Podcasts about cistercian

These lectures will explore two Arthurian romances, Chretien de Troyes' Knight of the Cart, and the Cistercian text we know as The Quest of the Holy Grail, through the lens of Catholic teaching on redemption, divine grace, and the pursuit of virtue.

(5:22) Bible Study: Acts 18:9-18 God picks the wrong person for the job? (18:16) Break 1 (20:07) Letters: Father answers a question about the Cistercian witnesses and explains the origin of the Sistine Chapel, Father talks about these and other questions. Send him a letter at simon@relevantradio.cm (35:47) Break 2 (38:28) Word of the Day Vow (40:28) Phones: John - why is Elijah conserved a minor prophet instead of a major prophet? Rosemarie - Plenary Indulgence. Site of Plenary Indulgence. if I go there what do I do? how does indulgence work? Greg - we can go to Communion when we have venial sin. how can Jesus say we can receive him from venial sin yet at end of life we still have to go to Purgatory?

Join us as we explore the history of the Trappist-Cistercian monastery and gain insight into the daily lives and dedicated work of the monks who call it home. Winecamp23@gmail.comInstagram: https://www.instagram.com/wine_camp_podcast/Music: Windows Rolled Down by The 126ers, Wes Hutchinson Windows Rolled Down - The 126ers Wes Hutchinson % - Free Music Download For Creators (happysoulmusic.com)

A Tipperary boarding school that has only educated boys for the past 120 years will become co-educational next year. Drivetime speaks to Colm Maloney, President of Cistercians College Roscrea.

The Cistercian college in Roscrea is one of Ireland's leading boarding schools for boys but this is all about to change as the college goes co-ed. We hear all about this change with Colm Moloney President of Cistercian College Roscrea and also Fr Malachy Patron of Cistercian College Roscrea.

Full Text of ReadingsThursday of the Third Week of Easter Lectionary: 276The Saint of the day is Saint Peter of TarentaiseSaint Peter of Tarentaise's Story There are two men named Saint Peter of Tarentaise who lived one century apart. The man we honor today is the elder Peter, born in France in the early part of the 12th century. The other man with the same name became Pope Innocent the Fifth. The Peter we're focusing on today became a Cistercian monk and eventually served as abbot. In 1142, he was named archbishop of Tarentaise, replacing a bishop who had been deposed because of corruption. Peter tackled his new assignment with vigor. He brought reform into his diocese, replaced lax clergy, and reached out to the poor. He visited all parts of his mountainous diocese on a regular basis. After about a decade as bishop, Peter “disappeared” for a year and lived quietly as a lay brother at an abbey in Switzerland. When he was found out, the reluctant bishop was persuaded to return to his post. He again focused many of his energies on the poor. Peter died in 1174 on his way home from an unsuccessful papal assignment to reconcile the kings of France and England. His liturgical feast is celebrated on September 14. Reflection We probably know a lot of people who would welcome the chance to receive some honor or honorary position. They relish the thought of the glamour and glory. But saints like Peter of Tarentaise remind us that humility and the avoidance of glory is the way of the Gospel. Saint of the Day, Copyright Franciscan Media

IMAGE CREDIT Marinha do Brasil, CC BY-SA 2.0, via Wikimedia Commons LINKS Vatican bio of Cardinal Orani João TEMPESTA: https://press.vatican.va/content/salastampa/en/documentation/cardinali_biografie/cardinali_bio_tempesta_oj.html        Orani João TEMPESTA on FIU's Cardinals Database (by Salvador Miranda): https://cardinals.fiu.edu/bios2014.htm#Tempesta     Cardinal Orani João TEMPESTA on Gcatholic.org: https://gcatholic.org/p/5693                        Cardinal Orani João TEMPESTA on Catholic-Hierarchy.org: https://www.catholic-hierarchy.org/bishop/btempesta.html   Archdiocese of São Sebastião do Rio de Janeiro on Gcatholic.org: https://gcatholic.org/dioceses/diocese/zseb0.htm?tab=info        Archdiocese of São Sebastião do Rio de Janeiro on Catholic-Hierarchy.org: https://www.catholic-hierarchy.org/diocese/dsase.html Abbey of Nossa Senhora de São Bernardo (Portuguese): https://www.cistercienses.org.br/en/mosteiros-da-ordem-cisterciense/abadia-de-nossa-senhora-de-s%C3%A3o-bernardo “Currently inhabited monasteries” on Cistopedia.org  https://www.cistopedia.org/index.php?id=580 2013 The Guardian reporting on World Youth Day in Rio: https://www.theguardian.com/world/2013/jul/28/pope-world-youth-day-mass-rio 2016 Sim Sou Católico blog firefight coverage: https://www.simsoucatolico.com.br/2016/06/cardeal-tempesta-fica-preso-em-tiroteio-no-rio-de-janeiro.html?m=1  The Guardian coverage of 2014 robbery:    https://www.theguardian.com/world/2014/sep/16/brazil-armed-robbers-rio-de-janeiro-archbishop    Thank you for listening, and thank my family and friends for putting up with the time investment and for helping me out as needed. As always, feel free to email the show at Popeularhistory@gmail.com  If you would like to financially support Popeular history, go to www.patreon.com/Popeular. If you don't have any money to spare but still want to give back, pray and tell others– prayers and listeners are worth more than gold!   TRANSCRIPT Welcome to Popeular History, a library of Catholic knowledge and insights.   Check out the show notes for sources, further reading, and a transcript.   Today we're discussing another current Cardinal of the Catholic Church, one of the 120 or so people who will choose the next Pope when the time comes.   The youngest of nine, Orani João TEMPESTA, who typically drops the Orani part, was born on June 23, 1950 in São José do Rio Pardo, in the São Paulo state in southeastern Brazil.   We've had like a Brazilian Brazilian cardinals, so I'll skip the national details. And ok, just four, which is fewer than I was thinking, but I'm keeping the joke in anyways because it amuses me.   João joined the Cistercian Order in 1968 at the ripe old age of 17, entering the monastery of Nossa Senhora de São Bernardo, all without leaving his hometown, which must have been very convent. I mean convenient. Simple vows followed in ‘69, followed by a period of study with the ever popular combo of philosophy and theology, and then in 1972 he did his solemn profession.   As we'll see, it sometimes seems like João has a schedule to keep, and so like clockwork the next year he was made a deacon, and the year after that, 1974 if you've lost count, João Tempesta was ordained as a priest for the order by the local diocesan bishop, a fairly standard arrangement but hold that thought for later.   From 1974 to 1984, Father Tempesta served as the Vice-Prior of the monastery, which may have been the plan all along as they prepped him for the priesthood, given the nature of that as a sort of a vocation within the vocation in his religious life. In the same period, it's worth noting, he also served as vicar of the parish in town, which basically means he was second in command of both buildings. In 1984, he became first in command in both, starting with his elevation to Prior of the monastery in July, and then becoming pastor of the parish on December 7th, which incidentally was also the 10th anniversary of his priestly ordination.   By this point he was getting out more, he had actually already done some additional studying in the next state over that I glossed over, and at some point here he became a professor in the seminary in the cathedral city of São João da Boa Vista.   Father Tempesta's time as Prior came to an end in 1993, but the best was yet to come. In ‘96 the monastery was promoted from a Priory to an Abbey, which is sort of kind of like a Diocese going to an Archdiocese, though I'm sure that analogy has its flaws. In any event, Tempesta the prior Prior was elected as its first abbot. Admittedly I'm more secure in my knowledge on the diocesan end, in part because the specific workings of religious orders vary from one order to the next and there are a LOT of different orders, but that's just as well, because Father Tempesta barely had time to get his special abbatial blessing before his white phone rang and he was chosen as the bishop of São José do Rio Preto. Seriously, it was about two and a half months from one to the other.   Perhaps surprisingly for a monk, as Bishop, Tempesta was rather engaged with media, being elected as member of the superior council of the Brazilian Institute of Christian Communications that oversees the #1 Catholic TV station in the country-and keep in mind this is the country with the most Catholics, period. Eventually, he would become that organization's president.   Ok, so now remember that thought I told you to hold about how it's fairly standard for a diocesan bishop to be involved in the running of local monasteries? Well, that wasn't always the case everywhere, though it *has* always been a thing… there's a lot I could get into here, and a lot I *will* get into in the main narrative of Popeular History about this, but suffice to say the model of monasteries as part of a larger diocese isn't the only model. There are also what's called territorial abbeys, where the Abbot actually has jurisdiction outside the Abbey itself over a certain geographic area, functioning as the Ordinary and canonical equivalent of a bishop over that surrounding area, not to mention over the Abbey itself. I'm bringing this up now because in 1999, Bishop Tempesta added Territorial Abbot of the Cistercian Abbey of Claraval to his duties. Unfortunately, that fairly unique setup was not to last, as in 2002 Claraval lost its status  as a Territorial Abbey, becoming part of the local diocese. My sense is that Tempesta, being a friendly Cistercian face but also a diocesan bishop, was chosen for the final Territorial Abbot role to help ease the transition.   I went down a bit of a rabbit hole myself to see if Claraval is still active- it became a Priory after losing its Territorial Abbacy status, and I did track down the name of a prior after Bishop-Abbot Tempesta, but their web presence doesn't seem to have been maintained [I said “on the mainland”, man I was tired recording this]. I did find an entry on them on Cistopedia, which is a resource I was happy to learn exists, and they're listed there as an active monastery,  but I wasn't able to conform to my satisfaction that that list itself was current.   Anyways, back to Bishop Tempesta, who is no doubt feeling the loss of what may well have been the last active territorial abbacy outside Europe, not counting a defunct one in North Korea, which remains active on the books as its own kind of statement.   In 2003, Tempesta was elected president of the Episcopal Commission for Culture, Education and Social Communications, a role which he held until 2011. Like I said, a surprisingly media-oriented monk.   In 2004 he became an archbishop, being promoted to the metropolitan see of Belém do Pará, well to the north of the country. Later that same year, he was made a titular member of National Council of Social Communications of the Federal Senate, whatever that is. But he refused to settle for the rank of titular member and became President of that council too in 2012. The man never met a council he didn't become president of.   In 2008 he got an honorary doctorate, which must have been nice, and in 2009 he was transferred to another see again, this time the top dog spot in the Archdiocese of São Sebastião do Rio de Janeiro. I know these Brazilian names can get a lot of names on them, but I bet you've heard of the town's shorter name, Rio. A city of six million with the giant hilltop Jesus statue I'm also willing to bet you're familiar with, Rio is neither Brazil's capital nor it's largest city, but it's the place to be, especially if the year is 2013 and you're a Catholic, because then Rio was the host city of the much balleyhooed World Youth Day, a periodic mega gathering of young Catholics that often sets crowd record sizes for the Papal masses. The 2013 edition was attended by over 3 million people. Ok, the source I checked said “three million” for the final mass, not “over three million”, but I'm assuming there was at least one attendee that decided to skip the final mass that I can still include in the overall event tally, right?   Anyways, can you guess why I'm bringing all this up? Because the host was, of course, the local Archbishop, our friend, Tempesta.   Ok, I just looked at my word count and all I can say is oops. We better make Tempesta a Cardinal NOW. And so Pope Francis did, in his 2014 consistory.   In 2016, Cardinal Tempesta had to hide behind his car for 10 minutes when his trip was interrupted by a firefight between law enforcement and armed robbers. Just throwing that in in case you were wondering whether any cardinals have had to do *that*. Oh, for what it's worth, he had already personally been the victim of two armed robberies by that point, one in 2014, one in 2015. Like I said, clockwork. In 2014 they stole his ring, his crucifix, and his pen, that last one just seems petty.   In addition to everything else he's up to, Cardinal Tempesta is currently a member of the Pontifical Commission for Latin America, as well as the following Dicasteries-   -For Culture and Education, -For Evangelization, and  -For Divine Worship and the Discipline of the Sacraments. Orani João Cardinal TEMPESTA is eligible to participate in future conclaves until he turns 80 in 2030.   Today's episode is part of Cardinal Numbers. Stay tuned to see if today's Cardinal gets selected for a deeper dive in the next round! Thank you for listening; God bless you all!

For the British architect John Pawson, minimalism isn't just a design philosophy, but a life philosophy—with his 1996 book, Minimum, serving as a defining jumping-off point. Over the course of more than four decades, Pawson has quietly amassed a global following by distilling spaces, objects, and things down to their most essential. With projects ranging from his career-defining Calvin Klein Collection flagship store on Madison Avenue in New York City, completed in 1995, to a remote monastery complex in the Czech Republic he's been building for Cistercian monks of the Trappist order for more than 25 years; from hotels in Los Angeles, Madrid, and Tel Aviv to London's Design Museum; from private homes in Colorado, Greece, Japan, Sweden, and beyond, to a chair and cookware; from lamps and linens to doorknobs, bowls, to even a steak knife, Pawson's tightly focused yet seemingly boundless practice places him in a category all his own.On the episode—our fourth “site-specific” taping of Time Sensitive, recorded at Pawson's country home in the Cotswolds—he discusses the problems he sees with trying to turn minimalism into a movement; his deep-seated belief in restraint, both in life and in architecture; and his humble, highly refined approach to creating sacred spaces.Special thanks to our Season 11 presenting sponsor, L'École, School of Jewelry Arts.Show notes:[08:06] Tetsuka House (2005)[08:06] “John Pawson's Approach to Making Life Simpler”[08:06] Shiro Kuramata[08:06] Katsura Imperial Villa[08:06] North York Moors[12:41] “Minimum” (1996)[12:41] Sen no Rikyū[17:35] Calvin Klein Collections Store (1995)[17:35] Ian Schrager[17:35] Paul Goldberger[17:35] Cathay Pacific (1998)[20:59] “Elements of Style” (1959) by William Strunk Jr. and E.B. White[20:59] “Plain Space” (2010)[20:59] Raymond Carver[23:08] Bruce Chatwin[23:08] “Wabi”[23:08] Chatwin Apartment (1982)[26:26] Deyan Sudjic[28:12] Ryōan-ji[31:11] “John Pawson: Making Life Simpler” (2023)[30:16] Neuendorf House (1989)[30:16] Tilty Barn (1995)[37:19] Claudio Silvestrin[37:51] Philip Johnson[40:49] Home Farm (2019)[40:49] “Home Farm Cooking” (2021)[47:18] Bill Brandt[55:46] Hester van Royen Apartment (1981)[56:36] Casa Malaparte[56:36] Mies van der Rohe[56:36] Barcelona Pavilion[59:356] The Design Museum (2016)[59:356] Farnsworth House[59:356] “Inside the Brick House, Philip Johnson's Private Playground”[1:02:26] Pawson House (1999)[1:05:53] The Feuerle Collection (2016)[1:10:33] Abbey of Our Lady of Nový Dvůr (2004)[1:21:54] Pieter Jansz. Saenredam 

This weekend we embark upon the holiest week of the year. It is an opportunity to journey with our Lord and have revealed to us the glory of the Paschal Mystery. This week on Register Radio, Register contributor Fr. Jeffrey Kirby returns to help us finish our lent properly. And, the fashion giant Chanel is restoring Aubazine Abbey, a jewel of medieval Cistercian heritage nestled in the heart of southwestern France. Solène Tadié, Europe Correspondent for the National Catholic Register, tells us why.

fWotD Episode 2895: Empress Matilda Welcome to Featured Wiki of the Day, your daily dose of knowledge from Wikipedia’s finest articles.The featured article for Tuesday, 8 April 2025 is Empress Matilda.Empress Matilda (c. 7 February 1102 – 10 September 1167), also known as Empress Maud, was one of the claimants to the English throne during the civil war known as the Anarchy. The daughter and heir of Henry I, king of England and ruler of Normandy, she went to Germany as a child when she was married to the future Holy Roman Emperor Henry V. She travelled with the emperor to Italy in 1116, was controversially crowned empress in St Peter's Basilica, and acted as the imperial regent in Italy. Matilda and Henry V had no children, and when he died in 1125, the imperial crown was claimed by his rival Lothair of Supplinburg.Matilda's younger and only full brother, William Adelin, died in the White Ship disaster of 1120, leaving Matilda's father and realm facing a potential succession crisis. Upon her widowhood in the Holy Roman Empire, Matilda was recalled to Normandy by her father, who arranged for her to marry Geoffrey of Anjou to form an alliance to protect his southern borders in France. Henry I had no further legitimate children and nominated Matilda as his heir, making his court swear an oath of loyalty to her and her successors, but the decision was not popular in his Anglo-Norman court. Henry died in 1135, but Matilda and Geoffrey faced opposition from the barons. The throne was instead taken by Matilda's male cousin Stephen of Blois, who enjoyed the backing of the English Church. Stephen took steps to solidify his new regime but faced threats both from neighbouring powers and from opponents within his kingdom.In 1139, Matilda crossed to England to take the kingdom by force, supported by her half-brother Robert, Earl of Gloucester, and her uncle David I of Scotland, while her husband, Geoffrey, focused on conquering Normandy. Matilda's forces captured Stephen at the Battle of Lincoln in 1141, but her attempt to be crowned at Westminster Abbey collapsed in the face of bitter opposition from the London crowds. As a result of this retreat, Matilda was never formally declared Queen of England, and was instead titled "Lady of the English" (Latin: domina Anglorum). Earl Robert was captured following the Rout of Winchester in 1141, and Matilda agreed to exchange him for Stephen. Matilda was besieged at Oxford Castle by Stephen's forces that winter, but escaped at night across the frozen River Isis (Thames) to Abingdon, reputedly wearing white as camouflage in the snow. The war degenerated into a stalemate, with Matilda controlling much of the south-west of England, and Stephen the south-east and the Midlands. Large parts of the rest of the country were in the hands of local, independent barons.Matilda returned to Normandy, now in the hands of her husband, in 1148, leaving their eldest son to continue the campaign in England; he was eventually declared Stephen's heir after the signing of the Treaty of Wallingford and succeeded to the throne as Henry II in 1154, forming the Angevin Empire. She settled her court near Rouen and for the rest of her life concerned herself with the administration of Normandy, acting on her son's behalf when necessary. Particularly in the early years of her son's reign, she provided political advice and attempted to mediate during the Becket controversy. She worked extensively with the Church, founding Cistercian monasteries, and was known for her piety. She was buried under the high altar at Bec Abbey after her death in 1167, until much later when her tomb was moved to Rouen Cathedral.This recording reflects the Wikipedia text as of 02:01 UTC on Tuesday, 8 April 2025.For the full current version of the article, see Empress Matilda on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Niamh.

By his wounds. His wounds are the source of healing. Our wounds are the wounds that are healed by his wounds. Our wounds may even become the source of healing for others because we have been healed by his wounds. What an unimaginable mystery. Wounds heal. Healing from wounds. Have we considered the magnificence or the near-unbelievability of this reality?Let's put that question another way: “By what means may I understand and experience Christ's wounds not just in juridical terms, as the providential means by which God chose to ‘take away' sin, but as the living source of a remedy by which sin is cured and humanity's wounds, my wounds, are healed?” By what means may I understand and experience that? Indeed, that is the central question in the book my guest today has authored. The book is Healing Wounds, and the author is Bishop Erik Varden, a Cistercian monk who is bishop of Trondheim, Norway.In addition to Healing Wounds, Bishop Varden is author of other works like Chastity: Reconciliation of the Senses and The Shattering of Loneliness: On Christian Remembrance. Bishop Varden joins me today in studio during a longer teaching and lecturing visit to the University of Notre Dame.Follow-up Resources:Healing Wounds, by Bishop Erik VardenChastity: Reconciliation of the Senses, by Bishop Erik VardenThe Shattering of Loneliness: On Christian Remembrance, by Bishop Erik VardenChurch Life Today is a partnership between the McGrath Institute for Church Life at the University of Notre Dame and OSV Podcasts from Our Sunday Visitor. Discover more ways to live, learn, and love your Catholic faith at osvpodcasts.com. Sharing stories, starting conversations.

We enter the circle of violence. This week Dcn. Harrison Garlick is joined by Fr. Thomas Esposito, O. Cist., a Cistercian priest who teaches at the University of Dallas, to discuss the seventh circle of Dante's Inferno: (1) violence against neighbor (2) violence against self and (3) violence against God & nature.Check out our website for more info: thegreatbookspodcast.com.Check out our 80+ Question and Answer Guide to the Inferno.From the guide:43. What happens in the Seventh Circle of Hell: Violence Toward Neighbor (Canto 12)?As Virgil and the Pilgrim press on toward the Seventh Circle of Hell, Virgil explains the topography of hell. The City of Dis marks the transition from upper hell to lower hell, while the Seventh Circle of Hell marks the beginning of the sins of violence (represented by the lion in the dark woods in Canto 1). Virgil explains, “violence can be done to God, to self, or to one's neighbor.”[1] Next, Virgil explains there are two types of fraud. First, there is the “simple fraud” of the second circle of lower hell, the Eight Circle of Hell overall, in which “hypocrites, flatters, dabblers in sorcery, falsifiers, thieves, and simonists, pander, seducers, grafters, and like filth” are punished.”[2] Second, there is “complex fraud" of the final circle of hell, the Ninth Circle, in which are punished traitors who betrayed the “love Nature enjoys and that extra bond between men which creates a special trust.”[3]Virgil and the Pilgrim enter into the Seventh Circle of Hell, which is guarded by the Minotaur—a half-man and half-bull creature from classical mythology known for its undying rage.[4] With the Minotaur consumed by its own anger, Virgil and the Pilgrim continue on and come upon a great “river of blood that boils souls of those who through their violence injured others”—known as the Phlegethon.[5] The contrapasso is made more severe by herds of centaurs galloping along the bloody riverbanks and shooting with arrows at “any daring soul emerging above the bloody level of his guilt.”[6]As the Pilgrim observes, the souls are sunk in a river of blood to a depth commensurate with their violence: the tyrants, such as Alexander, Dionysius, and Attila, who “dealt in bloodshed and plundered wealth” are sunken to their eyelids; the murders who dealt in bloodshed are sunk up to their throats; and the rest of the violent are sunk to various lesser degrees.[7] Musa notes, “the sins of violence are also the Sins of Bestiality,” and the bestial and violent nature of these sins are seen in the theme of half-animal and half-human creatures: the furies on the walls of the City of Dis, the Minotaur whose very enraged existence spawned from an act of bestiality, and the centaurs who were known in classical mythology for violence and rape.[8]44. What else should be noted about the first area of the seventh circle?Lower hell is characterized by sins of malice, and Fr. Thomas offered malevolent as another good...

The question of suffering has always been something with which people have wrestled. In his 2025 Lent book, Healing Wounds, Erik Varden attempts to offer new reflections on this most challenging of themes. Reflecting on the cross, on Jesus' own suffering as well as on our own sufferings, he draws out the ways in which Jesus' suffering on the cross can turn into sources of healing for ourselves and for others. In this online conversation, Erik Varden and Paula Gooder draw on these and other themes. Erik Varden is Bishop of Trondheim in Norway and a Cistercian monk.

At the age of 16 Joe Lynskey joined a monastery with the intention of becoming a Cisterian monk. He spent six years in Mount Melleray monastery in Waterford but he decided to leave the order. He joined the IRA instead. He became a founding member of the Provisional IRA and the intelligence officer for the Belfast Brigade. They called him ‘the Mad Monk' but he also reclaimed the youth he had abandoned to the monastery and pursued women. On Free State today, Joe and Dion tell the story of how Joe Lynskey went from monk to becoming the first of The Disappeared. They look at how Joe Lynskey's love affairs led to an extraordinary sequence of events that sealed his fate. They examine the role of Dolours Price in the story and the trauma and bonds that tied her to Joe Lynskey. Lynskey's family suffered from the cruelty of his disappearance and murder, as well as the stories spun to keep the truth from them. But more than 50 years since Joe Lynskey's killing, how many knew the truth?Free State with Joe Brolly and Dion Fanning is a Gold Hat Production in association with SwanMcG.For more on Free State: https://freestatepodcast.com/ Hosted on Acast. See acast.com/privacy for more information.

Today, you'll learn about 17 things to see and do in Wexford, Ireland. Just in time for my Celtic Invasion of Wexford that happens in June. I share one of the best ways to make effective climate change happen along with an easy personal change. And you'll hear music from Kinnfolk, Tarren, and Erin Ruth. This is Folk Songs & Stories #294 0:22 - Tarren “Sunk” from Outside Time 4:54 - WELCOME TO FOLK SONGS & STORIES I am Marc Gunn. I'm a Celtic and Folk musician and also host of the Irish & Celtic Music Podcast, an hour-long radio show of some of the best indie Celtic music online. That was… If you're new to this show, please subscribe. You can do that PubSong.com or Just send an email to follow@celtfather. I had hip replacement surgery on the 13th of January. It's incredible that two weeks later I'm up and walking around. Yeah. I got a gruesome scar, but the medical professions are just amazing. The big challenge, of course, is that I haven't had time to work on podcasts or music or much of anything else. I'm largely exercising and taking care of my family. All while trying to ignore the pain. Sleeping is one of the worst parts of it all. But I'm hoping to get some new medicine that might make me at least a little bit more comfortable. So that said, I realized the Brobdingnagian Bards' Kickstarter is now delayed a couple months. Andrew and I planned to get together in person to record in February. I don't think it's gonna happen. Tho there's still a small possibility. In the meantime, we are planning to get together in April to record when I head to Texas for Sherwood Forest Faire. But that also didn't stop me from launching Another Kickstarter. This one is for the Irish & Celtic Music Podcast. It funds a CD and Album Pin and other merch to promote the podcast with a really cool design that reads “Celtic Forever”. I'll tell you more about that in a little bit. But if you want to support the Kickstarter, I would greatly appreciate it. Follow the link in the shownotes. But before we goton with the show, I have a really important way for you to fight climate change. It all begins with your local government. The current administration is dismantling all the good climate progress we had these past few years. But that just reminds me that since the beginning of our country, there's been a big discussion about States Rights vs Federal Rights. States Rights was a big issue when our nation started. I'm learning more about that as I help my daughter with American History. While I think some issues like Climate Change progress should be national, that's not the way America will work for the next four years. We need to take it local. I heard about a recent analysis, state and local programs, such as improved building efficiency standards and ambitious renewable energy adoption targets. They have the potential to reduce U.S. greenhouse gas emissions by up to 62%. You can join a local group. Or you can talk to your city legislators or county or state legislators. If enough of us reach out locally, we can make change happen in our physical communities. Which will blossom up to our State and hopefully eventually our National. Start small. Start local. That idea was inspired while reading One5C, a website that shares climate news and actions. Bring your water bottle (or reusable mug) everywhere One of the biggest challenges in terms of both climate change and overconsumption is the world's dependence on single-use plastic. It's a dilemma in terms of fossil fuel use, pollution, ecosystem destruction, human health, and more. According to the U.N., 1 million plastic bottles are purchased every single minute across the world, and half of all plastic produced is used just once and then thrown away. The easiest thing we can do right this moment is make sure to grab your water bottle or coffee cup whenever you leave the house. You never know when thirst will strike, and bringing your own container no matter the destination takes away the need to buy something you'll just toss when it's empty—a win for both your wallet and the planet. 11:21 - Marc Gunn “Kilty Pleasure” from Selcouth Listen to the full story of “Kilty Pleasure” on show #251. Vote: Favorite songs on Selcouth? 15:25 - UPCOMING SHOWS MAR 1: The Lost Druid Brewery, Avondale Estates, GA @ 6-9 PM MAR 16: The Wings Cafe & Tap House, Marietta, GA @ 3-7 PM MAR 17: The Wings Cafe & Tap House, Marietta, GA @ 6-9:30 PM APR 12-13: Sherwood Forest Faire, Paige, TX APR 19-20: Sherwood Forest Faire, Paige, TX APR 25-27: Jordan Con, Atlanta, GA MAY 3: Maggie McGuinness Pub, Huntsville, AL JUL 19: Fiddler's Green Coffeehouse Concert series @ 8 PM JUN 21-28: Celtic Invasion of Wexford, Ireland SEP 24-28: ALEP 6, Harrodsburg, KY 15:53 - LATEST NEWS See pictures from my Celtic Invasion of Scotland's Whiskey A few more weeks and I'll have shared all of my photos from my Celtic Invasion of Scotland's Whisky. You can see those on Patreon. Merch: Celtic Forever: Best Celtic Music of 2024 Celtic Forever is a compilation CD (you have…) and Album Pin (you have…) featuring 14 of the best songs and tunes as voted on by fans of the Irish & Celtic Music Podcast. There's music from The Gothard Sisters, Poitín, Vicki Swan & Jonny Dyer, Cherish The Ladies, Marc Gunn, Sorcha, Mànran, Arise & Go, The Byrne Brothers, Screaming Orphans, Ian Fontova, Fialla, Matt & Shannon Heaton, Dancing With Hobbits. You can hear the complete list of songs and tunes on the Irish & Celtic Music Podcasts ​​Celtic Top 20 of 2024 #691. And if you check out show #695 Celtic Forever, you'll hear other tracks from these amazing Celtic artists. So why Celtic Forever. It goes back to the last song I featured earlier, “Kilty Pleasure”. Then I'm off to the pub or the fair or the fest A wee swing goes into each step ‘Cause I'm American born and Celtic forever And both are truly blessed I was trying to use that phrase to promote Selcouth with an album pin for the past couple of years. But the ideas just weren't working. Then Christopher Toler made the Cat in front of a Celtic Moon design that inspired the compilation artwork. I love the Album Pin design. So when you support the Album Pin on Kickstarter, you will get both the 14 track compilation, plus you'll get my album, Selcouth, as a bonus gift. 19:54 - THANK YOU GUNN RUNNERS Your generous support on Patreon is how I make a living with music. It is patronage that allows me to create new music and podcasts that help others out. Sign up as an official Gunn Runner for as little as $5 per month. You'll get exclusive, unreleased songs. You'll get podcasts, blogs, and you'll enjoy access to a huge archive of video concerts. If you can't support me financially right now, that's okay, take care of yourself first. You can join the club for free and get weekly photos of my Celtic invasions and regular updates of my musical adventures. Email follow@celtfather to get more details! 21:27 - Kinnfolk "The Water's Rising / Gwendal" from Star Above The Mountain Please leave a comment on the podcast show notes at pubsong.com or wherever you're listening. You can also message me on Facebook. Email me, send me pictures of where you're listening. follow@celtfather 27:10 - TODAY'S SHOW IS BROUGHT TO BY CELTIC INVASION VACATIONS Every year, I take a small group of people on a relaxing adventure to one of the Celtic nations. We don't see everything. Instead we stay in one area. We get to know the region through its culture, history, and legends. You can join me with an auditory and visual adventure through podcasts, blogs, videos, and photos. In 2025, you can join me for a Celtic Invasion of Wexford, Ireland. Sign to the Celtic Invasion Vacations mailing list at CelticInvasion.com. 28:33 - 17 Things to See and Do in Wexford, Ireland   Hook Lighthouse: Visit the world's oldest operational lighthouse and take a guided tour. Irish National Heritage Park: Explore this open-air museum showcasing 9,000 years of Irish history. Curracloe Beach: A pristine beach famous for being featured in Saving Private Ryan. Johnstown Castle & Gardens: Tour the Gothic Revival castle and stroll through its beautifully landscaped gardens. Tintern Abbey: Discover this 13th-century Cistercian abbey and nearby walking trails. Wexford Wildfowl Reserve: A haven for birdwatchers and nature enthusiasts. Selskar Abbey: Visit the ruins of this 12th-century abbey in Wexford town. Dunbrody Famine Ship: Step aboard a replica of a 19th-century emigrant ship. Rosslare Strand: Enjoy the beach, water sports, and seaside charm of Rosslare. Duncannon Fort: Explore this star-shaped fort with stunning views of the coast. Loftus Hall: A haunted 14th-century mansion on the Hook Peninsula. Ballyhack Castle: Tour this 15th-century tower house with connections to the Knights Hospitaller. Tacumshane Windmill: Visit one of Ireland's oldest windmills. Baginbun Beach: A secluded spot with historical significance tied to the Norman invasion. Saltee Islands: Take a boat trip to these birdwatcher's paradises. Enniscorthy Castle: Explore the medieval castle and its exhibitions. Raven Nature Reserve: Hike through this coastal woodland adjacent to Curracloe Beach. 33:12 - Erin Ruth "Oro My Little Boat" from single 25:42 - CREDITS Thanks for listening to Folk Songs & Stories. This episode was edited by Mitchell Petersen. It was produced by Marc Gunn and my Gunn Runners on Patreon. Follow my Patreon blog for free updates and to listen to the podcast. Sign up to my mailing list for monthly updates and to discover where I'm performing. Please tell one friend about this podcast. Word of mouth is the absolute best way to support any creative endeavor. And Remember. Reduce, reuse, recycle, and talk with others about how you can make a positive impact on climate change and your community. Have fun and sing along at www.pubsong.com! #folksongs #celticsongs  

Episode: 1311 The Cistercian order, power technology, and innovation.  Today, let's talk about monks and waterwheels.

In this episode of The Soul Unleashed, we explore the eschatology, and the fascinating history and theology behind Pope Benedict XII and his influential papal bull Benedictus Deus, which defined the Catholic doctrine of the Beatific Vision. Diving into the question, “What happens when we die?”, we uncover the story of Jacques Fournier, the Cistercian monk turned pope, who shaped Church teachings during the tumultuous Avignon Papacy. From inquisitions in southern France to the Albigensian Crusade, this episode weaves together history, theology, and personal eschatology, offering insights into the medieval Church and its struggles for spiritual and political authority. Resources: Papal Bull entitled “Benedictus Deus” issued on January 29, 1336 (prior to the 10-day and leap year adjustments of the Gregorian Calendar in 1582) https://www.ewtn.com/catholicism/library/benedictus-deus-on-the-beatific-vision-of-god-13139 Born Jacques Fournier (Frenchman) in 1285 Became a Cistercian Monk Bishop of Pamiers and conducted Inquisition trials 1326 https://en.wikipedia.org/wiki/Pope_Benedict_XII Elected by mistake on Dec 20, 1334, succeeding Pope John XXII. The majority of cardinals favored Cardinal Jean-Raymond de Comminges, the Bishop of Porto. “You have elected an ignoramus”. https://www.newadvent.org/cathen/02430a.htm He was the third of eight popes during the “Avignon Papacy” (1309-1377) 67 years. https://en.wikipedia.org/wiki/Avignon_Papacy This was followed by “The Western Schism” when there were Popes […] Episode: https://mikenicholas.com/181-what-happens-when-we-die-exploring-the-benedictus-deus-on-the-beatific-vision-of-god-and-pope-benedict-xii/?utm_source=rss&utm_medium=rss&utm_campaign=181-what-happens-when-we-die-exploring-the-benedictus-deus-on-the-beatific-vision-of-god-and-pope-benedict-xii Podcast: https://mikenicholas.com/

Full Text of ReadingsChristmas Weekday Lectionary: 206The Saint of the day is Most Holy Name of JesusThe Story of the Most Holy Name of Jesus Although Saint Paul might claim credit for promoting devotion to the Holy Name because Paul wrote in Philippians that God the Father gave Christ Jesus “that name that is above every name” (see 2:9), this devotion became popular because of 12th-century Cistercian monks and nuns but especially through the preaching of Saint Bernardine of Siena, a 15th-century Franciscan. Bernardine used devotion to the Holy Name of Jesus as a way of overcoming bitter and often bloody class struggles and family rivalries or vendettas in Italian city-states. The devotion grew, partly because of Franciscan and Dominican preachers. It spread even more widely after the Jesuits began promoting it in the 16th century. In 1530, Pope Clement V approved an Office of the Holy Name for the Franciscans. In 1721, Pope Innocent XIII extended this feast to the entire Church. Reflection Jesus died and rose for the sake of all people. No one can trademark or copyright Jesus' name. Jesus is the Son of God and son of Mary. Everything that exists was created in and through the Son of God (see Colossians 1:15-20). The name of Jesus is debased if any Christian uses it as justification for berating non-Christians. Jesus reminds us that because we are all related to him we are, therefore, all related to one another. Saint of the Day, Copyright Franciscan Media

Jeff and I finish reading 600 Years of Craft Ritual. We share our observations as we read this excellent presentation by Brother Harry Carr back in the early 1970s. What does all of this mean as far as where our rituals came from and what were they trying to convey to us? Brother Carr in our opinion could not help himself and sprinkled aspects of his transition theory throughout this document even though it is about the origins of our craft ritual. I bring back the theory that Brother Cyril Batham proposed in a series of articles called "A New Theory" found in the Philalethes Magazine back in 1991 in two parts. Jeff's mind is blown and he just lays on the floor in a comatose state until he recovers and tries to assimilate these crazy ideas about the possible origins of Freemasonry. Could the Benedictine, Cistercian, and Teroninsian monks have a part in the origins of our Masonic ritual? Follow me on: Instagram @masonicmuscle TikTok @masonicmuscle357 Write to me and join in the only conversation worth having at: masonicmuscle357@gmail.com #masonic #muscle #secrets #history #esoteric #origins #operative #speculative #freemasonry #benedictine #cistercian #templars #ritual #theory #retention #membership #focus #mental #DEI #religion #scotland #ireland #california #mysteries #strength

On this episode of the pod, my guest is David Cayley, a Toronto-based Canadian writer and broadcaster. For more than thirty years (1981-2012) he made radio documentaries for CBC Radio One's program Ideas, which premiered in 1965 under the title The Best Ideas You'll Hear Tonight. In 1966, at the age of twenty, Cayley joined the Canadian University Service Overseas (CUSO), one of the many volunteer organizations that sprang up in the 1960's to promote international development. Two years later, back in Canada, he began to associate with a group of returned volunteers whose experiences had made them, like himself, increasingly quizzical about the idea of development. In 1968 in Chicago, he heard a lecture given by Ivan Illich and in 1970 he and others brought Illich to Toronto for a teach-in called “Crisis in Development.” This was the beginning of their long relationship: eighteen years later Cayley invited Illich to do a series of interviews for CBC Radio's Ideas. Cayley is the author of Ivan Illich: An Intellectual Journey (2022), Ideas on the Nature of Science (2009), The Rivers North of the Future: The Testament of Ivan Illich (2004), Puppet Uprising (2003),The Expanding Prison: The Crisis in Crime and Punishment and the Search for Alternatives (1998), George Grant in Conversation (1995), Northrop Frye in Conversation (1992), Ivan Illich in Conversation (1992), and The Age of Ecology (1990).Show Notes:The Early Years with Ivan IllichThe Good Samaritan StoryFalling out of a HomeworldThe Corruption of the Best is the Worst (Corruptio Optimi Pessima)How Hospitality Becomes HostilityHow to Live in ContradictionRediscovering the FutureThe Pilgrimage of SurpriseFriendship with the OtherHomework:Ivan Illich: An Intellectual Journey (Penn State Press) - Paperback Now Available!David Cayley's WebsiteThe Rivers North of the Future (House of Anansi Press)Ivan Illich | The Corruption of Christianity: Corruptio Optimi Pessima (2000)Charles Taylor: A Secular AgeTranscript:Chris: [00:00:00] Welcome, David, to the End of Tourism Podcast. It's a pleasure to finally meet you. David: Likewise. Thank you. Chris: I'm very grateful to have you joining me today. And I'm curious if you could offer our listeners a little glimpse into where you find yourself today and what the world looks like for you through the lenses of David Cayley.David: Gray and wet. In Toronto, we've had a mild winter so far, although we did just have some real winter for a couple of weeks. So, I'm at my desk in my house in downtown Toronto. Hmm. Chris: Hmm. Thank you so much for joining us, David. You know, I came to your work quite long ago.First through the book, The Rivers North of the Future, The Testament of Ivan Illich. And then through your long standing tenure as the host of CBC Ideas in Canada. I've also just finished reading your newest book, Ivan Illich, An Intellectual Journey. For me, which has been a clear and comprehensive homage [00:01:00] to that man's work.And so, from what I understand from the reading, you were a friend of Illich's as well as the late Gustavo Esteva, a mutual friend of ours, who I interviewed for the podcast shortly before his death in 2021. Now, since friendship is one of the themes I'd like to approach with you today, I'm wondering if you could tell us about how you met these men and what led you to writing a biography of the former, of Ivan.David: Well, let me answer about Ivan first. I met him as a very young man. I had spent two years living in northern Borneo, eastern Malaysia, the Malaysian state of Sarawak. As part of an organization called the Canadian University Service Overseas, which many people recognize only when it's identified with the Peace Corps. It was a similar initiative or the VSO, very much of the time.And When I returned to [00:02:00] Toronto in 1968, one of the first things I saw was an essay of Ivan's. It usually circulates under the name he never gave it, which is, "To Hell With Good Intentions." A talk he had given in Chicago to some young volunteers in a Catholic organization bound for Mexico.And it made sense to me in a radical and surprising way. So, I would say it began there. I went to CDOC the following year. The year after that we brought Ivan to Toronto for a teach in, in the fashion of the time, and he was then an immense celebrity, so we turned people away from a 600 seat theater that night when he lectured in Toronto.I kept in touch subsequently through reading mainly and we didn't meet again until the later 1980s when he came to Toronto.[00:03:00] He was then working on, in the history of literacy, had just published a book called ABC: the Alphabetization of the Western Mind. And that's where we became more closely connected. I went later that year to State College, Pennsylvania, where he was teaching at Penn State, and recorded a long interview, radically long.And made a five-hour Ideas series, but by a happy chance, I had not thought of this, his friend Lee Hoinacki asked for the raw tapes, transcribed them, and eventually that became a published book. And marked an epoch in Ivan's reception, as well as in my life because a lot of people responded to the spoken or transcribed Illich in a way that they didn't seem to be able to respond to his writing, which was scholastically condensed, let's [00:04:00] say.I always found it extremely congenial and I would even say witty in the deep sense of wit. But I think a lot of people, you know, found it hard and so the spoken Illich... people came to him, even old friends and said, you know, "we understand you better now." So, the following year he came to Toronto and stayed with us and, you know, a friendship blossomed and also a funny relationship where I kept trying to get him to express himself more on the theme of the book you mentioned, The Rivers North of the Future, which is his feeling that modernity, in the big sense of modernity can be best understood as perversionism. A word that he used, because he liked strong words, but it can be a frightening word."Corruption" also has its difficulties, [00:05:00] but sometimes he said "a turning inside out," which I like very much, or "a turning upside down" of the gospel. So, when the world has its way with the life, death and resurrection and teaching of Jesus Christ which inevitably becomes an institution when the world has its way with that.The way leads to where we are. That was his radical thought. And a novel thought, according to the philosopher Charles Taylor, a Canadian philosopher, who was kind enough to write a preface to that book when it was published, and I think very much aided its reception, because people knew who Charles Taylor was, and by then, they had kind of forgotten who Ivan Illich was.To give an example of that, when he died, the New York [00:06:00] Times obituary was headlined "Priest turned philosopher appealed to baby boomers in the 60s." This is yesterday's man, in other words, right? This is somebody who used to be important. So, I just kept at him about it, and eventually it became clear he was never going to write that book for a whole variety of reasons, which I won't go into now.But he did allow me to come to Cuernavaca, where he was living, and to do another very long set of interviews, which produced that book, The Rivers North of the Future. So that's the history in brief. The very last part of that story is that The Rivers North of the Future and the radio series that it was based on identifies themes that I find to be quite explosive. And so, in a certain way, the book you mentioned, Ivan Illich: An Intellectual Journey, [00:07:00] was destined from the moment that I recorded those conversations. Chris: Hmm, yeah, thank you, David. So much of what you said right there ends up being the basis for most of my questions today, especially around the corruption or the perversion what perhaps iatrogenesis also termed as iatrogenesis But much of what I've also come to ask today, stems and revolves around Illich's reading of the Good Samaritan story, so I'd like to start there, if that's alright.And you know, for our listeners who aren't familiar either with the story or Illich's take on it, I've gathered some small excerpts from An Intellectual Journey so that they might be on the same page, so to speak. So, from Ivan Illich, An Intellectual Journey:"jesus tells the story after he has been asked how to, quote, 'inherit eternal life,' end quote, and has replied that one must love God and one's neighbor, [00:08:00] quote, 'as oneself,' but, quote, who is my neighbor? His interlocutor wants to know. Jesus answers with his tale of a man on his way from Jerusalem to Jericho, who is beset by robbers, beaten, and left, quote, 'half dead' by the side of the road.Two men happen along, but, quote, 'pass by on the other side.' One is a priest and the other a Levite, a group that assisted the priests at the Great Temple, which, at that time, dominated the landscape of Jerusalem from the Temple Mount. Then, a Samaritan comes along. The Samaritans belonged to the estranged northern kingdom of Israel, and did not worship at the Temple.Tension between the Samaritans and the Judeans in the Second Temple period gives the name a significance somewhere between 'foreigner' and 'enemy.' [00:09:00] In contemporary terms, he was, as Illich liked to say, 'a Palestinian.' The Samaritan has, quote, 'compassion' on the wounded one. He stops, binds his wounds, takes him to an inn where he can convalesce and promises the innkeeper that he will return to pay the bill.'And so Jesus concludes by asking, 'Which of the three passers by was the neighbor?'Illich claimed that this parable had been persistently misunderstood as a story about how one ought to act. He had surveyed sermons from the 3rd through 19th centuries, he said, 'and found a broad consensus that what was being proposed was a, quote, rule of conduct.' But this interpretation was, in fact, quote, 'the opposite of what Jesus wanted to point out.'He had not been asked how to act toward a neighbor, but rather, 'who is my neighbor?' And he had replied, [00:10:00] scandalously, that it could be anyone at all. The choice of the Samaritan as the hero of the tale said, 'in effect, it is impossible to categorize who your neighbor might be.' The sense of being called to help the other is experienced intermittently and not as an unvarying obligation.A quote, 'new kind of ought has been established,' Illich says, which is not related to a norm. It has a telos, it aims at somebody, some body, but not according to a rule. And finally, The Master told them that who your neighbor is is not determined by your birth, by your condition, by the language which you speak, but by you.You can recognize the other man who is out of bounds culturally, who is foreign linguistically, who, you can [00:11:00] say by providence or pure chance, is the one who lies somewhere along your road in the grass and create the supreme form of relatedness, which is not given by creation, but created by you. Any attempt to explain this 'ought,' as correspond, as, as corresponding to a norm, takes out the mysterious greatness from this free act.And so, I think there are at least, at the very least, a few major points to take away from this little summary I've extracted. One, that the ability to choose one's neighbor, breaks the boundaries of ethnicity at the time, which were the bases for understanding one's identity and people and place in the world.And two, that it creates a new foundation for hospitality and interculturality. And so I'm [00:12:00] curious, David, if you'd be willing to elaborate on these points as you understand them.David: Well if you went a little farther on in that part of the book, you'd find an exposition of a German teacher and writer and professor, Claus Held, that I found very helpful in understanding what Ivan was saying. Held is a phenomenologist and a follower of Husserl, but he uses Husserl's term of the home world, right, that each of us has a home world. Mm-Hmm. Which is our ethnos within which our ethics apply.It's a world in which we can be at home and in which we can somehow manage, right? There are a manageable number of people to whom we are obliged. We're not universally obliged. So, what was interesting about Held's analysis is then the condition in which the wounded [00:13:00] man lies is, he's fallen outside of any reference or any home world, right?Nobody has to care for him. The priest and the Levite evidently don't care for him. They have more important things to do. The story doesn't tell you why. Is he ritually impure as one apparently dead is? What? You don't know. But they're on their way. They have other things to do. So the Samaritan is radically out of line, right?He dares to enter this no man's land, this exceptional state in which the wounded man lies, and he does it on the strength of a feeling, right? A stirring inside him. A call. It's definitely a bodily experience. In Ivan's language of norms, it's not a norm. It's not a duty.It's [00:14:00] not an obligation. It's not a thought. He's stirred. He is moved to do what he does and he cares for him and takes him to the inn and so on. So, the important thing in it for me is to understand the complementarity that's involved. Held says that if you try and develop a set of norms and ethics, however you want to say it, out of the Samaritan's Act, it ends up being radically corrosive, it ends up being radically corrosive damaging, destructive, disintegrating of the home world, right? If everybody's caring for everybody all the time universally, you're pretty soon in the maddening world, not pretty soon, but in a couple of millennia, in the maddening world we live in, right? Where people Can tell you with a straight face that their actions are intended to [00:15:00] save the planet and not experience a sense of grandiosity in saying that, right?Not experiencing seemingly a madness, a sense of things on a scale that is not proper to any human being, and is bound, I think, to be destructive of their capacity to be related to what is at hand. So, I think what Ivan is saying in saying this is a new kind of ought, right, it's the whole thing of the corruption of the best is the worst in a nutshell because as soon as you think you can operationalize that, you can turn everyone into a Samaritan and You, you begin to destroy the home world, right?You begin to destroy ethics. You begin to, or you transform ethics into something which is a contradiction of ethics. [00:16:00] So, there isn't an answer in it, in what he says. There's a complementarity, right? Hmm. There's the freedom to go outside, but if the freedom to go outside destroys any inside, then, what have you done?Right? Hmm. You've created an unlivable world. A world of such unending, such unimaginable obligation, as one now lives in Toronto, you know, where I pass homeless people all the time. I can't care for all of them. So, I think it's also a way of understanding for those who contemplate it that you really have to pay attention.What are you called to, right? What can you do? What is within your amplitude? What is urgent for you? Do that thing, right? Do not make yourself mad with [00:17:00] impossible charity. A charity you don't feel, you can't feel, you couldn't feel. Right? Take care of what's at hand, what you can take care of. What calls you.Chris: I think this comes up quite a bit these days. Especially, in light of international conflicts, conflicts that arise far from people's homes and yet the demand of that 'ought' perhaps of having to be aware and having to have or having to feel some kind of responsibility for these things that are happening in other places that maybe, It's not that they don't have anything to do with us but that our ability to have any kind of recourse for what happens in those places is perhaps flippant, fleeting, and even that we're stretched to the point that we can't even tend and attend to what's happening in front of us in our neighborhoods.And so, I'm curious as to how this came to be. You mentioned "the corruption" [00:18:00] and maybe we could just define that, if possible for our listeners this notion of "the corruption of the best is the worst." Would you be willing to do that? Do you think that that's an easy thing to do? David: I've been trying for 30 years.I can keep on trying. I really, I mean, that was the seed of everything. At the end of the interview we did in 1988, Ivan dropped that little bomb on me. And I was a diligent man, and I had prepared very carefully. I'd read everything he'd written and then at the very end of the interview, he says the whole history of the West can be summed up in the phrase, Corruptio Optimi Pessima.He was quite fluent in Latin. The corruption of the best is the worst. And I thought, wait a minute, the whole history of the West? This is staggering. So, yes, I've been reflecting on it for a long time, but I think there are many ways to speak [00:19:00] about the incarnation, the idea that God is present and visible in the form of a human being, that God indeed is a human being in the person of Jesus Christ.One way is to think of it as a kind of nuclear explosion of religion. Religion had always been the placation of a god. Right? A sacrifice of some kind made to placate a god. Now the god is present. It could be you. Jesus is explicit about it, and I think that is the most important thing for Iman in reading the gospel, is that God appears to us as one another.Hmm. If you can put it, one another in the most general sense of that formula. So, that's explosive, right? I mean, religion, in a certain way, up to that moment, is society. It's the [00:20:00] integument of every society. It's the nature of the beast to be religious in the sense of having an understanding of how you're situated and in what order and with what foundation that order exists. It's not an intellectual thing. It's just what people do. Karl Barth says religion is a yoke. So, it has in a certain way exploded or been exploded at that moment but it will of course be re instituted as a religion. What else could happen? And so Ivan says, and this probably slim New Testament warrant for this, but this was his story, that in the very earliest apostolic church. They were aware of this danger, right? That Christ must be shadowed by "Antichrist," a term that Ivan was brave enough to use. The word just has a [00:21:00] terrible, terrible history. I mean, the Protestants abused the Catholics with the name of Antichrist. Luther rages against the Pope as antichrist.Hmm. And the word persists now as a kind of either as a sign of evangelical dogmatism, or maybe as a joke, right. When I was researching it, I came across a book called "How to Tell If Your Boyfriend Is The Antichrist." Mm-Hmm. It's kind of a jokey thing in a way, in so far as people know, but he dared to use it as to say the antichrist is simply the instituted Christ.Right. It's not anything exotic. It's not anything theological. It's the inevitable worldly shadow of there being a Christ at all. And so that's, that's the beginning of the story. He, he claims that the church loses sight of this understanding, loses sight of the basic [00:22:00] complementarity or contradiction that's involved in the incarnation in the first place.That this is something that can never be owned, something that can never be instituted, something that can only happen again and again and again within each one. So, but heaven can never finally come to earth except perhaps in a story about the end, right? The new heaven and the new earth, the new Jerusalem come down from heaven.Fine. That's at the end, not now. So that's the gist of what he, what he said. He has a detailed analysis of the stages of that journey, right? So, within your theme of hospitality the beginnings of the church becoming a social worker in the decaying Roman Empire. And beginning to develop institutions of hospitality, [00:23:00] places for all the flotsam and jetsam of the decaying empire.And then in a major way from the 11th through the 13th century, when the church institutes itself as a mini or proto state, right? With a new conception of law. Every element of our modernity prefigured in the medieval church and what it undertook, according to Ivan. This was all news to me when he first said it to me.So yeah, the story goes on into our own time when I think one of the primary paradoxes or confusions that we face is that most of the people one meets and deals with believe themselves to be living after Christianity and indeed to great opponents of Christianity. I mean, nothing is more important in Canada now than to denounce residential schools, let's say, right? Which were [00:24:00] the schools for indigenous children, boarding schools, which were mainly staffed by the church, right?So, the gothic figure of the nun, the sort of vulpine, sinister. That's the image of the church, right? So you have so many reasons to believe that you're after that. You've woken up, you're woke. And, and you see that now, right? So you don't In any way, see yourself as involved in this inversion of the gospel which has actually created your world and which is still, in so many ways, you.So, leftists today, if I'm using the term leftists very, very broadly, "progressives," people sometimes say, "woke," people say. These are all in a certain way super Christians or hyper Christians, but absolutely unaware of themselves as Christians and any day you can read an analysis [00:25:00] which traces everything back to the Enlightenment.Right? We need to re institute the Enlightenment. We've forgotten the Enlightenment. We have to get back to the, right? There's nothing before the Enlightenment. The Enlightenment is the over, that's an earlier overcoming of Christianity, right? So modernity is constantly overcoming Christianity. And constantly forgetting that it's Christian.That these are the ways in which the Incarnation is working itself out. And one daren't say that it's bound to work itself out that way. Ivan will go as far as to say it's seemingly the will of God that it should work itself out that way. Right? Wow. So, that the Gospel will be preached to all nations as predicted at the end of the Gospels." Go therefore and preach to all nations," but it will not be preached in its explicit form. It will enter, as it were, through the [00:26:00] back door. So that's a very big thought. But it's a saving thought in certain ways, because it does suggest a way of unwinding, or winding up, this string of finding out how this happened.What is the nature of the misunderstanding that is being played out here? So. Chris: Wow. Yeah, I mean, I, I feel like what you just said was a kind of nuclear bomb unto its own. I remember reading, for example, James Hillman in The Terrible Love of War, and at the very end he essentially listed all, not all, but many of the major characteristics of modern people and said if you act this way, you are Christian.If you act this way, you are Christian. Essentially revealing that so much of modernity has these Christian roots. And, you know, you said in terms of this message and [00:27:00] corruption of the message going in through the back door. And I think that's what happens in terms of at least when we see institutions in the modern time, schools, hospitals, roads essentially modern institutions and lifestyles making their way into non modern places.And I'm very fascinated in this in terms of hospitality. You said that the church, and I think you're quoting Illich there, but " the church is a social worker." But also how this hospitality shows up in the early church and maybe even how they feared about what could happen as a result to this question of the incarnation.In your book it was just fascinating to read this that you said, or that you wrote, that "in the early years of Christianity it was customary in a Christian household to have an extra mattress, a bit of candle, and some dry bread in case the Lord Jesus should knock at the door in the form of a stranger without a roof, a form of behavior that was utterly [00:28:00] foreign to the cultures of the Roman Empire."In which many Christians lived. And you write, "you took in your own, but not someone lost on the street." And then later "When the emperor Constantine recognized the church, Christian bishops gained the power to establish social corporations." And this is, I think, the idea of the social worker. The church is a social worker.And you write that the first corporations they started were Samaritan corporations, which designated certain categories of people as preferred neighbors. For example, the bishops created special houses financed by the community that were charged with taking care of people without a home. Such care was no longer the free choice of the householder, it was the task of an institution.The appearance of these xenodocheia? Literally, quote, 'houses for foreigners' signified the beginning of a change in the nature of the church." And then of course you write and you mentioned this but "a gratuitous and truly [00:29:00] free choice of assisting the stranger has become an ideology and an idealism." Right. And so, this seems to be how the corruption of the Samaritan story, the corruption of breaking that threshold, or at least being able to cross it, comes to produce this incredible 'ought,' as you just kind of elaborated for us.And then this notion of, that we can't see it anymore. That it becomes this thing in the past, as you said. In other words, history. Right? And so my next question is a question that comes to some degree from our late mutual friend Gustavo, Gustavo Esteva. And I'd just like to preface it by a small sentence from An Intellectual Journey where he wrote that, "I think that limit, in Illich, is always linked to nemesis, or to what Jung calls [00:30:00] enantiodromia, his Greek word for the way in which any tendency, when pushed too far, can turn into its opposite. And so, a long time ago, Illich once asked Gustavo if he could identify a word that could describe the era after development, or perhaps after development's death.And Gustavo said, "hospitality." And so, much later, in a private conversation with Gustavo, in the context of tourism and gentrification, the kind that was beginning to sweep across Oaxaca at the time, some years ago, he told me that he considered "the sale of one's people's radical or local hospitality as a kind of invitation to hostility in the place and within the ethnos that one lives in."Another way of saying it might be that the subversion and absence of hospitality in a place breeds or can breed hostility.[00:31:00] I'm curious what you make of his comment in the light of limits, enantiodromia and the corruption that Illich talks about.David: Well I'd like to say one thing which is the thought I was having while you, while you were speaking because at the very beginning I mentioned a reservation a discomfort with words like perversion and corruption. And the thought is that it's easy to understand Illich as doing critique, right? And it's easy then to moralize that critique, right? And I think it's important that he's showing something that happens, right? And that I daren't say bound to happen, but is likely to happen because of who and what we are, that we will institutionalize, that we will make rules, that we will, right?So, I think it's important to rescue Ivan from being read [00:32:00] moralistically, or that you're reading a scold here, right? Hmm. Right. I mean, and many social critics are or are read as scolds, right? And contemporary people are so used to being scolded that they, and scold themselves very regularly. So, I just wanted to say that to rescue Ivan from a certain kind of reading. You're quoting Gustavo on the way in which the opening up of a culture touristically can lead to hostility, right? Right. And I think also commenting on the roots of the words are the same, right? "hostile," "hospice." They're drawing on the same, right?That's right. It's how one treats the enemy, I think. Hmm. It's the hinge. Hmm. In all those words. What's the difference between hospitality and hostility?[00:33:00] So, I think that thought is profound and profoundly fruitful. So, I think Gustavo had many resources in expressing it.I couldn't possibly express it any better. And I never answered you at the beginning how I met Gustavo, but on that occasion in 1988 when I was interviewing Illich, they were all gathered, a bunch of friends to write what was called The Development Dictionary, a series of essays trying to write an epilogue to the era of development.So, Gustavo, as you know, was a charming man who spoke a peculiarly beautiful English in which he was fluent, but somehow, you could hear the cadence of Spanish through it without it even being strongly accented. So I rejoiced always in interviewing Gustavo, which I did several times because he was such a pleasure to listen to.But anyway, I've digressed. Maybe I'm ducking your question. Do you want to re ask it or? Chris: Sure. [00:34:00] Yeah, I suppose. You know although there were a number of essays that Gustavo wrote about hospitality that I don't believe have been published they focused quite a bit on this notion of individual people, but especially communities putting limits on their hospitality.And of course, much of this hospitality today comes in the form of, or at least in the context of tourism, of international visitors. And that's kind of the infrastructure that's placed around it. And yet he was arguing essentially for limits on hospitality. And I think what he was seeing, although it hadn't quite come to fruition yet in Oaxaca, was that the commodification, the commercialization of one's local indigenous hospitality, once it's sold, or once it's only existing for the value or money of the foreigner, in a kind of customer service worldview, that it invites this deep [00:35:00] hostility. And so do these limits show up as well in Illich's work in terms of the stranger?Right? Because so much of the Christian tradition is based in a universal fraternity, universal brotherhood. David: I said that Ivan made sense to me in my youth, as a 22 year old man. So I've lived under his influence. I took him as a master, let's say and as a young person. And I would say that probably it's true that I've never gone anywhere that I haven't been invited to go.So I, I could experience that, that I was called to be there. And he was quite the jet setter, so I was often called by him to come to Mexico or to go to Germany or whatever it was. But we live in a world that is so far away from the world that might have been, let's say, the world that [00:36:00] might be.So John Milbank, a British theologian who's Inspiring to me and a friend and somebody who I found surprisingly parallel to Illich in a lot of ways after Ivan died and died I think feeling that he was pretty much alone in some of his understandings. But John Milbank speaks of the, of recovering the future that we've lost, which is obviously have to be based on some sort of historical reconstruction. You have to find the place to go back to, where the wrong turning was, in a certain way. But meanwhile, we live in this world, right? Where even where you are, many people are dependent on tourism. Right? And to that extent they live from it and couldn't instantly do without. To do without it would be, would be catastrophic. Right? So [00:37:00] it's it's not easy to live in both worlds. Right? To live with the understanding that this is, as Gustavo says, it's bound to be a source of hostility, right?Because we can't sell what is ours as an experience for others without changing its character, right, without commodifying it. It's impossible to do. So it must be true and yet, at a certain moment, people feel that it has to be done, right? And so you have to live in in both realities.And in a certain way, the skill of living in both realities is what's there at the beginning, right? That, if you take the formula of the incarnation as a nuclear explosion, well you're still going to have religion, right? So, that's inevitable. The [00:38:00] world has changed and it hasn't changed at the same time.And that's true at every moment. And so you learn to walk, right? You learn to distinguish the gospel from its surroundings. And a story about Ivan that made a big impression on me was that when he was sent to Puerto Rico when he was still active as a priest in 1956 and became vice rector of the Catholic University at Ponce and a member of the school board.A position that he regarded as entirely political. So he said, "I will not in any way operate as a priest while I'm performing a political function because I don't want these two things to get mixed up." And he made a little exception and he bought a little shack in a remote fishing village.Just for the happiness of it, he would go there and say mass for the fishermen who didn't know anything about this other world. So, but that was[00:39:00] a radical conviction and put him at odds with many of the tendencies of his time, as for example, what came to be called liberation theology, right?That there could be a politicized theology. His view was different. His view was that the church as "She," as he said, rather than "it," had to be always distinguished, right? So it was the capacity to distinguish that was so crucial for him. And I would think even in situations where tourism exists and has the effect Gustavo supposed, the beginning of resistance to that and the beginning of a way out of it, is always to distinguish, right?To know the difference, which is a slim read, but, but faith is always a slim read and Ivan's first book, his first collection of published essays was [00:40:00] called Celebration of Awareness which is a way of saying that, what I call know the difference. Chris: So I'm going to, if I can offer you this, this next question, which comes from James, a friend in Guelph, Canada. And James is curious about the missionary mandate of Christianity emphasizing a fellowship in Christ over ethnicity and whether or not this can be reconciled with Illich's perhaps emphatic defense of local or vernacular culture.David: Well, yeah. He illustrates it. I mean, he was a worldwide guy. He was very far from his roots, which were arguably caught. He didn't deracinate himself. Hmm. He was with his mother and brothers exiled from Split in Dalmatia as a boy in the crazy atmosphere of the Thirties.But he was a tumbleweed after [00:41:00] that. Mm-Hmm. . And so, so I think we all live in that world now and this is confuses people about him. So, a historian called Todd Hart wrote a book still really the only book published in English on the history of CIDOC and Cuernavaca, in which he says Illich is anti-missionary. And he rebukes him for that and I would say that Ivan, on his assumptions cannot possibly be anti missionary. He says clearly in his early work that a Christian is a missionary or is not a Christian at all, in the sense that if one has heard the good news, one is going to share it, or one hasn't heard it. Now, what kind of sharing is that? It isn't necessarily, "you have to join my religion," "you have to subscribe to the following ten..." it isn't necessarily a catechism, it may be [00:42:00] an action. It may be a it may be an act of friendship. It may be an act of renunciation. It can be any number of things, but it has to be an outgoing expression of what one has been given, and I think he was, in that sense, always a missionary, and in many places, seeded communities that are seeds of the new church.Right? He spent well, from the time he arrived in the United States in 51, 52, till the time that he withdrew from church service in 68, he was constantly preaching and talking about a new church. And a new church, for him, involved a new relation between innovation and tradition. New, but not new.Since, when he looked back, he saw the gospel was constantly undergoing translation into new milieu, into new places, into new languages, into new forms.[00:43:00] But he encountered it in the United States as pretty much in one of its more hardened or congealed phases, right? And it was the export of that particular brand of cultural and imperialistic, because American, and America happened to be the hegemon of the moment. That's what he opposed.The translation of that into Latin America and people like to write each other into consistent positions, right? So, he must then be anti missionary across the board, right? But so I think you can be local and universal. I mean, one doesn't even want to recall that slogan of, you know, "act locally, think globally," because it got pretty hackneyed, right?And it was abused. But, it's true in a certain way that that's the only way one can be a Christian. The neighbor, you said it, I wrote it, Ivan said it, " the neighbor [00:44:00] can be anyone." Right?But here I am here now, right? So both have to apply. Both have to be true. It's again a complementary relation. And it's a banal thought in a certain way, but it seems to be the thought that I think most often, right, is that what creates a great deal of the trouble in the world is inability to think in a complementary fashion.To think within, to take contradiction as constituting the world. The world is constituted of contradiction and couldn't be constituted in any other way as far as we know. Right? You can't walk without two legs. You can't manipulate without two arms, two hands. We know the structure of our brains. Are also bilateral and everything about our language is constructed on opposition.Everything is oppositional and yet [00:45:00] when we enter the world of politics, it seems we're going to have it all one way. The church is going to be really Christian, and it's going to make everybody really Christian, or communist, what have you, right? The contradiction is set aside. Philosophy defines truth as the absence of contradiction.Hmm. Basically. Hmm. So, be in both worlds. Know the difference. Walk on two feet. That's Ivan. Chris: I love that. And I'm, I'm curious about you know, one of the themes of the podcast is exile. And of course that can mean a lot of things. In the introduction to An Intellectual Journey, you wrote that that Illich, "once he had left Split in the 30s, that he began an experience of exile that would characterize his entire life."You wrote that he had lost "not just the home, but the very possibility [00:46:00] of home." And so it's a theme that characterizes as well the podcast and a lot of these conversations around travel, migration, tourism, what does it mean to be at home and so, this, This notion of exile also shows up quite a bit in the Christian faith.And maybe this is me trying to escape the complementarity of the reality of things. But I tend to see exile as inherently I'll say damaging or consequential in a kind of negative light. And so I've been wondering about this, this exilic condition, right? It's like in the Abrahamic faith, as you write "Judaism, Christianity, and Islam all begin in exile.And eventually this pattern culminates. Jesus is executed outside the gates of the city, nailed to a cross that excludes him even from his native earth." And you write that "exile is in many ways the [00:47:00] Christian condition." And so, you know, I've read that in the past, Christian monks often consider themselves to be homeless, removed from the sort of daily life of the local community in the monasteries and abbeys and yet still of a universal brotherhood. And so I'd like to ask you if you feel this exilic condition, which seems to be also a hallmark of modernity, this kind of constant uprooting this kind of as I would call it, cultural and spiritual homelessness of our time, if you think that is part of the corruption that Illich based his work around?David: Well, one can barely imagine the world in which Abram, who became Abraham said to God, no, I'm staying in Ur. Not going, I'm not going. Right? I mean, if you go back to Genesis and you re read that passage, when God shows [00:48:00] Abraham the land that he will inherit, it says already there, "there were people at that time living in the land," right?Inconvenient people, as it turns out. Palestinians. So, there's a profound contradiction here, I think. And the only way I think you can escape it is to understand the Gospel the way Ivan understood it, which is as something super added to existing local cultures, right? A leaven, right?Hmm. Not everything about a local culture or a local tradition is necessarily good. Mm hmm. And so it can be changed, right? And I would say that Illich insists that Christians are and must be missionaries. They've received something that they it's inherent in what they've [00:49:00] received that they pass it on.So the world will change, right? But Ivan says, this is in Rivers North of the Future, that it's his conviction that the Gospel could have been preached without destroying local proportions, the sense of proportion, and he put a great weight on the idea of proportionality as not just, a pleasing building or a pleasing face, but the very essence of, of how a culture holds together, right, that things are proportioned within it to one another that the gospel could have been preached without the destruction of proportions, but evidently it wasn't, because the Christians felt they had the truth and they were going to share it. They were going to indeed impose it for the good of the other.So, I think a sense of exile and a sense of home are as [00:50:00] necessary to one another as in Ivan's vision of a new church, innovation, and tradition, or almost any other constitutive couplet you can think of, right? You can't expunge exile from the tradition. But you also can't allow it to overcome the possibility of home.I mean, Ivan spoke of his own fate as a peculiar fate, right? He really anticipated the destruction of the Western culture or civilization. I mean, in the sense that now this is a lament on the political right, mainly, right? The destruction of Western civilization is something one constantly hears about.But, he, in a way, in the chaos and catastrophe of the 30s, already felt the death of old Europe. And even as a boy, I think, semi consciously at least, took the roots inside himself, took them with him [00:51:00] and for many people like me, he opened that tradition. He opened it to me. He allowed me to re inhabit it in a certain way, right?So to find intimations of home because he wasn't the only one who lost his home. Even as a man of 78, the world in which I grew up here is gone, forgotten, and to some extent scorned by younger people who are just not interested in it. And so it's through Ivan that I, in a way, recovered the tradition, right?And if the tradition is related to the sense of home, of belonging to something for good or ill, then that has to be carried into the future as best we can, right? I think Ivan was searching for a new church. He didn't think. He had found it. He didn't think he knew what it was.I don't think he [00:52:00] described certain attributes of it. Right. But above all, he wanted to show that the church had taken many forms in the past. Right. And it's worldly existence did not have to be conceived on the model of a monarchy or a parish, right, another form that he described in some early essays, right.We have to find the new form, right? It may be radically non theological if I can put it like that. It may not necessarily involve the buildings that we call churches but he believed deeply in the celebrating community. As the center, the root the essence of social existence, right? The creation of home in the absence of home, or the constant recreation of home, right? Since I mean, we will likely never again live in pure [00:53:00] communities, right? Yeah. I don't know if pure is a dangerous word, but you know what I mean?Consistent, right? Closed. We're all of one kind, right? Right. I mean, this is now a reactionary position, right? Hmm. You're a German and you think, well, Germany should be for the Germans. I mean, it can't be for the Germans, seemingly. We can't put the world back together again, right?We can't go back and that's a huge misreading of Illich, right? That he's a man who wants to go back, right? No. He was radically a man who wanted to rediscover the future. And rescue it. Also a man who once said to hell with the future because he wanted to denounce the future that's a computer model, right? All futures that are projections from the present, he wanted to denounce in order to rediscover the future. But it has to be ahead of us. It's not. And it has to recover the deposit that is behind us. So [00:54:00] both, the whole relation between past and future and indeed the whole understanding of time is out of whack.I think modern consciousness is so entirely spatialized that the dimension of time is nearly absent from it, right? The dimension of time as duration as the integument by which past, present and future are connected. I don't mean that people can't look at their watch and say, you know, "I gotta go now, I've got a twelve o'clock." you know.So, I don't know if that's an answer to James.Chris: I don't know, but it's food for thought and certainly a feast, if I may say so. David, I have two final questions for you, if that's all right, if you have time. Okay, wonderful. So, speaking of this notion of home and and exile and the complementarity of the two and you know you wrote and [00:55:00] spoke to this notion of Illich wanting to rediscover the future and he says that "we've opened a horizon on which new paradigms for thought can appear," which I think speaks to what you were saying and At some point Illich compares the opening of horizons to leaving home on a pilgrimage, as you write in your book."And not the pilgrimage of the West, which leads over a traveled road to a famed sanctuary, but rather the pilgrimage of the Christian East, which does not know where the road might lead and the journey end." And so my question is, What do you make of that distinction between these types of pilgrimages and what kind of pilgrimage do you imagine might be needed in our time?David: Well, I, I mean, I think Ivan honored the old style of pilgrimage whether it was to [00:56:00] Canterbury or Santiago or wherever it was to. But I think ivan's way of expressing the messianic was in the word surprise, right? One of the things that I think he did and which was imposed on him by his situation and by his times was to learn to speak to people in a way that did not draw on any theological resource, so he spoke of his love of surprises, right? Well, a surprise by definition is what you don't suspect, what you don't expect. Or it couldn't be a surprise.So, the The cathedral in Santiago de Compostela is very beautiful, I think. I've only ever seen pictures of it, but you must expect to see it at the end of your road. You must hope to see it at the end of your road. Well the surprise is going to be something else. Something that isn't known.[00:57:00] And it was one of his Great gifts to me that within the structure of habit and local existence, since I'm pretty rooted where I am. And my great grandfather was born within walking distance of where I am right now. He helped me to look for surprises and to accept them also, right?That you're going to show up or someone else is going to show up, right? But there's going to be someone coming and you want to look out for the one who's coming and not, but not be at all sure that you know who or what it is or which direction it's coming from. So, that was a way of life in a certain way that I think he helped others within their limitations, within their abilities, within their local situations, to see the world that way, right. That was part of what he did. Chris: Yeah, it's really beautiful and I can [00:58:00] see how in our time, in a time of increasing division and despondency and neglect, fear even, resentment of the other, that how that kind of surprise and the lack of expectation, the undermining, the subversion of expectation can find a place into perhaps the mission of our times.And so my final question comes back to friendship. and interculturality. And I have one final quote here from An Intellectual Journey, which I highly recommend everyone pick up, because it's just fascinating and blows open so many doors. David: We need to sell a few more books, because I want that book in paperback. Because I want it to be able to live on in a cheaper edition. So, yes. Chris: Of course. Thank you. Yeah. Please, please pick it up. It's worth every penny. So in An Intellectual Journey, it is written[00:59:00] by Illich that "when I submit my heart, my mind, my body, I come to be below the other. When I listen unconditionally, respectfully, courageously, with the readiness to take in the other as a radical surprise, I do something else. I bow, bend over toward the total otherness of someone. But I renounce searching for bridges between the other and me, recognizing that a gulf separates us.Leaning into this chasm makes me aware of the depth of my loneliness, and able to bear it in the light of the substantial likeness between the Other and myself. All that reaches me is the Other in His Word, which I accept on faith."And so, David at another point in the biography you quote Illich describing faith as foolish. Now assuming that faith elicits a degree of danger or [01:00:00] betrayal or that it could elicit that through a kind of total trust, is that nonetheless necessary to accept the stranger or other as they are? Or at least meet the stranger or other as they are? David: I would think so, yeah. I mean the passage you've quoted, I think to understand it, it's one of the most profound of his sayings to me and one I constantly revert to, but to accept the other in his word, or on his word, or her word, is, I think you need to know that he takes the image of the word as the name of the Lord, very, very seriously, and its primary way of referring to the Christ, is "as the Word."Sometimes explicitly, sometimes not explicitly, you have to interpret. So, when he says that he renounces looking for bridges, I think he's mainly referring [01:01:00] to ideological intermediations, right, ways in which I, in understanding you exceed my capacity. I try to change my name for you, or my category for you, changes you, right?It doesn't allow your word. And, I mean, he wasn't a man who suffered fools gladly. He had a high regard for himself and used his time in a fairly disciplined way, right? He wasn't waiting around for others in their world. So by word, what does he mean?What is the other's word? Right? It's something more fundamental than the chatter of a person. So, I think what that means is that we can be linked to one another by Christ. So that's [01:02:00] the third, right? That yes, we're alone. Right? We haven't the capacity to reach each other, except via Christ.And that's made explicit for him in the opening of Aylred of Riveau's Treatise on Friendship, which was peculiarly important to him. Aylred was an abbot at a Cistercian monastery in present day Yorkshire, which is a ruin now. But he wrote a treatise on friendship in the 12th century and he begins by addressing his brother monk, Ivo, and says, you know, " here we are, you and I, and I hope a third Christ."So, Christ is always the third, right? So, in that image of the gulf, the distance, experiencing myself and my loneliness and yet renouncing any bridge, there is still a word, the word, [01:03:00] capital W, in which a word, your word, my word, participates, or might participate. So, we are building, according to him, the body of Christ but we have to renounce our designs on one another, let's say, in order to do that. So I mean, that's a very radical saying, the, the other in his word and in another place in The Rivers North of the Future, he says how hard that is after a century of Marxism or Freudianism, he mentions. But, either way he's speaking about my pretension to know you better than you know yourself, which almost any agency in our world that identifies needs, implicitly does. I know what's best for you. So Yeah, his waiting, his ability to wait for the other one is, is absolutely [01:04:00] foundational and it's how a new world comes into existence. And it comes into existence at every moment, not at some unimaginable future when we all wait at the same time, right? My friend used to say that peace would come when everybody got a good night's sleep on the same night. It's not very likely, is it? Right, right, right. So, anyway, there we are. Chris: Wow. Well, I'm definitely looking forward to listening to this interview again, because I feel like just like An Intellectual Journey, just like your most recent book my mind has been, perhaps exploded, another nuclear bomb dropped.David: Chris, nice to meet you. Chris: Yeah, I'll make sure that that book and, of course, links to yours are available on the end of the website. David: Alright, thank you. Chris: Yeah, deep bow, David. Thank you for your time today. David: All the best. And thank you for those questions. Yeah. That was that was very interesting. You know, I spent my life as an interviewer. A good part of my [01:05:00] life. And interviewing is very hard work. It's much harder than talking. Listening is harder than talking. And rarer. So, it's quite a pleasure for me, late in life, to be able to just let her rip, and let somebody else worry about is this going in the right direction? So, thank you. Get full access to ⌘ Chris Christou ⌘ at chrischristou.substack.com/subscribe

44 The kingdom of heaven is like unto a treasure hidden in a field. Which a man having found, hid it, and for joy thereof goeth, and selleth all that he hath, and buyeth that field.Simile est regnum caelorum thesauro abscondito in agro : quem qui invenit homo, abscondit, et prae gaudio illius vadit, et vendit universa quae habet, et emit agrum illum.  45 Again the kingdom of heaven is like to a merchant seeking good pearls.Iterum simile est regnum caelorum homini negotiatori, quaerenti bonas margaritas.  46 Who when he had found one pearl of great price, went his way, and sold all that he had, and bought it.Inventa autem una pretiosa margarita, abiit, et vendidit omnia quae habuit, et emit eam.  47 Again the kingdom of heaven is like to a net cast into the sea, and gathering together of all kind of fishes.Iterum simile est regnum caelorum sagenae missae in mare, et ex omni genere piscium congreganti.  48 Which, when it was filled, they drew out, and sitting by the shore, they chose out the good into vessels, but the bad they cast forth.Quam, cum impleta esset, educentes, et secus littus sedentes, elegerunt bonis in vasa, malos autem foras miserunt.  49 So shall it be at the end of the world. The angels shall go out, and shall separate the wicked from among the just.Sic erit in consummatione saeculi : exibunt angeli, et separabunt malos de medio justorum,  50 And shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth.et mittent eos in caminum ignis : ibi erit fletus, et stridor dentium.  51 Have ye understood all these things? They say to him: Yes.Intellexistis haec omnia? Dicunt ei : Etiam.  52 He said unto them: Therefore every scribe instructed in the kingdom of heaven, is like to a man that is a householder, who bringeth forth out of his treasure new things and old.Ait illis : Ideo omnis scriba doctus in regno caelorum, similis est homini patrifamilias, qui profert de thesauro suo nova et vetera. St Hedwig, duchess of Poland, of royal stock and the maternal aunt of St Elizabeth of Hungary, retired into a Cistercian convent after the death of her husband. She died A.D. 1243

Historian Alice Hunt discusses with Ivan six things which should be better known. Alice Hunt is Professor of Early Modern Literature and History at the University of Southampton. She is the author of The Drama of Coronation (Cambridge University Press) and has previously written about the Tudors and James I, and often appears in the media to discuss monarchy. Her new book is Republic: Britain's Revolutionary Decade 1649-60, which is available at https://uk.bookshop.org/p/books/republic-britain-s-revolutionary-decade-1649-1660-alice-hunt/7688859. She lives in Winchester. The Republic. The fact that we once were a republic, that it was called and known as a republic, and what this republic was actually like should all be better known. Richard Cromwell. Eldest surviving son of Oliver Cromwell who succeeded his father as Lord Protector. Samuel Hartlib. Polish entrepreneur who moved to England and flourished in the creative, reforming energy of the 1650s. An inveterate communicator and intelligencer, he knew everyone who was anyone at the time and had a finger in every pie. He feverishly promoted ideas to the new republican government that were way ahead of their time: paper money, a national bank, a health service, state schools, the return of the Jews. The Compleat Angler by Izaak Walton. This beautiful, sweet, quiet book about fishing was a huge bestseller in the 1650s. Forde Abbey, Dorset. I absolutely loved discovering Forde Abbey during the research for this book. This former Cistercian monastery, nestled in the valley of the River Axe, completely transformed my thinking about who the puritan, republican men were who governed England at this time. The Experimental Philosophy Club. This is the name of the society of young, curious, committed scientists who met in Oxford during the 1650s to share ideas and plan experiments. This podcast is powered by ZenCast.fm

Friends of the Rosary, Jesus reveals to us that anyone following him will receive a hundred times more in this life and eternal life. As we read today, he said to his disciples (Mt 19:23-30): "Amen, I say to youthat you who have followed me, in the new age,when the Son of Man is seated on his throne of glory,will yourselves sit on twelve thrones,judging the twelve tribes of Israel.And everyone who has given up houses or brothers or sistersor father or mother or children or landsfor the sake of my name will receive a hundred times more,and will inherit eternal life.But many who are first will be last, and the last will be first." Today, we celebrate the Memorial of St. Bernard of Clairvaux (1090-1153), the French abbot who perfected the Cistercian monastic rule. It would become the model for 163 monasteries of the Cistercian reform. He was a theologian, poet, orator, writer, and one of the last Church Fathers. St. Bernard of Clairvaux was an apostle of the Crusades, miracle worker, reconciler of kings, the leader of peoples, and the counselor of popes. Ave Maria!Jesus, I Trust In You! Come, Holy Spirit, come! To Jesus through Mary! + Mikel Amigot | RosaryNetwork.com, New York • ⁠August 20, 2024, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

⁠ 13 ⁠You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men.Vos estis sal terrae. Quod si sal evanuerit, in quo salietur? ad nihilum valet ultra, nisi ut mittatur foras, et conculcetur ab hominibus. ⁠ 14 ⁠You are the light of the world. A city seated on a mountain cannot be hid.Vos estis lux mundi. Non potest civitas abscondi supra montem posita, ⁠ 15 ⁠Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.neque accedunt lucernam, et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt. ⁠ 16 ⁠So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.Sic luceat lux vestra coram hominibus : ut videant opera vestra bona, et glorificent Patrem vestrum, qui in caelis est. ⁠ 17 ⁠Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill.Nolite putare quoniam veni solvere legem, aut prophetas : non veni solvere, sed adimplere. ⁠ 18 ⁠For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.Amen quippe dico vobis, donec transeat caelum et terra, jota unum aut unus apex non praeteribit a lege, donec omnia fiant. ⁠ 19 ⁠He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.Qui ergo solverit unum de mandatis istis minimis, et docuerit sic homines, minimus vocabitur in regno caelorum : qui autem fecerit et docuerit, hic magnus vocabitur in regno caelorum. St Bernard, born of noble Bergundian parents, was a monk of the Cistercian order, a branch of the Benedictine Order. He became Abbot of the famous monastery of Clairvaux, which he himself had founded. The writings, sermons and letters of this great Doctor rendered invaluable services to the Church. He also preached the second crusade, and died at Clairvaux A.D. 1153.

Saturday of the 10th Week in Ordinary Time Saint of the Day: St. Alice, 1220-1250; born near Brussels, and entered a Cistercian convent at a young age; contracted leprosy, and was isolated; her greatest consolation was reception of the Holy Eucharist; known for visions and ecstasies Office of Readings and Morning Prayer for 6/15/24 Gospel: Matthew 5:33-37

In this episode Gretchen Ronnevik talks with Amy Mantravadi about the monastic life, and in particular, the nunnery of Katharina Von Bora, before she escaped and married Martin Luther. They talk about the Cistercian nuns, their cloistered life, and the situation they were in that was ripe for abuse. With a calloric intake of about 1,000 calories a day, and a sleep deprived schedule, being thin and weak was a sign of spirituality. This was a silent order, so speaking to each other was forbidden, and they had to use sign language for utilitarian purposes only. 2 monks were the only ones who held the keys and guarded who went in and out of their home. We talk about Katharina's failed engagement, her rejection of a suitor, and how on earth she ended up with Martin Luther. Show Notes: Support 1517 Podcast Network Fundraiser! 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Academy - Free Theological Education What's New from 1517: Available Now: Encouragement for Motherhood Edited by Katie Koplin Pre-order: Hitchhiking with Prophets: A Ride Through the Salvation Story of the Old Testament by Chad Bird 30 Minutes in the NT on Youtube Remembering Rod Rosenbladt Available Now: Be Thou My Song by Kerri Tom More from the hosts: Gretchen Ronnevik Katie Koplin More from our guest: Amy Mantravadi

David M. Odorisio, PhD, is Co-Chair and Associate Core Faculty at Pacifica Graduate Institute, Santa Barbara, CA. David received his MA in the History of Christian Spirituality from Saint John's University, School of Theology-Seminary (Collegeville, MN), and his PhD in East-West Psychology from the California Institute of Integral Studies (San Francisco, CA).  David is editor of Thomas Merton in California: The Redwoods Conferences and Letters (Liturgical Press, 2024), and Merton & Hinduism: The Yoga of the Heart (Fons Vitae, 2021) and has published in The Merton Seasonal and The Merton Annual. In 1968, Thomas Merton offered several conferences at Our Lady of the Redwoods Abbey, a Cistercian women's community in Northern California. The material presented in these talks reveals Merton's wide-ranging intellectual and spiritual pursuits in the final year of his life. This accessible presentation explores Merton's pilgrimage to California's remote and rugged “Lost Coast” and unpacks this treasure trove of previously unpublished material. Covering a variety of topics including approaches to modern consciousness, yoga, Sufism, and inter-religious dialogue, Thomas Merton in California fills a long-standing lacuna around Merton's visits to Redwoods Monastery and forms an essential bridge to the Asian journey that was to come.

Full Text of ReadingsWednesday of the Sixth Week of Easter Lectionary: 293The Saint of the day is Saint Peter of TarentaiseSaint Peter of Tarentaise's Story There are two men named Saint Peter of Tarentaise who lived one century apart. The man we honor today is the elder Peter, born in France in the early part of the 12th century. The other man with the same name became Pope Innocent the Fifth. The Peter we're focusing on today became a Cistercian monk and eventually served as abbot. In 1142, he was named archbishop of Tarentaise, replacing a bishop who had been deposed because of corruption. Peter tackled his new assignment with vigor. He brought reform into his diocese, replaced lax clergy, and reached out to the poor. He visited all parts of his mountainous diocese on a regular basis. After about a decade as bishop, Peter “disappeared” for a year and lived quietly as a lay brother at an abbey in Switzerland. When he was found out, the reluctant bishop was persuaded to return to his post. He again focused many of his energies on the poor. Peter died in 1174 on his way home from an unsuccessful papal assignment to reconcile the kings of France and England. His liturgical feast is celebrated on September 14. Reflection We probably know a lot of people who would welcome the chance to receive some honor or honorary position. They relish the thought of the glamour and glory. But saints like Peter of Tarentaise remind us that humility and the avoidance of glory is the way of the Gospel. Saint of the Day, Copyright Franciscan Media

Wednesday of the Sixth Week of Easter Saint of the Day: St. Peter of Tarantaise, 1102-1175; entered the Cistercian order at twenty, and became the first abbot of Tamie, in the Tarantase mountains, at 30; named archbishop of Tarantaise at 42, and devoted much energy to reforming the diocese, purging the clergy of corrupt and immoral members, aiding the poor, and promoting education; he defended papal rights in France, and mediated between King Louis VII of France and then-Prince Henry II of England Office of Readings and Morning Prayer for 5/8/24 Gospel: John 16:12-15

[originally published on Patreon Sep 10, 2022] In part 2 of 4, I revisit and reiterate the Cathars' cosmology and the situation leading up to the Albigensian crusade. Along the way I discuss Thomas Pynchon and his essay on the Luddites. Then I discuss the period of time immediately before and leading up to the Albigensian Crusade, namely two Cistercian preaching missions to the Languedoc. One of these was spearheaded by Bernard of Clairvaux. In particular, I utilize a dissertation which posits alternate or additional, dare I say parapolitical reasons for these preaching missions. This, too, is setup for the following episode. Songs: Balferd Baldrs by Burzum

My relationship with silence is complicated. I know silence is important. I know it's healthy. I know silence is conducive to prayer and meditation, to peace and reflection. I also just really like noise of all kinds. I like the sound of things happening, I like hearing people talking. Even when they're not talking to me: I like to go places where people are talking to each other and just hear different voices and snippets of different conversations. I love all accents - even the ones you think are ugly. Mostly I love music. It is playing most of the time I am awake, and even when at bedtime I often play music very quietly. My entire sophomore year of college my roommate and I fell asleep to the same album every night. It was Bob Dylan's World Gone Wrong. I would not say I'm afraid of silence - at least I don't think I am. I even enjoy it sometimes. But I forget about it. I forget silence is an option. I think I'm about to remember. As you are reading this I am on sabbatical. Don't worry: I'm not working. I wrote this before I left. But the very first thing I'm doing during this sabbatical is going on a 4-day silent retreat. Four whole days without talking to anyone or listening to anyone. No kids around. No spouse. No work. No music. I will be at a monastery and retreat center in Kentucky called The Abbey of Gethsemani. It is run by Cistercian monks who are apparently very serious about their silence. It's going to be very quiet. Maybe I am actually a little afraid.

Wednesday of the Third Week of Easter Saint of the Day: St. Stephen Harding; joined St. Robert of Molesme at the abbey in Burgundy; when Robert left because of corruption and laxity, Stephen went with him, along with St. Alberic; when 21 other monks left Molesme, a new monastery was founded at Citeaux, with Robert as abbot; Robert returned to Molesme after a year, and Alberic served as abbot until his death; Stephen became the third abbot of Citeaux; Bernard of Clairvaux visited in 1112, and brought his followers with him; In 1119, Stephen wrote the Carter Caritatis, an important document for the Cistercian order; Stephen Harding died in 1134 Office of Readings and Morning Prayer for 4/17/24 Gospel: John 6:35-40

Dr. Elizabeht Klein and Taylor Kemp explore the life of St. Aelred of Rieveaulx, a famous Cistercian monk from the 12th century. St. Aelred writes about the perfection of Christian friendship, while witnessing to it by his own life. His feast day is January 12.   Help us share the truth and beauty of the Gospel and reach Catholics worldwide. Become an Augustine Institute Mission Circle Partner. Join the Mission Circle today! Learn more about your ad choices. Visit megaphone.fm/adchoices

How did the French region of Burgundy come to the world's attention as a wine region in the first place? What's the golden rule for buying Burgundy, especially Pinot Noir? What's behind the sometimes eye-watering stratospheric prices of Burgundian wines? In this episode of the Unreserved Wine Talk podcast, I'm chatting with one of Ireland's leading wine writers, Raymond Blake. You can find the wines we discussed at https://www.nataliemaclean.com/winepicks   Giveaway One of you is going to win a copy of On Burgundy: From Maddening to Marvellous in 59 Wine Tales and two of you will win a copy of Wine Talk – An Enthusiast's Take on the People, the Places, the Grapes, and the Styles. To qualify, all you have to do is email me at natalie@nataliemaclean.com and let me know that you've posted a review of the podcast. I'll choose one person randomly from those who contact me.  Good luck!   Highlights What will you experience as you go through Côte de Nuits and Côte de Beaune in Burgundy? How did Burgundy come to the world's attention as a wine region in the first place? How did the Napoleonic code and inheritance laws in Burgundy complicate the region even further? What's behind the sometimes eye-watering pricing of Burgundy wines? Are there affordable options when it comes to Burgundy wines? What are some of the characteristics of Burgundy wines produced through the challenges that came with the 2021 vintage? What tasting notes will you experience from Jean-Marc Vincent Bourgogne Blanc 2021 and Jean-Claude Ramonet Bourgogne Pinot Noir 2021? What are some of Raymond's more unconventional wine-drinking habits that often raise an eyebrow? Why shouldn't you serve your red wines at room temperature? Which are Raymond's favourite versatile wines for food pairing? What are some of Raymond's favourite wine gadgets?   Key Takeaways How did Burgundy come to the world's attention in the first place? 1 The influence of Benedictine and Cistercian monks; 2 Geography as a trade route; 3 High quality of the wine. What's the golden rule for buying Burgundy, especially Pinot Noir? Start with the producer who made the wine. What's behind the sometimes eye-watering stratospheric prices of Burgundian wines? Fashion/market trends and the rise (and fall) of secondary markets.   Join me on Instagram, Facebook and YouTube Live Join the live-stream video of this conversation on Wed at 7 pm ET on Instagram Live Video, Facebook Live Video or YouTube Live Video. I want to hear from you! What's your opinion of what we're discussing? What takeaways or tips do you love most from this chat? What questions do you have that we didn't answer? Want to know when we go live? Add this to your calendar: https://www.addevent.com/calendar/CB262621   About Raymond Blake Raymond Blake is one of Ireland's leading wine writers and has been writing about wine and related topics for over 25 years. Raymond is the Burgundy correspondent for Hugh Johnson's Pocket Wine Book and a regular contributor to The World of Fine Wine magazine. He is the author of four critically acclaimed books, including Breakfast in Burgundy and Côte d'Or.         To learn more, visit https://www.nataliemaclean.com/274.

Friday of the First Week in Ordinary Time Saint of the Day: Saint Aelred of Rievaulx, 1110-1167; son of a Saxon priest, educated at Roxburgh; became steward to King David of Scotland, but left to join the Cistercian community at Rievaulx; wrote his most famous work, "The Mirror of Charity," at the request of Bernard of Clairvaux Office of Readings and Morning Prayer for 1/12/24 Gospel: Mark 2:1-12

In this episode Join Us in France, Annie and Elyse embark on a remarkable journey through the Gers region in France, uncovering its hidden charms and age-old allure. And how about delicious gastronomy? It's all here! Our adventure begins at the serene Abbaye de Flaran, a historic Cistercian abbey now serving as an art museum, where we delve into centuries of history and art. The Gers region, with its seasonal attractions, reveals its best-kept secrets between March and early November. We weave through the picturesque bastide town of Montréal du Gers and the unique circular village of Fourcès. Here, we encounter the friendly local hospitality at a bakery, indulging in the delightful regional specialty, croustade. Our journey takes us to the impressive Roman site of Séviac, famed for its well-preserved mosaics, a testament to the region's rich Roman heritage. Time constraints lead us to bypass the museum in Eauze, but the visit to Séviac alone leaves us in awe of the historical depth of Gers. The day's exploration culminates in the enchanting village of Larressingle, a miniature version of Carcassonne. This small, circular walled village, complete with medieval ramparts and a church, stands as a symbol of historical preservation, partly restored thanks to international contributions, notably from American donors. Throughout the episode, we highlight the importance of planning, especially for dining options in these rural settings, and the role of global efforts in historical preservation. The Gers region, not just a stop on the Camino but a destination in its own right, is rich in both history and gastronomy. We delve into the culinary delights of the area, from its famous duck dishes to the renowned wines of Madiran and Jurançon. Join us on this enchanting journey through Gers, as we uncover the timeless beauty, culinary richness, and historical depth of this lesser-known French treasure.   Table of Contents for this episode Today on the podcast Services related to the podcast Bootcamp 2024 The magazine part of the podcast: the price of bread Annie and Elyse about The Gers Exploring the Gers Region The Beauty and Simplicity of Gers Le Bonheur est dans le Pré The Serenity of Rural Life in Gers How long to get to The Gers? Visiting the Abbey of Flaran Art Exhibition at the Abbey The Village of Montréal du Gers Electric car charging troubles Fources, small circular village When in the Gers, try a croustade! A visit to Montréal The Roman Site of Séviac The Preservation of Séviac's Mosaics The Villa of Saviac The Village of Larressingle Restoration work Gastronomy and agriculture in the Gers Le Festival du Gras (aka le Marché du Gras) The Town of Condom and Armagnac Thank you Patrons Itinerary Consult Service Feedback from Lucy Hicks Self-guided tours of Paris The Price of Bread in France Keeping your phone safe while touring Next week on the podcast Copyright

Full Text of ReadingsChristmas Weekday Lectionary: 206The Saint of the day is Most Holy Name of JesusThe Story of the Most Holy Name of Jesus Although Saint Paul might claim credit for promoting devotion to the Holy Name because Paul wrote in Philippians that God the Father gave Christ Jesus “that name that is above every name” (see 2:9), this devotion became popular because of 12th-century Cistercian monks and nuns but especially through the preaching of Saint Bernardine of Siena, a 15th-century Franciscan. Bernardine used devotion to the Holy Name of Jesus as a way of overcoming bitter and often bloody class struggles and family rivalries or vendettas in Italian city-states. The devotion grew, partly because of Franciscan and Dominican preachers. It spread even more widely after the Jesuits began promoting it in the 16th century. In 1530, Pope Clement V approved an Office of the Holy Name for the Franciscans. In 1721, Pope Innocent XIII extended this feast to the entire Church. Reflection Jesus died and rose for the sake of all people. No one can trademark or copyright Jesus' name. Jesus is the Son of God and son of Mary. Everything that exists was created in and through the Son of God (see Colossians 1:15-20). The name of Jesus is debased if any Christian uses it as justification for berating non-Christians. Jesus reminds us that because we are all related to him we are, therefore, all related to one another. Start the new year prayerfully! Subscribe to Pause+Pray! Saint of the Day, Copyright Franciscan Media

Chris and Simon cross swords over a medieval X-files collection: necromancers, monsters emerging from graves, an encounter with a fairy-like Woman in White, the walking dead, and, best of all, a trustworthy demon named Oliver, all found in Caesarius of Heisterbach's thirteenth-century Dialogue on Miracles. Although Caesarius's purpose was to instruct Cistercian novices, these stories of medieval high strangeness can still delight the Fortean, the anomalist and anyone else interested in the supernatural. So step into the cloister, dear friend...

Many Christians are familiar with the beautiful and tender words of the medieval theologian Bernard of Clairvaux (1090-1153) in the hymns “O Sacred Head Now Wounded,” “Jesus the Very Thought of Thee,” and “Jesus, Thou Joy of Loving Hearts.” Like other Church Fathers, he also preached on the topics of Advent and Christmas and had rich words to share.  As well as a theologian, Bernard was a Church reformer, mystic, and abbot of the Cistercian monastery at Clairvaux. He played important roles in both ecclesiastical and secular politics, particularly as a preacher of the Second Crusade. Because of his eloquence and his emphasis on divine love, Dante made him his final guide of Paradise in his Divine Comedy. He was also cited by major Protestant Reformers such as Luther and Calvin as supporting justification by faith.  Although Bernard is known for holding a very high view of Mary, the overall focus of his Sermon 9 on the Nativity remains squarely on Jesus. It was built around a repeated refrain: “Jesus Christ, the Son of God, is born in Bethlehem of Judah.” In the first part of the sermon, Bernard emphasized the absolute wonder of this proclamation:  A voice of gladness has resounded in our land. In the dwellings of sinners a voice of joy and salvation has been heard. The good news has been announced, news of comfort, news of rejoicing, worthy of all acceptance. Rejoice and give praise, O you mountains. All you trees of the forest applaud before the face of the Lord, for now he is coming. Hear, you heavens; and you, earth, give ear. Let the whole of creation be astounded and give praise; but you, O humans, above all others. For “Jesus Christ, the Son of God, is born in Bethlehem of Judah.”  Bernard described this news as the sweetest, the most delightful, and the best to ever come to Earth. Words were inadequate, he said, to express the love that wells up in his heart at the beauty of the message. He then explained that every word in the sentence is full of meaning. The name “Jesus” points to Him as the source of salvation. The title “Christ” points to His anointing and the healing unction He provides. The title “Son of God” points to His greatness and the gifts He gives.   Bernard continued:  Take courage, you who are lost, for to seek and save that which was lost Jesus now comes. Return to health, you who are sick, for with the ointment of mercy Christ comes to heal the contrite of heart.  Rejoice all you who are ambitious for great things, for the Son of God descends on you to make you co-heirs of his own kingdom. … Why has the Son of God become Man but in order to make all men sons of God? Who, then, will resist his will? Jesus forgives us: who then will condemn us? Christ heals us: who will hurt us? The Son of God raises us up: who will put us down?  Jesus is born: let the person whose sinful conscience deserves eternal damnation rejoice, for Jesus' pity exceeds all crimes, no matter how great their number or enormity. Christ is born: therefore, let the person who is tormented by deeply rooted vices rejoice. For no spiritual illness, no matter how chronic, can stand its ground before Christ's healing ointment. The Son of God is born: let him whose habit is to desire great things rejoice, for the giver of great things is at hand.  Then Bernard explained “in Bethlehem of Judah.” Bethlehem means “house of bread,” and so we need to receive the food that comes from heaven in Scripture and in Christ, the Bread of Life. He noted that Jesus could have been born in a palace, but instead chose a small, poor village, because the only commodity absent in heaven and abundant on Earth is poverty. Citing Genesis 49, Bernard defined “Judah” as “confession,” concluding that we need to become like Bethlehem in Judah, receiving Jesus by faith and confessing Him with our mouth so that we may be saved.  Bernard's sermon reminds us how easy it is to miss the astonishing wonder of all that the Incarnation means. So, to celebrate Christ's birth, we must intentionally take the time to ponder the wonder of it, rejoice in it, and respond in faith to all that God has done for us.  This Breakpoint was co-authored by Dr. Glenn Sunshine. For more resources to live like a Christian in this cultural moment, go to breakpoint.org. 

How often do you think about the Roman Empire? Well, this week Tug requested a wine from Rome so Kathryn's opening up “the nun wine.” Yes, this delightful white wine from Lazio is made by sisters of the Cistercian order and has quite a cult following. Kathryn talks about Lazio, the Italian state where this wine is made. The Ryder Cup, the world's most prestigious team golf tournament (go USA), is taking place in Rome this week - just 90 minutes from the winery. At home, well, bedtime is a mess. Tug celebrates the conclusion of the Writers Guild strike and appreciates the generous WGA community. The Wine of the Week is the Monastero Suore Cistercensi ‘Coenobium' Lazio Bianco, Italy 2021. Follow us on Instagram: @thelongfinish @esterswine @kathrynweilcoker @tugcoker Writers Guild of America ends their strike against the AMPTP https://en.wikipedia.org/wiki/2023_Writers_Guild_of_America_strike Miguel Cabrera receives a gift of Caymus wine from the Oakland A's https://vinepair.com/booze-news/miguel-cabrera-oakland-athletics-caymus

Our chapter opens in Marlow, that bustling, lively, river-side town, with our esteemed travellers - sweet-natured, mischief-prone Harris, considered and affable George, our ever-observant narrator, and that whirling dervish canine companion, Montmorency. We voyage through history, through crumbling stone walls hiding whispered secrets, and the idyllic country paths teeming with long-lost summers roaming in the fragrance of memory.Venture upstream towards Sonning and stand before the grandeur of Bisham Abbey, a relic of time, graced by the footsteps of Anne of Cleves, Queen Elizabeth, and the infamous Knights Templar. Jeremiah's delightful prose brings alive the spectral shadows of the Lady Holy and the striking figures of history that graced its halls.Weary from the day's exploits, we escape to Hurley Village, a time-frozen alcove where the whispers of a thousand years echo in your ears. Savour the enigma of the infamous Medmenham monks, known widely as the "Hell Fire Club." Explore an Abbey that promises a world of stern and strange, pious Cistercian monks cloaked in silence, and the curious, irreverent jesters who dared to disturb it centuries later.Explore the myriad faces of the delightful Montmorency as his mortal enmity with cats leads to more than one incident of hilarious tom-foolery. His antics are sure to leave you chortling in delight. And who can forget the escapade at the Civil Service Stores, where a fox-terrier brought forth a pandemonium that would make even the strongest crumble.Steer with us through breath-taking landscapes bathed in the golden light of sunset, and down to the sombre bareness that trails Henley. Discover a mirthless departure from Marlow, an impressive procession of man, beast, and some adorable drifters. Beware the steam launches, the bane of every rowing gentleman's existence, as our trio engages in a saga of exciting encounters.A chance consumption of river water, a sobering encounter with a peaceful dog, and a mysteriously disappearing Harris (along with that day's dinner), make sure that adventure never veers too far from our unsuspecting heroes. 

AUGUST 2023As summer slowly comes to a close here in Yorkshire, it's been an absolute blast! These past few months have been a delightful mix of adventure, discovery, and happiness. This marks my third English summer, and I must say, I'm feeling right at home. The weather has been quite agreeable.  There's been a good balance of a few warm days but mainly consistently pleasant cool temperatures and a good bit of rain. Along the way, I've strengthened my bonds with friends, fellow actors, and folks in the industry, and honestly, I couldn't have asked for a better experience.Throughout most of this month, I've had the joy of discovering the captivating history and beauty that's all around me, with no day train trips. There's an array of things to see and do here in Leeds, making it an incredibly enjoyable time overall.In this episode:Summertime weather in Yorkshire is spendid!Walk to Kirkstall AbbeyHold Fast Bookshop @ Leeds DockThe Royal Armouries @ Leeds DockOnwards to LiverpoolWebsite  I  Instagram  I  Twitter  I  LinkedIn  I  YouTubeEmail: actorbobtapper@gmail.comAirbnbBook your stayKirkstall AbbeyOne of the best preserved Cistercian monasteries in the country, founded over 800 years ago.Hold Fast BookshopA floating bookshop in Leeds Dock.Royal ArmouriesThe UK's national collection of arms and armour and is free to visit. Support the Show.

Friends of the Rosary: Today, we celebrate the Memorial Day of St. Dominic of Guzman (1170-1221), who received the Holy Rosary from the Virgin Mary as a means to combat the destructive heresy of the Albigensian in the twelve century. He crushed the heresy and led many souls to piety and to religious life. The Spaniard priest St. Dominic also founded the Order of Preachers —the Dominicans — in the year 1215. At that time, it was an innovative order since instead of manual labor, as practiced by the Cistercian monks, he required his friars to work with their minds by preaching and teaching. Alongside the Franciscans, the Dominicans became the most powerful Order in medieval times, giving the Church illustrious preachers — St. Vincent Ferrer, Sts. Thomas of Aquinas and Pius V, among others— and contributed immeasurably to maintaining the purity of the faith. St. Dominic, to whom popes and saints have consistently attributed the origin and spread of the holy rosary, had a saint mother, Juana de Aza. During pregnancy, Dominic's mother dreamed she was carrying in her womb a little dog that held a burning torch between its teeth; and when she had given birth, it set the whole world on fire. St Dominic died at Bologna on August 6, 1221. He was canonized three years later by Pope Gregory IX. Ave Maria!Jesus, I Trust In You! To Jesus through Mary! + Mikel A. | RosaryNetwork.com, New York • August 8, 2023, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

  Today is the Feast Day of Dominic de Guzmán, better known as the founder of the Dominican Order of priests and brothers. Dominic was born in Spain on this day in August, 1170, and died, almost to the day, 51 years later.  His life proves the axiom that it is not how long we live, but how well we live our lives. Dominic grew up in a well-to-do family in Spain.  His mother, Joan, who was beautified by Pope Leo XII in 1829, and his father, Felix, were able to send Dominic away to study at the age of 14.  After devoting 6 years to the study of the arts and 4 years to theology, he was ordained a priest at the age of 24.  During his seminary years, he assisted people suffering from a famine in Spain by selling his manuscripts, furniture, and clothes.   His intellect and intense spirituality was recognized by his bishop, as he was asked to accompany the bishop to Denmark on an errand to help secure a bride for the King of Spain.  As they travelled through the south of France, they encountered a heretical group called the Cathers.  The Cathers believed in two gods - one who was the god of the spiritual realm and another, whom they called Satan, who was the god of the material world.  What made the Cathers difficult to sway from their heretical beliefs was that the Cathers preached poverty, chastity, and modesty.  They believed that people had to remove themselves from the material world in order to encounter their true selves in the spiritual world. The Cistercian monks in the area tried to engage them in debate, but they were not nearly as self-disciplined as those whom they were trying to convert.  Having succeeded in their errand for the King of Spain, Dominic's bishop was asked to settle in southern France to help the Cistercian monks convert the Cathers.  Dominic remained as his assistant and stayed on even after the bishop died.  It was during this time, in the year 1208, that Dominic is reported to have had a vision of the Blessed Mother who gave him a rosary.  Devotion to the rosary spread quickly and even hardened heretics were converted.  In 1214, Dominic established himself in a house in Toulouse, in southern France, with 6 followers.  They received papal approval to form the Order of Preachers in 1216.  With Dominic's charismatic presence, they immediately began to attract followers. Dominic, according to his biographer, is said to have refrained from eating meat, was a strict observer of all fasts and periods of silence, to frequently travel barefoot, and to request the worst accommodations and the poorest of clothes.  Also, he “never allowed himself the luxury of a bed.”Such an austere lifestyle probably contributed to his early death.  On one of his trips visiting his brother monks, he reached the convent of St. Nicholas in Bologna, Italy, exhausted and sick with a fever.  He asked his brothers to lay him on some empty sacks on the ground.  In the brief time he had remaining, he exhorted his followers to have charity, to guard their humility, and to make a treasure out of their poverty.  St. Dominic died at noon on the 6th of August, 1221.  St. Dominic de Guzmán, pray for us.  Blessings, Fr. Kevin MacDonald, C.Ss.R.

Thursday of the 10th Week in Ordinary Time Saint of the Day: St. Adelaide; born in Belgium, and lived in a Cistercian convent from the age of 7; she was loved the sister, but contracted leprosy, and was isolated for health reasons; she received many graces, including visions and ecstasies, and miracles were credited to her intercession; she eventually became blind and paralyzed, and died in 1250 Office of Readings and Morning Prayer for 6/15/23 Gospel: Matthew 5:20-26

What is the Cistercian Order? What was the origin of the Cistercian Order? How is the Cistercian Order different from other religious orders?

Full Text of ReadingsMonday of the Fifth Week of Easter Lectionary: 285The Saint of the day is Saint Peter of TarentaiseSaint Peter of Tarentaise's Story There are two men named Saint Peter of Tarentaise who lived one century apart. The man we honor today is the elder Peter, born in France in the early part of the 12th century. The other man with the same name became Pope Innocent the Fifth. The Peter we're focusing on today became a Cistercian monk and eventually served as abbot. In 1142, he was named archbishop of Tarentaise, replacing a bishop who had been deposed because of corruption. Peter tackled his new assignment with vigor. He brought reform into his diocese, replaced lax clergy, and reached out to the poor. He visited all parts of his mountainous diocese on a regular basis. After about a decade as bishop, Peter “disappeared” for a year and lived quietly as a lay brother at an abbey in Switzerland. When he was found out, the reluctant bishop was persuaded to return to his post. He again focused many of his energies on the poor. Peter died in 1174 on his way home from an unsuccessful papal assignment to reconcile the kings of France and England. His liturgical feast is celebrated on September 14. Reflection We probably know a lot of people who would welcome the chance to receive some honor or honorary position. They relish the thought of the glamour and glory. But saints like Peter of Tarentaise remind us that humility and the avoidance of glory is the way of the Gospel. Saint of the Day, Copyright Franciscan Media

Dr. Carlos Eire takes us through the history of 12th century mystic St. Bernard of Clairvaux, a mystic theologian and Cistercian reformer who had incredible influence not only in the church but in politics as well.If you have any questions, you can email us at christianmysticismpodcast@gmail.com. Your question and the answer may appear in a future episode of the podcast.You can visit our podcast website HERE. Hosted on Acast. See acast.com/privacy for more information.

Architectural glass artist Elizabeth Devereaux traveled across the globe looking for an international education in art and architecture, from San Rafael to Vienna, then Munich. She founded her California studio in 1969, and more than 50 years later is an accomplished architectural glass artist with works installed all over the US and Canada.  Devereaux states: “In an architectural setting, I always like to work in a site-specific way, noting the place and region itself, as well as the architectural style the artwork is in, the light, the interior and exterior environment. I work collaboratively, which then requires me to listen to the client/committee's story, to define their identity and understand what has meaning for them, and then to synthesize all of the information within my own style and artistic vision.” One of Devereaux's most notable liturgical commissions, Christ Cathedral Memorial Gardens, Garden Grove, California, is located at an architectural pilgrimage destination. The Cathedral buildings are designed by three of the 20th century's most significant architects – Philip Johnson, Richard Neutra, and Richard Meier. The new Memorial Gardens' focus was to be “The Risen Christ” worshiped by two angels. It needed to be highly visible from the exterior, giving reference to life's journey and connecting Baptism (in the Cathedral) to death and resurrection (in the Mausoleum). Relying on reflective light, 24-carat gold luster paint allowed the windows to be clearly seen from the Cathedral opposite, as well as in the Mausoleum, which was flanked by 12 large panels of amber stained and shaded clear glass. These 12 panels were fabricated by Derix Studio in Germany; the rest of the commission was fabricated in Devereaux's Chico studio. Forty-four clerestory windows created in mouthblown cobalt streaky on clear German Lamberts glass link the interior rooms. Between each are prisms referring to the tower at the Cathedral. In another major liturgical project, at Our Lady of New Clairvaux Abbey, Vina, California, Devereaux expressed The Cistercian charism of simplicity in a contemporary style with a reference to its ancient history. The new monastery at New Clairvaux was originally a 12th-century monastery in Northern Spain. In the early 1930s William Randolph Hearst bought the monastery and imported it to California. Shortly afterwards, the Great Depression and World War II made it impossible for Hearst to build it, and he deeded it to the City of San Francisco. There it languished for 40 years behind the De Young Museum until Father Thomas Davis, a young monk newly arrived to the New Clairvaux Monastery, heard the story and had a vision of acquiring the stones for the new Abbey. The Abbey consulted with British and Spanish historians, and hired German stone carvers to re-form and recut the missing stones. The art glass in 12-century European Cistercian monasteries is abstract, simple, and often soft amber and white in color. Devereaux's windows appear simple at first glance, but in fact, are complex in their fabrication. The Fremont Antique glass was custom mouthblown to shade from white opak to clear, allowing the exterior landscape to be part of the design. It was also painted and kiln-fired with amber stain, then intersected vertically with handmade prisms. Since the monks worship during the day and night, the artist painted and fired a reflective 24-carat gold luster pattern onto the surface, bringing the translation of New Clairvaux or “Valley of Light” to life. In San Francisco, for Noe Valley Ministry's Coming to the Center window, Devereaux selected triple-flashed, mouth-blown glass, which was etched to the clear layer to portray the constellations. The transition from “sky” to “center” was accomplished by selecting custom blown rose to clear and purple to aqua glass. This allowed the glass to be sprayed and fired with orange luster, creating the subtle transition from lavender to amber. The amber “center” was leaded and laminated front and back with lead “overlay” “branches” to reference beloved artist Ruth Azawa's twig-like cross in the sanctuary. The center spiral links to the labyrinth in the space. Devereaux explains: “I always loved transparency—working with watercolor, silkscreen, overlaying color. When I discovered glass, I realized the incredible aspects of painting with light. Mouth-blown textures and color can be designed to meet direct sunlight and be projected in mysterious ways across the interior space. Or if the window is facing an unwanted view, it is possible to use translucent glass, allowing light in, but not the view or the glare. I also love the use of reflective materials, polished metals, in conjunction with glass, but sometimes mirror, and 24-carat gold, silver, and platinum lusters sprayed and fired onto glass. This allows the window to have a nightlife, different from the day. I also love pattern, making a “logo” or distillation of the meaning of the commission, then repeating it into a fabric woven into the artwork.” Devereaux has always been active in her architectural and liturgical communities, serving on the National Advisory Board of Interfaith Forum on Religion, Art, and Architecture (IFRAA), a Knowledge Community of the American Institute of Architects (AIA) from 2009- 2014 and as a Juror for Faith & Forum/ IFRAA Religious Art & Awards, Seattle, WA, 2005. Her own IFRAA and Faith and Form awards include: 2018 Honor Award for Religious Art in New Clairvaux Abbey, Vina, CA; 2018 Codaworx Liturgical Art Award, Holy Family Catholic Church, Fond du Lac, WI.; 2008 Design Merit Award, St. Maximilian Kolbe, Westlake Village, CA; 2006 Design Honor Award, Blessed Trinity, Frankenmuth, MI; 1992 Visual Arts Award, St. Joseph Cathedral, San Jose, CA. She has also been presented with Ministry & Liturgy Annual Visual Art Awards, Bene & Best of Show in 2008, 2005, 2003, 2000, 1999, 1998, 1997, 1996, 1994, 1992.  Devereaux's non-liturgical commissions are numerous and include New Mexico Behavioral Health Institute, Las Vegas, New Mexico, for which she won a Public Art Award; George Sim Community Center, Sacramento, California, Public Art Award; and Chico City Plaza, Chico, California, Design consultant team and Public Art Award. Her present commission is Dignity French Hospital Swanson Chapel in San Luis Obispo, CA, and includes 700 square feet of laminated art glass. Devereaux and her studio crew – Owen Gabbert, longtime project manager, Marie Swanson, Devereaux's son, Chris Tallant, and nephew, Abraham Devereaux – are responsible for many public art, hospital, and corporate commissions. Though her studio's main focus remains liturgical commissions, every window designed is site specific and custom made for that specific place. Devereaux knows how to listen and let inspiration find her, in a melding of her talent with the soul of each location.  

Today Annie Sargent brings you a conversation with Elyse Rivin of Toulouse Guided Walks about the Sénanque Abbey and Gordes. This is lavender-central, but there's more to it than the beautiful flowers! Elyse was just there on a vacation with her sisters, and she'll tell us all about it with great tips on how to organize your visit and a little bit about the history of this Abbey. We start the conversation about the Sénanque Abbey and then move on to Gordes. #joinusinfrance #provence #Senanque #Gordes #provenceguide #provencefrance #provenceinspiration #provenceaixperience #provencetourisme #travel #podcast  Episode Page | Show Notes | Transcript Table of Contents for this Episode [00:00:00] Intro [00:00:39] In today's episode: Sénanque and Gordes [00:01:11] You can keep this podcast going! [00:01:31] Travel tips about Bastille Day in Paris [00:03:25] Sénanque Abbey and Gordes [00:04:28] Elyse Visited the Sénanque Abbey Recently [00:04:35] Luberon and Vaucluse [00:05:59] May and June, best times to go [00:06:30] When Can You See the Lavender Fields? [00:07:53] Cliché Images of Provence [00:08:31] Commune of Gordes [00:09:02] Getting to the Sénanque Abbey from Gordes [00:10:19] Provence Markets [00:11:23] Three varieties of lavender [00:12:12] Parking at the Abbaye [00:13:17] Product commercialization [00:13:57] Get Your Tickets in Advance [00:14:17] All Visits are Accompanied [00:14:39] Histopad for non-French speaking visitors [00:16:48] Cistercian monastery [00:17:29] Saint Bernard of Cito [00:20:05] Acapella singing [00:20:58] The Sénanque Abbey as a preserved monument [00:22:39] The Center for Lavender Growing [00:24:20] Help with the Lavender Production [00:25:30] Origin of the Word, Lavender [00:26:40] Tickets and Pricing [00:27:12] What Can You See at the Sénanque Abbey? [00:28:17] When Was the Abbey Built? [00:28:53] Not Wheelchair Accessible [00:29:14] How long is the visit? [00:29:54] Visit Gordes Also [00:31:11] You can Visit a Chateau [00:31:32] Markets and Shops [00:32:18] Next Village Over? [00:32:36] You Need a Car to Travel Around the Area [00:34:35] Weather [00:35:02] Eating Out [00:35:09] The Napoli Pizza [00:36:12] The Outsider Restaurant in Gordes (Elyse says the Outlander but she made a mistake) [00:37:46] Restaurants in Gordes [00:38:22] Cave for wine [00:39:12] Restaurants and Stores Prices [00:41:43] Michel Sarran Restaurant in Toulouse [00:42:05] Une Table à Deux Restaurant in Toulouse [00:43:03] Food Budget around Gordes [00:44:52] Check the Opening Times and Number of Visits [00:47:05] Thank You, Patrons [00:47:41] Shout out to new patrons [00:48:06] No Itinerary Reviews for a Couple Weeks [00:48:35] Itinerary Consulting [00:49:40] Annie's GPS Self-Guided Tours on the VoiceMap App [00:50:18] Travel Question of The Week: Bastille Day in France [00:52:38] Military Parade in Paris [00:53:43] Air Show [00:54:01] Classical Concert [00:54:42] Rooftop Parties [00:55:00] Crowd Control on Bastille Day [00:55:21] Crowds aroud the Eiffel Tower on Bastille Day [01:00:20] Personal Update [01:01:19] Heatwave in France July 2022 [01:03:16] If you enjoy the show share it with another Francophile! [01:03:39] Next week on the podcast More episodes about Provence