for the Renaissance. They also managed to change the curriculum at the universities of Paris and Oxford. But the Blackfriars and the Greyfriars did not come from the great monasteries of the time; they started out as itinerant preachers surviving upon the charity of the faithful. So how did these two orders come to dominate the spiritual and academic life of the 13th century, and how did they manage to accumulate such huge wealth while professing allegiance to lives of poverty? With Henrietta Leyser, medieval historian and Fellow of St Peter's College, Oxford; Alexander Murray, medieval historian and Emeritus Fellow of University College, Oxford; Anthony Kenny, philosopher and former Master of Balliol College, Oxford.

Melvyn Bragg and guests discuss the religious orders of the Dominicans and the Franciscans, known as the Blackfriars and Greyfriars. "Just as it is better to light up others than to shine alone, it is better to share the fruits of one's contemplation with others than to contemplate in solitude". Thus St Thomas Aquinas described his vocation, not only as a teacher, but also as a Dominican friar and philosopher at the University of Paris. In the 13th century, the religious orders of the Dominicans and the Franciscans were a great force for change in Catholic Europe. They thrived in the emerging towns and cities of the High Middle Ages, leading crusades and changing the way the Church dealt with heretics. They were the evangelists who transformed the Church's preaching of the Christian message to the people. On top of all this, these two orders were also responsible for reconciling Classical and Christian philosophy; their studies of Aristotle paved the way for the Renaissance. They also managed to change the curriculum at the universities of Paris and Oxford. But the Blackfriars and the Greyfriars did not come from the great monasteries of the time; they started out as itinerant preachers surviving upon the charity of the faithful. So how did these two orders come to dominate the spiritual and academic life of the 13th century, and how did they manage to accumulate such huge wealth while professing allegiance to lives of poverty? With Henrietta Leyser, medieval historian and Fellow of St Peter's College, Oxford; Alexander Murray, medieval historian and Emeritus Fellow of University College, Oxford; Anthony Kenny, philosopher and former Master of Balliol College, Oxford.

Melvyn Bragg and guests discuss the religious orders of the Dominicans and the Franciscans, known as the Blackfriars and Greyfriars. "Just as it is better to light up others than to shine alone, it is better to share the fruits of one's contemplation with others than to contemplate in solitude". Thus St Thomas Aquinas described his vocation, not only as a teacher, but also as a Dominican friar and philosopher at the University of Paris. In the 13th century, the religious orders of the Dominicans and the Franciscans were a great force for change in Catholic Europe. They thrived in the emerging towns and cities of the High Middle Ages, leading crusades and changing the way the Church dealt with heretics. They were the evangelists who transformed the Church's preaching of the Christian message to the people. On top of all this, these two orders were also responsible for reconciling Classical and Christian philosophy; their studies of Aristotle paved the way for the Renaissance. They also managed to change the curriculum at the universities of Paris and Oxford. But the Blackfriars and the Greyfriars did not come from the great monasteries of the time; they started out as itinerant preachers surviving upon the charity of the faithful. So how did these two orders come to dominate the spiritual and academic life of the 13th century, and how did they manage to accumulate such huge wealth while professing allegiance to lives of poverty? With Henrietta Leyser, medieval historian and Fellow of St Peter's College, Oxford; Alexander Murray, medieval historian and Emeritus Fellow of University College, Oxford; Anthony Kenny, philosopher and former Master of Balliol College, Oxford.