Podcasts about Constantinople

This holy defender of the One, Holy, Catholic and Apostolic Church labored in the final days of the Byzantine Empire, when, pressed on all sides by the Turks, the Emperor in desperation sought union with (or rather submission to) the Papacy in hopes of obtaining aid from the West. It was St Mark who stood almost alone to prevent such a disaster to the Faith.   He was born in Constantinople in 1392 to devout parents. He received a thorough education and seemed destined for a secular career, but at the age of twenty- six he abandoned all worldly claims and became a monk in a small monastery in Nicomedia. Soon the Turkish threat forced him to return to Constantinople, where, continuing in the monastic life, he wrote a number of treatises on prayer and the dogmas of the Church. In time he was ordained priest, then, at the insistence of the Emperor John VIII Paleologos was made Metropolitan of Ephesus. The Emperor also prevailed on him to join the delegation which traveled to the Council of Florence to consider the reunion of the Orthodox Church and the churches under the Papacy. (Saint Mark went as exarch of the Patriarchs of Jerusalem, Antioch and Alexandria, who were unable to attend.)   The Greek delegation included the Emperor and the Patriarch of Constantinople. All, including Metropolitan Mark, began with great hopes that a true union in faith might result from the Council, but as the sessions proceeded, it soon became clear that Pope Eugenius and his theologians were interested only in securing submission of the Eastern Church to the Papacy and its theology. The Metropolitan spoke forcefully against various Latin dogmas such as the filioque and Purgatory, but the Greek delegation, desperate for western aid, bowed to expediency and agreed to sign a document of Union which would have denied the Orthodox Faith itself. Saint Mark was the only member of the delegation who refused to sign. When the Pope heard of this, he said "The bishop of Ephesus has not signed, so we have achieved nothing!"   When the delegation returned to Constantinople, the signers of the false Union were received with universal condemnation by the people, while Metropolitan Mark was hailed as a hero. The churches headed by Unionists were soon almost empty, while the people flocked to the churches headed by those loyal to Orthodoxy. Saint Mark left the City to avoid concelebrating with the Unionist Patriarch. He was exiled by the Emperor to Lemnos, but was freed in 1442. He continued to oppose the Union until his repose in 1444. In 1452 the Union was officially proclaimed in Constantinople, but the hoped-for Western aid was not forthcoming, and the City fell to the Turks in 1453.

Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in 275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.)   Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind's salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father.   In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory.   Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause.   In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ. With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius' teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.

Many historians call the Abbasid caliphate ‘the Golden Age of Islam' but in this episode I want to analyse the contradiction in this description since, at a time when Islam underwent an undisputed cultural flowering, it also collapsed politically.For a free ebook, maps and blogs check out my website nickholmesauthor.comFind my latest book, The End of Antiquity, on Amazon. For German listeners, find the German translation of the first book in my series on the 'Fall of the Roman Empire', Die römische Revolution, on Amazon.de. Finally check out my new YouTube videos on the fall of the Roman Empire.

The story of St Peter's imprisonment and miraculous release by an Angel of God is told in Acts ch. 12. The chains which fell from his hands were collected by Christians and passed down through the generations as precious relics, finally coming to Constantinople and being placed in the Church of St Peter, where they worked many miracles and healings.   There is nothing superstitious about the veneration of clothing and other objects belonging to the Saints; the Acts of the Apostles describes how handkerchiefs or aprons that had touched the Apostle Paul would heal the sick (ch. 19), and that even the shadow of the Apostle Peter healed those on whom it fell (ch. 5). In the twentieth century, a shirt worn by St Nektarios on his death-bed healed a paralyzed man. The sanctity of those united to God extends not only to their bodies but at times to their garments.

He was the son of Eutropius, a prominent senator, and Theodora, who lived in Constantinople. At the age of twelve, he secretly fled his home, taking nothing but a Gospel book with him. Entering the Monastery of the Unsleeping Ones in the City, he gave himself up with fervor to a life of prayer, self-denial and obedience. For three years he ate only on Sundays after taking communion, and became so thin and haggard that he bore no resemblance to the young nobleman who had entered the monastery.   Tormented by longing to see his parents, but unwilling to give up the ascetic struggle, he left the monastery with his Abbot's blessing, dressed in beggar's rags, and took up residence in a poor hut near the gate of his parents' house. Here he lived, mocked by those who had once been his servants and despised by his own parents, who no longer recognized him.   After three years, Christ appeared to him and told him that his end was drawing near, and that in three days angels would come to take him home. John sent a message to his parents, asking them to visit his hut. In perplexity, they came, and John, showing them the Gospel book that they had given him as a child, revealed to them that he was their son, and that he was about to die. They embraced him, rejoicing at their reunion but weeping for his departure from this life. Immediately, he gave back his soul to God.   The whole City of Constantinople was stirred by the story, and great crowds came to John's burial service. A church was later built on the site of his hut, and many miracles were wrought there through the Saint's prayers.

Contribute to the East West Lecture Series fundraiser: theeastwestseries.com Dr. Jacobs delivers a lecture on Nicene Trinitarianism, examining the metaphysical foundations established by the Cappadocian Fathers at the Councils of Nicaea and Constantinople. He explains the Greek terms ousia and hypostasis, addresses common analogies and heresies, and clarifies the eternal generation of the Son and procession of the Spirit. Jacobs contrasts the Eastern approach with Western developments in Augustine and medieval scholasticism, particularly regarding divine simplicity, the filioque, and the nature-person distinction. He concludes by discussing how these theological differences continue to shape East-West Christian relations.All the links: Substack: https://nathanajacobs.substack.com/Instagram: https://www.instagram.com/thenathanjacobspodcastWebsite: https://www.nathanajacobs.com/X: https://x.com/NathanJacobsPodSpotify: https://open.spotify.com/show/0hSskUtCwDT40uFbqTk3QSApple Podcast: https://podcasts.apple.com/us/podcast/the-nathan-jacobs-podcastFacebook: https://www.facebook.com/nathanandrewjacobsAcademia: https://vanderbilt.academia.edu/NathanAJacobs

On May 29th, 1453, Constantinople fell—and with it, the last continuation of Rome.But the real story isn't just Ottoman cannons and overwhelming numbers.It's the cold mathematics of power: betrayal, sabotage, and profit-driven neutrality.In this episode of Hidden Forces in History, we follow the receipts behind one of the most pivotal days in world history:why the city was still defensible (if help had come)how Genoa's colony of Galata stayed “neutral” while Ottoman ships passedwhy Venice negotiated safe passage instead of fightinghow Western Europe sent prayers instead of armiesand why the fall wasn't inevitable—it was a series of choicesBecause the most disturbing truth is this:Constantinople didn't fall because it was weak. It fell because powerful allies decided it was convenient to let it fall.If you want history as investigation—documents, incentives, and the people who benefited—subscribe for weekly deep dives into the hidden forces behind the official story.Question for you: Was this “inevitable”… or a calculated sacrifice?

Beauty in Orthodoxy: Architecture I The Beauty of Creation and the Shape of Reality In this class, the first in a series on "Orthodox Beauty in Architecture," Father Anthony explores beauty not as decoration or subjective taste, but as a theological category that reveals God, shapes human perception, and defines humanity's priestly vocation within creation. Drawing extensively on Archbishop Job of Telmessos' work on creation as icon, he traces a single arc from Genesis through Christ to Eucharist and sacred space, showing how the Fall begins with distorted vision and how repentance restores the world to sacrament. The session lays the theological groundwork for Orthodox architecture by arguing that how we build, worship, and inhabit space flows directly from how we see reality itself. --- The Beauty of Creation and the Shape of Reality: Handout Core Thesis: Beauty is not decorative or subjective, but a theological category. Creation is beautiful because it reveals God, forms human perception, and calls humanity to a priestly vocation that culminates in sacrament and sacred space. 1. Creation Is Not Only Good — It Is Beautiful Beauty belongs to the very being of creation. Creation is "very good" (kalá lian), meaning beautiful, revealing God's generosity and love (Gen 1:31). Beauty precedes usefulness; the world is gift before task. 2. Creation Is an Icon That Reveals Its Creator  Creation reveals God without containing Him. The world speaks of God iconographically, inviting contemplation rather than possession (Ps 19:1–2). Right vision requires stillness and purification of attention. 3. Humanity Is the Priest and Guardian of Creation Humanity mediates between God and the world. Created in God's image, humanity is called to offer creation back to God in thanksgiving (Gen 1:26–27; Ps 8). Dominion means stewardship and priesthood, not control. 4. The Fall Is a Loss of Vision Before a Moral Failure Sin begins with distorted perception. The Fall occurs when beauty is grasped rather than received (Gen 3:6). Blindness precedes disobedience; repentance heals vision. 5. True Beauty Is Revealed in Christ Beauty saves because Christ saves. True beauty is cruciform, revealed in self-giving love (Ps 50:2; Rev 5:12). Beauty without goodness becomes destructive. 6. Creation Participates in the Logos Creation is meaningful and oriented toward God. All things exist through the Word and carry divine intention (Ps 33:6). Participation without pantheism; meaning without collapse. 7. The World Is Sacramental Creation is meant to become Eucharist. The world finds fulfillment as an offering of thanksgiving (Ps 24:1; Rev 5:13). Eucharist restores vision and vocation. 8. Beauty Takes Form: Architecture Matters Sacred space forms belief and perception. From Eden to the Church, space mediates communion with God (Gen 2:8; Ps 26:8). Architecture is theology made inhabitable. Final Horizon "Behold, the dwelling of God is with men" (Rev 21:3).How we see shapes how we live. How we worship shapes how we see. How we build is how we worship. --- Lecture note: Beauty in Orthodoxy: Architecture IThe Beauty of Creation and the Shape of Reality When we speak about beauty, we often treat it as something optional—something added after the "real" work of theology is done. Beauty is frequently reduced to personal taste, emotional response, or decoration. But in the Orthodox tradition, beauty is none of those things. Beauty is not accidental. It is not subjective. And it is not peripheral. Tonight, I want to explore a much stronger claim: beauty is a theological category. It tells us something true about God, about the world, and about the human vocation within creation. Following the work of Archbishop Job of Telmessos, I want to trace a single arc—from creation, to Christ, to sacrament, and finally toward architecture. This will not yet be a talk about buildings. It is a talk about why buildings matter at all. Big Idea 1:  Creation Is Not Only Good — It Is Beautiful   (Creation Icon) The biblical story begins not with scarcity or chaos, but with abundance. In Genesis 1 we hear the repeated refrain, "And God saw that it was good." But at the end of creation, Scripture intensifies the claim: "And God saw everything that He had made, and behold, it was very good." (Genesis 1:31) In the Greek of the Septuagint, this is kalá lian—very beautiful. From the beginning, the world is not merely functional or morally acceptable. It is beautiful. Archbishop Job emphasizes this clearly: "According to the biblical account of creation, the world is not only 'good' but 'very good,' that is, beautiful. Beauty belongs to the very being of creation and is not something added later as an aesthetic supplement. The beauty of the created world reveals the generosity and love of the Creator." Pastoral expansion: This vision differs sharply from how we often speak about the world today. We describe reality in terms of efficiency, productivity, or survival. But Scripture begins with beauty because beauty invites love, not control. A beautiful world is not a problem to be solved, but a gift to be received. God creates a world that draws the human heart outward in wonder and gratitude before it ever demands labor or management. Theological lineage: This understanding of creation as beautiful rather than merely useful comes from the Cappadocian Fathers, especially St. Basil the Great and St. Gregory of Nyssa. In Basil's Hexaemeron, creation reflects divine generosity rather than human need. Gregory goes further, insisting that beauty belongs to creation's being because it flows from the goodness of God. Archbishop Job is clearly drawing from this Cappadocian cosmology, where beauty is already a form of revelation. Big Idea 2:  Creation Is an Icon That Reveals Its Creator (Landscape) If creation is beautiful, the next question is why. The Orthodox answer is iconographic. "The heavens declare the glory of God, and the firmament proclaims His handiwork. Day to day pours forth speech." (Psalm 19:1–2) Creation speaks. It reveals. It points beyond itself. Archbishop Job reminds us: "The Fathers of the Church affirm that the world is a kind of icon of God. Creation reveals the invisible God through visible forms, not by containing Him, but by pointing toward Him. As St. Anthony the Great said, 'My book is the nature of created things.'" Pastoral expansion: This iconographic vision explains why the Fathers insist that spiritual failure is often a failure of attention. Creation does not stop declaring God's glory—but we may stop listening. Beauty does not overpower us; it waits for us. It invites stillness, humility, and patience. These are spiritual disciplines long before they are aesthetic preferences. Theological lineage: This way of reading creation comes from the ascetical tradition of the desert, especially St. Anthony the Great and Evagrius Ponticus. For them, knowledge of God depended on purified vision. Creation could only be read rightly by a healed heart. When Archbishop Job calls creation an icon, he is standing squarely within this early monastic conviction that perception—not analysis—is the primary spiritual faculty. Big Idea 3:  Humanity Is the Priest and Guardian of a Beautiful World (Naming Icon) Genesis tells us: "Then God said, 'Let us make man in our image, after our likeness.'" (Genesis 1:26) And Psalm 8 adds: "You have crowned him with glory and honor. You have given him dominion over the works of Your hands." Human dominion here is priestly, not exploitative. Archbishop Job explains: "Man is created in the image of God in order to lead creation toward its fulfillment. The image is given, but the likeness must be attained through participation in God's life." Pastoral expansion: A priest does not own what he offers. He receives it, blesses it, and returns it. Humanity stands between heaven and earth not as master, but as mediator. When this priestly role is forgotten, creation loses its voice. The world becomes mute—reduced to raw material—because no one is offering it back to God in thanksgiving. Theological lineage: This vision begins with St. Irenaeus of Lyons, who distinguished image and likeness, but it reaches full maturity in St. Maximus the Confessor. Maximus presents humanity as the creature uniquely capable of uniting material and spiritual reality. Archbishop Job's anthropology is unmistakably Maximosian: humanity exists not for itself, but for the reconciliation and offering of all things. Big Idea 4:  The Fall Is a Loss of Vision Before It Is a Moral Failure (Expulsion) Genesis describes the Fall visually: "When the woman saw that the tree was good for food, a delight to the eyes, and desirable to make one wise…" (Genesis 3:6) The problem is not hunger, but distorted sight. Archbishop Job writes: "The fall of man is not simply a moral transgression but a distortion of vision. Creation is no longer perceived as a gift to be received in thanksgiving, but as an object to be possessed." Pastoral expansion: The tragedy of the Fall is not that beauty disappears, but that beauty is misread. What was meant to lead to communion now leads to isolation. Violence and exploitation do not erupt suddenly; they flow from a deeper blindness. How we see determines how we live. Theological lineage: This understanding of sin comes primarily from St. Maximus the Confessor, echoed by St. Ephrem and St. Isaac the Syrian. Sin is a darkening of the nous, a misdirection of desire. Repentance, therefore, is medicinal rather than juridical—it heals vision before correcting behavior.   Big Idea 5:  "Beauty Will Save the World" Means Christ Will Save the World (Pantocrator) The Psalms proclaim: "From Zion, the perfection of beauty, God shines forth." (Psalm 50:2) And Revelation declares: "Worthy is the Lamb who was slain…" (Revelation 5:12) Archbishop Job cautions: "True beauty is revealed in the self-giving love of the Son of God. Detached from goodness and truth, beauty becomes destructive rather than salvific." Pastoral expansion: Without the Cross, beauty becomes sentimental or cruel. The Crucified Christ reveals a beauty that does not protect itself or demand admiration. It gives itself away. Only this kind of beauty can heal the world. Theological lineage: Here Archbishop Job corrects Dostoyevsky with the Fathers—especially St. Gregory of Nyssa and St. Isaac the Syrian. Beauty is Christological and kenotic. Love, not attraction, is the measure of truth. Big Idea 6:  Creation Contains the Seeds of the Logos (Pentecost) The Psalms declare: "By the word of the Lord the heavens were made." (Psalm 33:6) Archbishop Job explains: "The Fathers speak of the logoi of beings, rooted in the divine Logos." Pastoral expansion: Creation is meaningful because it is addressed. Every being carries a call beyond itself. When we encounter creation rightly, we stand before a summons—not an object for consumption. Theological lineage: This doctrine belongs almost entirely to St. Maximus the Confessor, building on St. Justin Martyr's logos spermatikos. Maximus safeguards participation without pantheism, transcendence without abstraction. Big Idea 7:  The World Is Sacramental and Humanity Is Its Priest (Chalice/Eucharist) "The earth is the Lord's and the fullness thereof." (Psalm 24:1) "To Him who sits upon the throne and to the Lamb…" (Revelation 5:13) Archbishop Job writes: "The world was created to become a sacrament of communion with God." Pastoral expansion: A sacramental worldview transforms daily life. Work, food, time, and relationships become offerings. Sin becomes forgetfulness. Eucharist heals that forgetfulness by retraining vision. Theological lineage: This language comes explicitly from Fr. Alexander Schmemann, but its roots lie in St. Maximus and St. Nicholas Cabasilas. Archbishop Job retrieves this tradition: Eucharist reveals what the world is meant to be. Big Idea 8:  Beauty Takes Form — Architecture as Consequence and Participant (Church Interior) Genesis begins with sacred space: "The Lord God planted a garden in Eden." (Genesis 2:8) And the Psalms confess: "Lord, I love the habitation of Your house." (Psalm 26:8) Archbishop Job writes: "Architecture expresses in material form the vision of the world as God's dwelling." Pastoral expansion: Architecture teaches before words. Light, movement, and orientation shape the soul. Sacred space does not merely express belief—it forms believers. Long after words are forgotten, space continues to catechize. Theological lineage: This vision draws on St. Dionysius the Areopagite, St. Maximus the Confessor, and St. Germanus of Constantinople. Architecture is theology made inhabitable. Conclusion "Behold, the dwelling of God is with men." (Revelation 21:3) Creation is beautiful. Beauty reveals God. Humanity is its priest. How we build reveals what we believe the world is—and what we believe human beings are becoming.  

Full Text of Readings The Saint of the day is Saint Gregory Nazianzen Saint Gregory Nazianzen's Story After his baptism at 30, Saint Gregory Nazianzen gladly accepted his friend Basil's invitation to join him in a newly founded monastery. The solitude was broken when Gregory's father, a bishop, needed help in his diocese and estate. It seems that Gregory was ordained a priest practically by force, and only reluctantly accepted the responsibility. He skillfully avoided a schism that threatened when his own father made compromises with Arianism. At 41, Gregory was chosen suffragan bishop of Caesarea and at once came into conflict with Valens, the emperor, who supported the Arians. An unfortunate by-product of the battle was the cooling of the friendship of two saints. Basil, his archbishop, sent him to a miserable and unhealthy town on the border of unjustly created divisions in his diocese. Basil reproached Saint Gregory Nazianzen for not going to his See. When protection for Arianism ended with the death of Valens, Saint Gregory Nazianzen was called to rebuild the faith in the great see of Constantinople, which had been under Arian teachers for three decades. Retiring and sensitive, he dreaded being drawn into the whirlpool of corruption and violence. He first stayed at a friend's home, which became the only orthodox church in the city. In such surroundings, he began giving the great sermons on the Trinity for which he is famous. In time, Gregory did rebuild the faith in the city, but at the cost of great suffering, slander, insults, and even personal violence. An interloper even tried to take over his bishopric. His last days were spent in solitude and austerity. He wrote religious poetry, some of it autobiographical, of great depth and beauty. He was acclaimed simply as “the Theologian.” St. Gregory Nazianzen shares the celebration of his liturgical feast with St. Basil the Great on January 2. Reflection It may be small comfort, but post-Vatican II turmoil in the Church is a mild storm compared to the devastation caused by the Arian heresy, a trauma the Church has never forgotten. Christ did not promise the kind of peace we would love to have—no problems, no opposition, no pain. In one way or another, holiness is always the way of the cross.Saint of the Day, Copyright Franciscan Media

In continuation of our series on the 21 Ecumenical Councils, Justin Hibbard talks about the Council of Florence, which occurred in Basel, Ferrara, Florence, and Rome. What began as an attempt to thwart papal supremacy led to one of the most potentially significant councils in history as the Eastern Greek Church united with the Western Latin Church. Would that unity survive? SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* Video: General Councils 12: The Councils of Lyons II & Florence - Fr Timothy Matkin - St Francis Dallas* Papal Encyclicals Online: The Council of Florence* Catholic Encyclopedia: The Council of Florence* Ancient Faith Radio: Bishops-Part 42: The Council of Florence (Orthodox Source)* Laetentur Caeli* Episode 63: Not all Catholics are Roman Catholic* Shameless Popery: Why I'm not OrthodoxPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274)* Episode 166: The Council of Vienne (1311-1312)* Episode 167: The Avignon Papacy & The Great Western Schism* Episode 168: The Council of Constance (1414-1418) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

THE CRISIS OF THE THIRD CENTURY AND AMERICAN PARALLELS Colleagues Gaius and Germanicus, Friends of History Debating Society, Londinium, 92 AD. Gaius and Germanicus explore Rome's "Crisis of the Third Century," where military coups and a fractured empire nearly caused total collapse. Germanicus draws parallels to the currently divided US elite and constitutional order, suggesting America might eventually require a "Tetrarchy"—a split management system—to survive its polarization. After debating historical alternatives like the US remaining a Britishdominion, they end with optimism. Citing Rome's miraculous recovery and the rise of Constantinople, they speculate America may eventually build a new, perhaps "space-based," fortress to ensure its longevity. NUMBER 31940

"Saint Gregory, the younger brother of Basil the Great, illustrious in speech and a zealot for the Orthodox faith, was born in 331. His brother Basil was encouraged by their elder sister Macrina to prefer the service of God to a secular career (see July 19); Saint Gregory was moved in a similar way by his godly mother Emily, who, when Gregory was still a young man, implored him to attend a service in honour of the holy Forty Martyrs at her retreat at Annesi on the River Iris. Saint Gregory came at his mother's bidding, but being wearied with the journey, and feeling little zeal, he fell asleep during the service. The Forty Martyrs then appeared to him in a dream, threatening him and reproaching him for his slothfulness. After this he repented and became very diligent in the service of God. He became bishop in 372, and because of his Orthodoxy he was exiled in 374 by Valens, who was on one mind with the Arians. After Valens' death in 378 he was recalled to his throne by the Emperor Gratian. He attended the Local Council of Antioch, which sent him to visit the churches of Arabia and Palestine, which had been defiled and ravaged by Arianism. He attended the Second Ecumenical Council, which was assembled in Constantinople in 381. Having lived some sixty years and left behind many remarkable writings, he reposed about the year 395. The acts of the Seventh Ecumenical Council call him "Father of Fathers." (Great Horologion)

Saturday after Epiphany Saint of the Day: St. Gregory of Nyssa, 335-394; part of a family which gave many years of service and five saints to the Church; he became bishop of Nyssa in 371; during a trip to Jerusalem, he was forced to defend his Christology, although he was then and is now well-known for his Trinitarian theology; in 394, he attended a synod in Constantinople and is thought to have died shortly after that when mention of him in church records ceases Office of Readings and Morning Prayer for 1/10/26 Gospel: John 3:22-30

SHOW1-8-2026THE SHOW BEGINS IN DOUBTS ABOUT THE SARCASTIC INVENTION, THE DON-ROE DICTRINE..SPHERES OF INFLUENCE AND THE RETURN OF THE MONROE DOCTRINE Colleague Anatol Lieven, Quincy Institute for Responsible Statecraft. Anatol Lieven argues that "spheres of influence" have returned, with the US reasserting the Monroe Doctrine in the Western Hemisphere and threatening to seize Greenland. Unlike traditional alliances, this approach risks alienating fellow democracies. Lieven contrasts this with Russia's territorial ambitions in the former Soviet Union and China's historic regional goals. NUMBER 1COLD WAR TACTICS: THE SEIZURE OF A RUSSIAN TANKER Colleague Anatol Lieven, Quincy Institute for Responsible Statecraft. Lieven discusses the US Navy's detention of a Russian-flagged ship in the North Atlantic, viewing it as a dangerous escalation akin to piracy. This move humiliates Moscow and aims to control oil supplies. Lieven warns that if European nations mimic these seizures, Russia may retaliate violently, risking a direct war. NUMBER 2THE SUPREME COURT AND THE MYTH OF THE UNITARY EXECUTIVE Colleague Richard Epstein, Civitas Institute. Richard Epstein challenges the view that the Roberts Court blindly supports a "unitary executive." He argues the Court is correctly questioning the constitutionality of independent administrative agencies, like the FTC, which insulate officials from presidential removal. Epstein contends that relying on case counts ignores the specific legal merits regarding separation of powers. NUMBER 3TRUMP V. ILLINOIS: LIMITING PRESIDENTIAL POWER OVER THE NATIONAL GUARD Colleague Richard Epstein, Civitas Institute. Discussing a recent unsigned Supreme Court order, Epstein notes the Court upheld a decision preventing the President from deploying the National Guard without a governor's consent. This ruling contradicts claims of judicial bias toward the executive, affirming that the President cannot simply declare an emergency to override state sovereignty. NUMBER 4ONE YEAR LATER: ANGER AND STAGNATION AFTER THE PALISADES FIRE Colleague Jeff Bliss, Pacific Watch. A year after the Palisades fires, Jeff Bliss reports that residents remain angry over government inaction. Rebuilding is stalled by the Coastal Commission's strict regulations, and fuel loads in canyons remain high due to environmental restrictions on brush clearing. The fires, driven by Santa Ana winds, highlight systemic bureaucratic failures in Los Angeles. NUMBER 5#SCALAREPORT: AI AND ROBOTICS DOMINATE CES Colleague Chris Riegel, CEO of Scala.com. Reporting from CES, Chris Riegel highlights the dominance of AI and robotics, from household droids to military applications. While the tech sector booms with massive infrastructure spending, Riegel warns of a "K-shaped" economy where Main Street struggles with softening demand, masking the wealth concentrated in artificial intelligence and data centers. NUMBER 6LANCASTER COUNTY: AMISH SPENDING AND DATA CENTER GROWTH Colleague Jim McTague, Author and Former Barron's Editor. Jim McTague reports that the Lancaster County economy remains robust, evidenced by heavy Amish spending at Costco and thriving local businesses like Kegel's Produce. Despite some local protests, data centers are being built on old industrial sites. McTague sees no need for Fed rate cuts given the stable local economy. NUMBER 7THE NUCLEAR ESCROW: MANAGING PROLIFERATION AMONG ALLIES Colleague Henry Sokolski, Nonproliferation Policy Education Center. Henry Sokolski warns that allies like Poland, Turkey, and South Africaare considering nuclear weapons due to eroding trust in US guarantees. He proposes a "nuclear escrow" account: storing refurbished warheads in the US for allies to deploy only during crises, providing leverage without permanently stationing targets on foreign soil. NUMBER 8THE SIEGE OF 717 AND THE VOLCANO OF THERA Colleague Professor Ed Watts, Author of The Romans. In 717 AD, Arab forces besieged Constantinople but failed due to the city's massive walls and "Greek fire." Professor Watts explains that a subsequent volcanic eruption in Thera was interpreted as divine punishment for the empire's sins, leading to a spiritual crisis and the rise of iconoclasm to appease God. NUMBER 9THE STUPIDITY OF SUCCESSORS: MANUEL AND ANDRONICUS Colleague Professor Ed Watts, Author of The Romans. Manuel Komnenos favored grand gestures over systemic stability, weakening the Roman state. His successor, Andronicus, was a nihilistic sadist whose tyranny and family infighting destabilized the empire. Watts details how the refusal to punish rebellious family members created a culture of impunity that eventually led to a violent overthrow. NUMBER 10THE CRUSADES: FROM COOPERATION TO CONFLICT Colleague Professor Ed Watts, Author of The Romans. Relations between East and West collapsed during the Crusades. While the First Crusade cooperated with Rome, the Second and Third turned hostile, with Crusaders seizing territory rather than returning it. Watts notes that the theological schism of 1054 and cultural distrust entrenched this division, setting the stage for future betrayal. NUMBER 111204: THE SACK OF CONSTANTINOPLE AND THE END OF CONTINUITY Colleague Professor Ed Watts, Author of The Romans. The Fourth Crusade, diverted by Venetian debt, sacked Constantinople in 1204, burning the city to quell resistance. Watts argues this marked the true end of the ancient Roman state. The meritocratic system collapsed, and elites like Nicetas Choniates lost everything, severing the 2,000-year political continuity of the empire. NUMBER 12VENEZUELA: THE REGIME SURVIVES MADURO'S EXIT Colleague Mary Anastasia O'Grady, Wall Street Journal. Despite Maduro's removal, the Venezuelan regime remains intact under hardliners Delcy Rodriguez and Diosdado Cabello. Mary Anastasia O'Grady notes that repression continues, and European oil companies are hesitant to invest. The regime feigns cooperation to avoid US intervention, but genuine recovery is impossible without restoring the rule of law. NUMBER 13RUSSIA'S OIL CRISIS AND REGIONAL DEFICITS Colleague Michael Bernstam, Hoover Institution. Russiafaces a financial crisis as oil prices drop below $60 per barrel. Michael Bernstam explains that increased global supply forces Russia to sell at deep discounts to China and India, often below cost. This revenue loss prevents the Kremlinfrom paying soldiers, sparking severe regional budget deficits. NUMBER 14EUROPEAN FREEZE AND THE MYTH OF BOOTS ON THE GROUND Colleague Simon Constable, Journalist and Author. A deep freeze hits Southern Europe while commodity prices like copper rise. Simon Constable reports on the UK's bleak economic mood and dismisses the feasibility of British or French "boots on the ground" in Ukraine. He notes that depleted military manpower makes such guarantees declarative rather than substantial. NUMBER 15ARTEMIS 2 RISKS AND THE SEARCH FOR LIFE IN SPACE Colleague Bob Zimmerman, BehindtheBlack.com. Bob Zimmerman urges NASA to fly Artemis 2 unmanned due to unresolved Orion heat shield damage, arguing safety should trump beating China. He also dismisses concerns about lunar methane contamination and highlights a new study suggesting ice caps could allow liquid water lakes to exist on Mars. NUMBER 16

He was born to pious parents in Tarsia in Bithynia. At the age of twenty he entered monastic life at the Monastery of Agaures near his home. There he became a model of prayer, ascesis and zeal for holiness — he possessed nothing but the cloak he wore, and did not even have his own cell, choosing instead to sleep on the bare ground. When he slept he would not lie on his back or his left side, but always on his right side. In church, he stood repeating 'Lord, have mercy!' to himself throughout the services. He was ordained to the priesthood, and in time was made abbot of the community. But just at that time, Leo the Armenian became Emperor and revived the iconoclast heresy. The monks of Agaures, who held to the Orthodox Faith, scattered to caves and forests to escape persecution. Eustratius himself was imprisoned for a time, and was only able to re-gather the community and resume its direction when Leo died and Orthodoxy was restored in 842.   As abbot, Eustratius continued to live as the humblest of the brethren, spending the day sharing in their manual labor, and most of the night in prayer and prostrations. He often traveled among the dependencies of his large monastery to offer counsel and encouragement to the brethren. While traveling he would often give his coat or even his horse to anyone in need whom he met on the way. Once he gave the monastery's only ox to a peasant who had lost his own. Once, on a visit to Constantinople, he was given a large sum of money by the Emperor for the monastery; on the way back he distributed all of it to the poor. Once, on the road, he met a man who had despaired because of his sins and was about to hang himself. The Saint took the man's hand and said 'My child, may the weight of your sins lie on me from now on. On the day of Judgment, I will answer for them instead of you. Only throw away this rope and hope in God.'   During his own life, Saint Eustratius performed countless miracles by his prayers: healing the sick, quenching fires, raising the dead. He reposed in peace in Constantinople at the age of ninety-five, having spent seventy-five years in monastic life.

Full Text of Readings The Saint of the day is Saint Gregory of Nyssa Saint Gregory of Nyssa's Story The son of two saints, Basil and Emmilia, young Gregory was raised by his older brother, Saint Basil the Great, and his sister, Macrina, in modern-day Turkey. Saint Gregory of Nyssa‘s success in his studies suggested great things were ahead for him. After becoming a professor of rhetoric, he was persuaded to devote his learning and efforts to the Church. By then married, Gregory went on to study for the priesthood and become ordained (this at a time when celibacy was not a matter of law for priests). He was elected Bishop of Nyssa in 372, a period of great tension over the Arian heresy, which denied the divinity of Christ. Briefly arrested after being falsely accused of embezzling Church funds, Gregory was restored to his see in 378, an act met with great joy by his people. It was after the death of his beloved brother Basil, that Gregory really came into his own. He wrote with great effectiveness against Arianism and other questionable doctrines, gaining a reputation as a defender of orthodoxy. He was sent on missions to counter other heresies and held a position of prominence at the Council of Constantinople. His fine reputation stayed with him for the remainder of his life, but over the centuries it gradually declined as the authorship of his writings became less and less certain. But, thanks to the work of scholars in the 20th century, his stature is once again appreciated. Indeed, Saint Gregory of Nyssa is seen not simply as a pillar of orthodoxy but as one of the great contributors to the mystical tradition in Christian spirituality and to monasticism itself. Reflection Orthodoxy is a word that can raise red flags in our minds. To some people it may connote rigid attitudes that make no room for honest differences of opinion. But it might just as well suggest something else: faith that has settled deep in one's bones. Gregory's faith was like that. So deeply embedded was his faith in Jesus that he knew the divinity that Arianism denied. When we resist something offered as truth without knowing exactly why, it may be because our faith has settled in our bones.Saint of the Day, Copyright Franciscan Media

THE SIEGE OF 717 AND THE VOLCANO OF THERA Colleague Professor Ed Watts, Author of The Romans. In 717 AD, Arab forces besieged Constantinople but failed due to the city's massive walls and "Greek fire." Professor Watts explains that a subsequent volcanic eruption in Thera was interpreted as divine punishment for the empire's sins, leading to a spiritual crisis and the rise of iconoclasm to appease God. NUMBER 91680 CONSTANTINOPLE

1204: THE SACK OF CONSTANTINOPLE AND THE END OF CONTINUITY Colleague Professor Ed Watts, Author of The Romans. The Fourth Crusade, diverted by Venetian debt, sacked Constantinople in 1204, burning the city to quell resistance. Watts argues this marked the true end of the ancient Roman state. The meritocratic system collapsed, and elites like Nicetas Choniates lost everything, severing the 2,000-year political continuity of the empire. NUMBER 121661

She was born in Rome and reared in the love of Christ. She secretly left her parents' house and traveled by ship to Alexandria, where she found lodging with four virtuous pagan maidens. By her example and counsel these four were in time led to abandon idolatry and embrace Domnica's faith. The five then sailed to Constantinople, where it is said that the Patriarch Nectarius (October 11) was notified of their coming by an angel and met them at the dock. The Patriarch baptized the four maidens himself, giving them the names Dorothea, Evanthia, Nonna and Timothea, then settled them and Domnica in a monastery.   Soon the fame of Domnica's pure life, wise teaching, and wondrous healings spread throughout the city, and even the Emperor Theodosius, with the Empress and his court, came to see her. Soon the crowds made it impossible for her and her sisters to live the heavenly life for which they had entered the monastery; so they relocated the monastery to a remote, demon-haunted location where executions had once commonly been performed, since everyone avoided the area. Here a new monastery was built by order of the Emperor, and the sisters found peace.   Saint Domnica's fame continued, and she became not only a healer but an oracle for the city of Constantinople, prophesying the death of the Emperor Theodosius and the unrest which followed it. She reposed in peace, having first entrusted the care of the monastery to Dorothea. At the moment of her death, the whole monastery was shaken, and those present saw Saint Domnica dressed as a bride, being borne heavenward escorted by a company of white-clad monks and nuns.

This week Dr. Jenkins's look at the schism takes us to a disputation on Constantinople in 1135, one that reveals real differences between the Orthodox and the Latins, but one which also reveals a good bit of cordiality and amity, seeking a way forward to overcome differences. For the latest issue of Rule of Faith: ttps://tinyurl.com/Rule6-2

Guest: Professor Edward J. Watts. Emperor Diocletian reorganized the empire's administration and persecuted Christians to protect his new system. Following Diocletian's retirement, Constantine seized power through civil war, attributing his military victory to a Christian vision. Constantine subsequently established Constantinople as a new, grand capital to rival Rome.

Justin Hibbard continues our series on the 21 Ecumenical Council by examining the 16th Council - the Council of Constance, which met to solve the dilemma of three rival popes. How did the council solve the Great Western Schism, and how did it address some of the forerunners of Protestantism? SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* Video: General Councils 11: The Council of Constance - Fr Timothy Matkin - St Francis Dallas* Papal Encyclicals Online: The Council of Constance (1414-18)* Catholic Encyclopedia: The Council of ConstancePREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274)* Episode 166: The Council of Vienne (1311-1312)* Episode 167: The Avignon Papacy & The Great Western Schism Get full access to Why Catholic? at whycatholic.substack.com/subscribe

CONSTANTINOPLE AS HELM'S DEEP AND THE LATIN-GREEK SCHISM Colleagues Gaius and Germanicus, Friends of History Debating Society, Londinium, 91 AD. The final segment eulogizes Constantinople as a "perfect," intentionally designed city that served as "Helm's Deep" for Western civilization, preserving law, credit, and military organization when the rest of the West was atomized. The speakers detail the tragic sack of the city in 1204 by Latin Crusaders, describing it as a betrayal driven by the enduring envy and "bipolar tension" between the Latin West and the Greek East. This event stripped the city of its "divine" status and gold, ending its role as a sanctuary. They conclude by linking this ancient schism to the modern world, positing that the current geopolitical conflict between the US (the inheritor of the Latin West) and Russia (centered in Moscow, the successor to the Greek East) is a continuation of this unresolved cultural and religious struggle. NUMBER 3 1954

First, let me wish you a Happy New Year and I hope you had a good break if you took time off. This episode tells the story of one of the greatest empires in history – the Umayyad Caliphate. Its territories stretched from Samarkand to the Atlantic. Like the Roman Empire, it straddled three continents – Asia, Europe and Africa. But appearances can be deceptive, and to most contemporaries the Umayyad Caliphate seemed much more fragile than it does to us today with the benefit of 1,400 years of hindsight. Find out why in this episode!For a free ebook, maps and blogs check out my website nickholmesauthor.comFind my latest book, Justinian's Empire, on Amazon.com and Amazon.co.uk. For German listeners, find the German translation of the first book in my series on the 'Fall of the Roman Empire', Die römische Revolution, on Amazon.de. Finally check out my new YouTube videos on the fall of the Roman Empire.

Send us a textTwo saints, one goal: heaven. We trace Basil and Gregory from Cappadocia to Athens and Constantinople, showing how holy friendship, strong doctrine, liturgy, and mercy can shape a life that burns for God and serves the poor with courage.• childhood formation in faith-soaked Cappadocia• covenant friendship at Athens aiming at holiness• conversion through prayer, fasting and surrender• monastic vision shaped by community and the Eucharist• defense of the Trinity against Arianism• Basil's rule and Gregory's preaching in action• letters as spiritual direction and encouragement• hospitals, care for the poor and lepers• liturgy and hymns that form the heart• final call to pursue sanctity with courageBe sure to click the link in the description for special news itemAnd since there is more to this article, finish reading and check out the special offerVisit journeysoffaith.com website todaySaints Basil and Gregory CollectionOpen by Steve Bailey Support the showJourneys of Faith brings your Super Saints Podcasts ***Our Core Beliefs*** The Eucharist is the Source and Summit of our Faith." Catechism 132 Click Here “This is the will of God, your sanctification.” 1Thessalonians 4“ Click Here ... lay up for yourselves treasures in heaven...” Matthew 6:19-2 Click Here The Goal is Heaven Click Here Please consider subscribing to this podcast or making a donation to Journeys of Faith we are actively increasing our reach and we are seeing good results for visitors under 40! Help us Grow! Buy Me a cup of Coffee Why you should shop here at Journeys of Faith official site! Lowest Prices and Higher discounts...

Ninth Day of Christmas Memorial of Saints Basil the Great and Gregory Nazianzen; Fourth Century Doctors of the Church; they studied in Athens, and began to follow a monastic way of life; as Bishop of Caesarea, St. Basil wrote rules for monks and integrated social programs into monasteries; St. Gregory, Bishop of Constantinople, defended the Church against the Arian conspiracies, clarified the divinity of the Holy Spirit, and presided in the Council of Constantinople; they preached fervently, wrote extensively, and are beloved as the Cappadocian Fathers, along with St. Gregory of Nyssa Office of Readings and Morning Prayer for 1/2/26 Gospel: John 1:19-28

Dead Funny History: Justinian and Theodora. Join historian Greg Jenner for a fast-paced, funny and fascinating journey through the lives of Justinian and Theodora; the ultimate Byzantine power couple who ruled an empire, survived riots, and reformed the law.This episode of Dead Funny History is packed with jokes, sketches and sound effects that bring the past to life for families and Key Stage 2 learners. From humble beginnings, he was the nephew of a pig farmer, she may have been the daughter of a bear trainer, Justinian and Theodora rose to become co-rulers of the Byzantine Empire, based in Constantinople (modern-day Istanbul).Their love story began at the chariot races and led to a marriage that defied the law, until Justinian got it changed. Together, they faced the terrifying Nika Riots, when rival teams joined forces to burn the city. Justinian wanted to flee, but Theodora's legendary speech convinced him to stay and rebuild.Expect parodies, sketch comedy, and a quiz to test what you've learned. Discover how they reformed Byzantine law, improved rights for women, and built the stunning Hagia Sophia. There's also a Thrash Metal battle with the Vandals and Ostrogoths, a ghostly uncle, and a goose-honking nod to Theodora's early career.It's history with heart, humour and high production value. Perfect for curious kids, families, and fans of You're Dead To Me.Written by Jack Bernhardt, Gabby Hutchinson Crouch and Dr Emma Nagouse Host: Greg Jenner Performers: Mali Ann Rees and Richard David-Caine Producer: Dr Emma Nagouse Associate Producer: Gabby Hutchinson Crouch Audio Producer: Emma Weatherill Script Consultant: Professor Peter Frankopan Production Coordinator: Liz Tuohy Production Manager: Jo Kyle Studio Managers: Keith Graham and Andrew Garratt Sound Designer: Peregrine AndrewsA BBC Studios Production

In our first episode of 2026, we recap the last year and the impact of the 4th Crusade of the Byzantine Empire, and how it gave birth to the Greek Identity and revival period. The upcoming season doesn't just talk about the death of the Byzantine Empire, but it also brings forward a world in which the Greek identity overpowers the Roman identity, which paves the way for a future Independent Greek Kingdom. But most importantly, we have Fan Mail.... and we go through the comments people have made over the years.The History of Modern Greece Podcast covers the events from Ancient Greece, the Roman Empire, and the fall of Constantinople in 1453, to the years under the Ottoman Empire, and 1821 when the Greeks fought for independence... all the way to the modern-day.EMAIL US: historyofmoderngreece@gmail.comWebsite: www.moderngreecepodcast.comSOCIAL MEDIA: Go here to chat with us. https://www.instagram.com/historyofmodern%20greece/https://www.facebook.com/profile.php?id=61578023316172Music by Mark Jungerman: www.marcjungermann.comCheck out our 2nd Podcast: www.antecedors.com

Justin Hibbard continues our series on the 21 Ecumenical by examining the history between the Councils of Vienne and Constance. Why did the papacy move from Rome to Avignon? Who were the seven French Popes that make up the Avignon Papacy? And how did the return of the papacy to Rome lead to the Great Western Schism where three men claimed to be the rightful Pope? SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* Nine Popes in Avignon* Catholic Answers: Was Avignon the Babylon of the West* Video: General Councils 11: The Council of Constance - Fr Timothy Matkin - St Francis Dallas* Unam Santam - Pope Boniface VIII* Video: The Palace of the Popes in AvignonPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274)* Episode 166: The Council of Vienne (1311-1312) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

A reading of reflections and poems of Saint Symeon taken from various sources and translations including:~ The Book of Mystical Chapters: Meditations on the Soul's Ascent from the Desert Fathers and Other Early Christian Contemplatives, Translated by John Anthony McGuckin~ The Enlightened Heart: An Anthology of Sacred Poetry, by Stephen Mitchell~ The Fire rises in Me - English version by Ivan M. GrangerSaint Symeon the New Theologian (949 -1022 AD) was an Eastern Orthodox monk and poet who was one of the three saints canonized by the Eastern Orthodox Church and given the title of "Theologian." "Theologian" was not applied to Symeon in the modern academic sense of theological study; the title was intended only to recognise someone who spoke from personal experience of the vision of God. One of his principal teachings was that humans could and should experience theoria (literally "contemplation," or direct experience of God).Symeon was born into the Byzantine nobility and given a traditional education. At age fourteen, he met Symeon the Studite, a renowned monk of the Monastery of Stoudios in Constantinople, who convinced him to give his own life to prayer and asceticism under the elder Symeon's guidance. By the time he was thirty, Symeon the New Theologian became the abbot of the Monastery of Saint Mamas, a position he held for twenty-five years. He attracted many monks and clergy with his reputation for sanctity, though his teachings brought him into conflict with church authorities, who would eventually send him into exile. Symeon is recognized as the first Eastern Christian mystic to share his own mystical experiences freely. Some of his writings are included in the Philokalia, a collection of texts by early Christian mystics on contemplative prayer and hesychast teachings. Symeon wrote and spoke frequently about the importance of experiencing directly the grace of God, often talking about his own experiences of God as divine light. Another common subject in his writings was the need of putting oneself under the guidance of a spiritual father. The authority for many of his teachings derived from the traditions of the Desert Fathers, early Christian monks and ascetics. Symeon's writings include Hymns of Divine Love, Ethical Discourses, and The Catechetical Discourses.Photography: George Digalakis ~ The Sound of Silence  / georgedigalakisphotography  https://www.digalakisphotography.com/Music: "Let My Love Be Heard" by Jake Runestad. Performed by the Bob Cole Conservatory Chamber Choir.   • Let My Love Be Heard - Jake Runestad  Cousin Silas - Slow Rotations https://cousinsilas1.bandcamp.com/With thanks to Pat for his kind permission to use his music for this channel.

He lived during the years when Constantinople was held in captivity by the Crusaders, and the Imperial government was in exile in Nicaea. Simon fled the world at a young age and traveled to the Holy Mountain, where he submitted himself to a strict but wise Elder for many years. In time, seeking greater seclusion, he moved to a small cave on the western side of Mt Athos, near a cliff that towered a thousand feet above the sea. One night, a few days before the Feast of the Nativity, he saw a star move across the sky and come to rest above the cliff near his cave. Taking this as a demonic delusion, he ignored it; but on the Eve of Nativity, the star once again took its place above the cliff, and Simon heard a voice from heaven saying 'Be in no doubt, Simon, faithful servant of my Son! See this sign, and do not leave this spot in search of greater solitude as you have in mind, for it is here that I want you to establish your monastery, for the salvation of many souls.' Soon afterward, three young monks from wealthy Macedonian families, who had heard of the Saint's holiness, came and laid their wealth at his feet, asking that he accept them as disciples. Simon sent for builders and ordered them to construct a monastery on the very edge of the precipitous cliff. The builders at first refused, saying the work was much too dangerous; but, persuaded by a miracle worked through the Saint's prayers, they were convinced. As soon as the building was finished, the monastic community began to grow rapidly.   In his own lifetime St Simon was the source of many miracles, prophecies and healings. Once the monastery was attacked by Saracen pirates. Simon went to meet them with gifts, hoping to dissuade them from attacking. When the pirates attacked him, they were blinded, and the arm of one of them was paralyzed when he attempted to strike the Saint. All of them were healed when the holy man prayed for them, and at this wonder they all repented, received Baptism and became monks.   Saint Simon reposed in peace. A fragrant, healing balm afterwards flowed from his tomb in great quantities, so that he came to be called Myroblytis, 'Myrrh-gusher' or 'Outpourer of Myrrh.' In subsequent years, the monastery was destroyed and rebuilt more than once, and no trace now remains of the tomb.

fWotD Episode 3159: Moltke-class battlecruiser Welcome to featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Sunday, 28 December 2025, is Moltke-class battlecruiser.The Moltke class was a class of two "all-big-gun" battlecruisers of the German Imperial Navy built between 1909–1911. Named SMS Moltke and SMS Goeben, they were similar to the previous battlecruiser Von der Tann, but the newer design featured several incremental improvements. The Moltkes were slightly larger, faster, and better armored, and had an additional pair of 28 cm (11 in) guns.Both ships served during World War I. Moltke participated in several major battles with the rest of the High Seas Fleet, including the battles of Dogger Bank and Jutland in the North Sea, and the Battle of the Gulf of Riga and Operation Albion in the Baltic Sea. At the end of the war, Moltke was interned with the majority of the High Seas Fleet at Scapa Flow while the ships' fate was being discussed during peace treaty negotiations. The ships were scuttled on 21 June 1919 to prevent their seizure by the Allies.Goeben was stationed in the Mediterranean at the start of the war; she escaped from pursuing Royal Navy ships to Constantinople. The ship, along with the light cruiser Breslau, was transferred to the Ottoman Navy soon after arrival. Strategically, Goeben played a very important role: she helped bring the Ottoman Empire into the war as a member of the Central Powers, and by acting as a fleet in being the ship prevented Anglo-French attempts to force the Bosporus, and similarly stymied a possible advance by the Russian Black Sea Fleet. Goeben was retained by the new Turkish government after the war. Only slightly modified from her original configuration, the ship remained on active service with the Turkish Navy until being decommissioned on 20 December 1950; she was stricken from the Navy register on 14 November 1954. The ship was unsuccessfully offered for sale to the West German government in 1963. Without a group willing to preserve her as a museum, the ship was sold to M. K. E. Seyman in 1971 for scrapping. She was towed to the breakers on 7 June 1973, and the work was completed in February 1976.This recording reflects the Wikipedia text as of 00:37 UTC on Sunday, 28 December 2025.For the full current version of the article, see Moltke-class battlecruiser 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 Bluesky at @wikioftheday.com.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm long-form Gregory.

A kinsman of the Apostle Paul, the Holy Stephen was one of the seven deacons (with Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas) first appointed by the Church to minister to the people; and it pleased God to receive him as the Church's first Martyr for Christ. Read the long, beautiful and edifying account of his witness in the Acts of the Apostles, chapters 6-8. When Stephen, "full of faith and power, did great wonders and miracles among the people," (Acts 6:8), some members of a synagogue in Jerusalem came to dispute with him and, enraged by his proclamation of Christ, stoned him to death. In his death St Stephen revealed Christ's erasure of the boundary between heaven and earth, and the new communion between man and God: his face shone with the light of the Transfiguration, and he was granted a vision of Christ enthroned at the Father's right hand. His dying words were "Lord, lay not this sin to their charge" (Acts 7:60).   According to holy tradition, the martyrdom of St Stephen occurred exactly a year after the descent of the Holy Spirit at Pentecost. His body was taken and secretly buried by Gamaliel, a member of the Sanhendrin and secretly a Christian.   Saint Stephen's relics were discovered by the priest Lucian in 415 following a vision. They were translated to the church built for them in Jerusalem by the Empress Eudocia, and later taken to Constantinople.   The Saint's missionary speech before his death (like that of the deacon St Philip to the Ethiopian eunuch) reminds us that those appointed to serve the Church materially are not barred, or even excused, from proclaiming the glorious Gospel of Christ.

C'est une ligne de fracture qui divise aussi l'Ukraine. L'Église orthodoxe est désormais plus que jamais déchirée dans le pays. En 2018, Kiev a voulu créer sa propre Église orthodoxe d'Ukraine, pour rompre avec l'Église orthodoxe russe et son patriarche Kirill trop proche de Poutine. Depuis, 2 000 paroisses ont rompu leurs liens avec Moscou. (Rediffusion) Mais ce n'est pas suffisant, une loi vient aujourd'hui permettre la poursuite en justice des congrégations qui se livreraient à de l'ingérence russe sur le territoire. Reportage dans la région de Kiev d'Emmanuelle Chaze. Et la fracture de l'Église ukrainienne a eu des répercussions mondiales. D'autant plus que le patriarcat de Constantinople, le plus important de tous, a reconnu le schisme. Une initiative assez inédite que les autres églises serbes, bulgares ou roumaines n'ont pas suivie en refusant de prendre position pour ou contre Moscou.  La politique et les liens d'argent avec le pouvoir sont clairement les maux qui viennent aujourd'hui affaiblir l'Église orthodoxe. Et c'est l'un des thèmes du dernier livre de Jean-Arnault Dérens, Géopolitique de l'orthodoxie... Comment expliquer que la deuxième confession du monde, avec 300 millions de fidèles, se tienne si proche des lieux de pouvoir.  ► Géopolitique de l'orthodoxie, de Byzance à la guerre en Ukraine est paru aux éditions Tallandier. À écouter aussi«Géopolitique de l'orthodoxie, de Byzance à la guerre en Ukraine» de Jean-Arnault Dérens   L'indépendance de la justice turque en question L'année 2025 aura été marquée en Turquie par l'arrestation du chef du principal parti d'opposition turc, le CHP.   Le maire d'Istanbul Ekrem Imamoglu, le principal rival du président turc Recep Tayyip Erdogan est en prison depuis le mois de mars 2025. Il est poursuivi officiellement pour fraude, blanchiment et trucage d'appels d'offre. Accusations que le principal intéressé nie en bloc.  Dans ce contexte de politisation des poursuites judiciaires, comment les jeunes étudiants en droit peuvent-ils envisager leur futur comme juge ou procureur dans un tel système ? C'est le reportage à Ankara d'Anne Andlauer. La chronique musique de Vincent Théval  Imagine de Boko Yout. 

She was born in Rome to a wealthy and prominent family. Though her father Pretexatus was a pagan, her mother Fausta instructed her in the things of God. Her father married her against her will to Publius, a prodigal and impious man lacking in Christian or pagan virtue. Anastasia was in the custom of dressing herself as a poor working woman and going out by night to visit and comfort the many Christians in prison (this was the time of Diocletian's persecution). When Publius discovered this, he was furious that his wife was demeaning herself by consorting with the despised Christians, and had his wife locked in the house with so little food that she came close to death by starvation. She was able to get a letter to her spiritual father Chrysogonus, who was also in prison, and their correspondence helped to sustain her through her ordeal. After three months her husband died in a shipwreck and she regained her freedom. Immediately she redoubled her work for the suffering Christians and their families, devoting all her time and wealth to their comfort and care.   One day Diocletian declared that all Christians in his prisons should be slain, and his command was carried out in one night. The next day Anastasia came to visit her beloved companions and, learning that all were dead, fell sobbing by the gate, no longer caring to conceal her Christian faith from anyone. Almost immediately she was arrested and brought before the authorities, who subjected her to every form of abuse. One prefect offered to marry her if she would bow to the idols, but to have her tortured to death if she would not. When she was unmoved, he attempted to rape her, but was struck blind and died miserably. She then briefly escaped to Nicaea and found refuge with the pious St Theodota, but was seized again along with Theodota and her children. After further trials and torments Anastasia, Theodota and her children, and others who had been converted to Christ through Anastasia's example, were executed.   Saint Anastasia's relics were taken to Rome, where a church was built in her honor. The relics were later translated to Constantinople and placed in another church bearing her name, where they worked many miracles. Because she has healed many through her prayers from the effects of poisons and potions, she is called Pharmocolytria, "Deliverer from Potions."

The History of Jihad: From Muhammad to ISIS. Robert Spencer https://youtu.be/yTMFsl_RmeY?si=RoPPUlCzL8lN2WbD Sangam Talks 1.11M subscribers 176,278 views Premiered Mar 16, 2021 Reclaiming Indian History It is taken for granted, even among many Washington policymakers, that Islam is a fundamentally peaceful religion and that Islamic jihad terrorism is something relatively new, a product of the economic and political ferment of the twentieth century. But in The History of Jihad: From Muhammad to ISIS, Islamic scholar Robert Spencer proves definitively that Islamic terror is as old as Islam itself, as old as Muhammad, the prophet of Islam, who said “I have been made victorious through terror.” Spencer briskly traces the 1,400-year war of Islamic jihadis against the rest of the world, detailing the jihad against Europe, including the 700-year struggle to conquer Constantinople; the jihad in Spain, where non-Muslims fought for another 700 years to get the jihadi invaders out of the country; and the jihad against India, where Muslim warriors and conquerors wrought unparalleled and unfathomable devastation in the name of their religion. Told in great part in the words of contemporary chroniclers themselves, both Muslim and non-Muslim, The History of Jihad shows that jihad warfare has been a constant of Islam from its very beginnings, and present-day jihad terrorism proceeds along exactly the same ideological and theological foundations as did the great Islamic warrior states and jihad commanders of the past. The History of Jihad: From Muhammad to ISIS is the first one-volume history of jihad in the English language, and the first book to tell the whole truth about Islam's bloody history in an age when Islamic jihadis are more assertive in Western countries than they have been for centuries. This book is indispensable to understanding the geopolitical situation of the twenty-first century, and ultimately to formulating strategies to reform Islam and defeat radical terror. About the Speaker: ROBERT SPENCER is the director of Jihad Watch and a Shillman Fellow at the David Horowitz Freedom Center. He is the author of twenty-one books, including the New York Times bestsellers The Politically Incorrect Guide to Islam (and the Crusades) (Regnery Publishing) and The Truth About Muhammad (Regnery Publishing) and the bestselling The History of Jihad From Muhammad to ISIS (Bombardier Books) . Spencer has led seminars on Islam and jihad for the FBI, the United States Central Command, United States Army Command and General Staff College, the U.S. Army's Asymmetric Warfare Group, the Joint Terrorism Task Force (JTTF), the Justice Department's Anti-Terrorism Advisory Council and the U.S. intelligence community. He has discussed jihad, Islam, and terrorism at a workshop sponsored by the U.S. State Department and the German Foreign Ministry. He is a senior fellow with the Center for Security Policy. Timestamped Chapters 00:00 Introduction: The Jihad Question in Modern Context 05:07 Quranic Foundations of Islamic Warfare 08:14 The Conquest of India: Muhammad ibn Qasim 12:32 Instructions for Total Conquest and Submission 17:11 Demographic Transformation Through Oppression 21:19 Akbar's Exception: Less Islam, More Humanity 23:26 Love Jihad: Ancient Strategy, Modern Implementation 26:28 The "Religion of Peace" Deception Strategy 29:31 Islamic Scholars as Enablers, Not Reformers 33:16 The Myth of Moderate Islam Exposed 38:54 Apostasy: The Death Penalty Keeping Islam Alive 43:58 Love Jihad in Europe: Britain's Coverup Scandal 49:01 France Takes Action: Hope for European Resistance 54:18 What Hindus Can Do: Practical Resistance Strategies 58:26 Future Scenarios: AI, Modernization, and Islamic Cycles 1:02:28 Why Educated Muslims Join ISIS 1:07:00 The West's Suicidal Trajectory 1:11:18 Building Coalitions: The Need for Non-Muslim Unity 1:18:35 Identifying Fake Ex-Muslims: Key Warning Signs 1:23:51 Christian Organizations' Dangerous Naivety 1:26:53 The Realistic Future: Will Islam Ever End? Subscribe to our YouTube channels: YouTube English:    / sangamtalks   YouTube Hindi:    / sangamhindi   Follow Sangam Talk on social media : Telegram : https://t.me/sangamtalks Twitter:   / sangamtalks   Facebook:   / sangamtalks   Instagram:   / sangamtalks   Website: https://www.sangamtalks.org Donate: https://www.sangamtalks.org/donate Hashtags #islamichistory #india #jihad #lovejihad #robertspencer #sangamtalks #history #geopolitics #islam #hinduism #breakingindia #historicaltruth #academicfreedom #civilizationalwarfare #dhimmitude #islamicconquest #templedestructions #forcedconversions #apostasy #islamophobia #taqiyya #moderateislam #europeanislam #britishcoverup #hindurights #islamiclaw #sharia #interfaithdialogue #religiousfreedom #culturaldefense  

In this episode, we'll hear about one of the most chilling rulers of Byzantium – the empress Eirene. She was Byzantium's only empress to take on the reins of government in a sole capacity. Her reign is controversial because she took sole power only after she'd killed the reigning emperor by gouging out his eyes. And the emperor in question was her own son. Even by the shocking standards of the Dark Ages, this stands out as pretty extreme parenting. And yet despite that, today she is a saint in the Greek Orthodox church since she restored icon worship, overthrowing the iconoclasts we talked about in the last episode. For a free ebook, maps and blogs check out my website nickholmesauthor.comFind my latest book, Justinian's Empire, on Amazon.com and Amazon.co.uk. For German listeners, find the German translation of the first book in my series on the 'Fall of the Roman Empire', Die römische Revolution, on Amazon.de. Finally check out my new YouTube videos on the fall of the Roman Empire.

What is Monothelitism, and why did the Sixth Ecumenical Council condemn it as heresy?In this episode of FACTS, Stephen Boyce examines the Third Council of Constantinople (680–681) and its decisive rejection of Monothelitism—the teaching that Jesus Christ has only one will. He will explain why the Church affirmed that Christ possesses two wills, divine and human, and why this doctrine is essential for preserving Christ's full humanity and the reality of human obedience in salvation.What we cover: • What Monothelitism is and why it was promoted as a theological “compromise” • How the Sixth Ecumenical Council defined two wills and two operations in Christ • Why Pope Honorius I was condemned for negligence rather than dogmatic teaching • How Pope Leo II confirmed the council's judgment from Rome • What this council reveals about conciliar authority, papal responsibility, and episcopal accountability#EcumenicalCouncils #PapalAuthority #HonoriusI#Monothelitism #FACTSPodcast Additional Links for more Information:Erick Ybarra: https://www.patreon.com/collection/1283607?utm_campaign=collectionshare_creatorMichael Lofton: https://www.youtube.com/watch?v=LIIW_Me9zIshttps://youtube.com/live/F5MwBdUbEYU?feature=share

The words High and Late Middle Ages conjures up images of fog rising up over a field where knights in shining armor are trading blows with double handed swords, mighty bishops overseeing the construction of monumental cathedrals and peasants toiling on the land as serfs. The reason we see it that way goes back to the chivalric literature that celebrated the aristocratic lifestyle where tournaments and poetry mattered more than the humdrum world of business.But let's just take a look back at the High Middle Ages, the time of Richard the Lionheart, Saint Louis and Frederick Barbarossa. Who controlled access to the great endeavor of the time, the conquest of the Holy Land? Who re-opened up the connections to the wider world, from Novgorod to India and China? Who were the most ferocious fighters who neither expected norgranted any quarter? Who had all the money?These were the great cities of Italy, of Flanders, of Picardie and Provence and of the Holy Roman Empire. Verona under the Della Scala in the 14th century generated tax revenues twice as high as those of England, Venice capacity was sixty percent of what France could generate. And these cities fielded armies that, as we know, defeated the Holy Roman Emperors, even the most capable ones like Barbarossa and Frederick II time and time again. Their absolute dedication to fight to the end was evidenced by their extremely heavy and slow war carts, the Carroccios and by the bravery of the Flemish Militia at the Battle of the Golden Spurs. And the first European since Roman times to make to India and China wasn't a Knight errant, but a Venetian merchant, nor were the vast lands on the Eastern side of the continent linked up by military force. The crusades, the grand project of the age was as much a venetian mercantile adventure as a religious pilgrimage, culminating in the sack of Constantinople in 1204. What happened? Where did all these city states go? And why?That is what we are going to discuss today, when we look at the showdown between Maximilian of Habsburg, widower of the last duchess of Burgundy and father of Philip, the universally recognised heir of the Low Countries and the Flemish cities, and specifically its largest, the city of Ghent.The music for the show is Flute Sonata in E-flat major, H.545 by Carl Phillip Emmanuel Bach (or some claim it as BWV 1031 Johann Sebastian Bach) performed and arranged by Michel Rondeau under Common Creative Licence 3.0.As always:Homepage with maps, photos, transcripts and blog: www.historyofthegermans.comIf you wish to support the show go to: Support • History of the Germans PodcastFacebook: @HOTGPod Threads: @history_of_the_germans_podcastBluesky: @hotgpod.bsky.socialInstagram: history_of_the_germansTwitter: @germanshistoryTo make it easier for you to share the podcast, I have created separate playlists for some of the seasons that are set up as individual podcasts....

Everyone knows Catholics and Eastern Orthodox both recite the Nicene Creed – except we don't recite the exact same Creed. A thousand years ago the Latin West quietly slipped three little words – “and the Son” (filioque) – into the line about the Holy Spirit, and the East has never gotten over it. In this episode Greg and Cory explain where those words came from (Spain fighting Arian barbarians), why Rome eventually made them universal, why the Orthodox still call it heresy, and whether the upside-down Trinity triangle actually changes anything about God. With Pope Leo XIV just back from Constantinople talking reunion again, we ask the question everybody's asking online: can 966 years of bad blood really be fixed by just… dropping three words? Spoiler: it's way more complicated than that – and way more interesting. SUPPORT THIS SHOW Considering Catholicism is 100% listener-supported. If this podcast has helped you on your journey, please become a patron today! For as little as $5/month you get: • Every regular episode ad-free and organized into topical playlists • Exclusive bonus content (extra Q&As, Deep-Dive courses, live streams, and more) • My deepest gratitude and a growing community of like-minded listeners ➡️ Join now: https://patreon.com/consideringcatholicism (or tap the Patreon link in your podcast app) One-time gift: Donate with PayPal! CONNECT WITH US • Website & contact form: https://consideringcatholicism.com • Email: consideringcatholicism@gmail.com • Leave a comment on Patreon (I read every one!) RATE & REVIEW If you enjoy the show, please leave a rating (and even better, a review) on Apple Podcasts, Spotify, or wherever you listen — it really helps new listeners find us. SHARE THE SHOW Know someone who's curious about Catholicism? Send them a link or share an episode on social media. Thank you! Christus vincit, Christus regnat, Christus imperat.

In continuation of our series on the 21 Ecumenical Church Councils, Justin Hibbard uncovers one of the most controversial councils - the Council of Vienne (Vienne, France… not Vienna, Austria). How did this council become a puppet of the French Monarch, begin the Avignon Papacy, and result in the unjust dissolution of the Knights Templar?SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* The Council of Vienne - Papal Encyclicals Online* Second Council of Vienne - New Advent* Video: General Councils 10: Lyons I and Vienne - Fr Timothy Matkin - St Francis Dallas* Unam Santam - Pope Boniface VIII* The Types of Papal Documents and Weight of EachPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

War-War: NATO Provocations and American Detachment from Europe — Gaius & Germanicus — Gaius reports on escalating aggressive rhetoric from NATO and fortification initiatives throughout the Baltic region, questioning whether these military deployments constitute "false flag" provocations deliberately designed to entrap the United Statesin direct warfare with Russia. Germanicus contends that European elites are systematically manufacturing an external Russian crisis to maintain institutional power and governmental legitimacy against ascending populist movements and deep-seated fear of abandonment by the new American "Emperor." Germanicus draws a historical parallel to the permanent schism of the Roman Empire in 395 AD, characterizing the United States as the prosperous, militarily secure Eastern Empire (Byzantine Constantinople) and contemporary Europe as the economically weak, militarily collapsing Western Empire facing irreversible institutional decay. Germanicus argues that just as Constantinople eventually ceased attempting to save the disintegrating Western Empire from Vandal invasions and territorial collapse, the United States is strategically detaching from European geopolitical failures, recognizing that continued military commitment represents strategic wastage of American resources without corresponding security benefit. Germanicus emphasizes that European strategic incompetence and political cowardice render European salvation impossible through Americanmilitary intervention, making strategic withdrawal the rational American policy response. 1944 GOLD BEACH H-HOUR

Revisitamos 29 de maio de 1453 para além do clichê da “queda”: por que muitos preferem falar em Conquista de Constantinopla e como essa escolha muda toda a narrativa. Partimos da cidade de Bizâncio mítica à Segunda Roma de Constantin, com suas muralhas teodosianas, a Hagia Sophia e o peso simbólico que a tornava desejada no mundo islâmico e último bastião da ortodoxia no cristianismo. Recontamos o longo declínio bizantino (da peste e das perdas territoriais ao golpe da Quarta Cruzada) e a ascensão otomana, com disciplina janízara, uso pioneiro da pólvora e a ambição universalista de Mehmed II. No clímax, o cerco de 1453: canhões que abalam milênios, a manobra dos navios por terra, a defesa liderada por Giovanni Giustiniani e a morte heróica de Constantino XI. E também analisamos os legados: Istambul como capital otomana, a conversão da Hagia Sophia, impactos nas rotas comerciais, nas Grandes Navegações e no Renascimento — e a disputa viva entre “Queda” e “Conquista” que ainda molda identidades, memórias e política. Patronato do SciCast: 1. Patreon SciCast 2. Apoia.se/Scicast 3. Nos ajude via Pix também, chave: contato@scicast.com.br ou acesse o QRcode: Sua pequena contribuição ajuda o Portal Deviante a continuar divulgando Ciência! Contatos: contato@scicast.com.br https://twitter.com/scicastpodcast https://www.facebook.com/scicastpodcast https://www.instagram.com/PortalDeviante/ Fale conosco! E não esqueça de deixar o seu comentário na postagem desse episódio! Expediente: Produção Geral: Tarik Fernandes e André Trapani Equipe de Gravação: Gustavo Rebello, Luis Filipe Herdy, Maria Oliveira, Marcelo de Matos, Matheus Silveira Citação ABNT: Scicast #673: A Conquista de Constantinopla. Locução: Gustavo Rebello, Luis Filipe Herdy, Maria Oliveira, Marcelo de Matos, Matheus Silveira. [S.l.] Portal Deviante, 15/12/2025. Podcast. Disponível em: https://www.deviante.com.br/podcasts/scicast-673 Imagem de capa: Domenico Tintoretto, Public domain, via Wikimedia Commons Referências e Indicações Sugestões de literatura: CROWLEY, Roger. 1453: The Holy War for Constantinople and the Clash of Islam and the West (detalhes sobre Giovanni Giustiniani e o papel genovês no cerco). O Grande Turco, John Freely. Osman´s Dream, Caroline Finkel. Armies oft he Ottoman Turks, David Nicolle Constantinople 1453, David Nicolle Byzantium: A History, John Haldo Lords of The Horizon, Jason Goodwin Sugestões de filmes: Ascensão: Império Otomano (Netflix) Fetih 1453 Sugestões de links: Artigo sobre tentativas de assassinato contra Mehmed II, incluindo detalhes de complôs venezianos: https://www.dailysabah.com/arts/sultan-mehmed-ii-from-painters-to-assassins-venices-war-with-the-ottomans/news Sobre a “legalização” do fratricídio: https://belleten.gov.tr/tam-metin/354/eng Sugestões de games: Assassin´s Creed: Revelations See omnystudio.com/listener for privacy information.

"These five courageous men shone like five resplendent stars in the dark days of the anti-Christian Emperors Diocletian and Maximian. St Eustratius was a Roman general in the city of Satalios, Eugene was one of his comrades in arms and Orestes likewise a respected soldier. Auxentius was a priest and Mardarius a simple citizen who came, like Eustratius, from the town of Aravraca. The imperial governors, Lysias and Agricola, tortured Auxentius first as he was a priest. Beholding the innocent suffering of the Christians, Eustratius presented himself before Lycias and declared that he also was a Christian. While Eustratius was being tortured, Eugene stood up before the judge and cried out: 'I am a Christian too, Lycias!' When they were driving Eustratius and the other martyrs through the town, Mardarius saw them from the roof of his house, and he took leave of his wife and two frail daughters and hastened after them, shouting into the faces of their tormentors: 'I am a Christian too, like the Lord Eustratius!' Orestes was a young and handsome soldier, who stood head and shoulders above all the other soldiers. One day, when he was at target practice in Lycias's presence, the Cross he was wearing fell from his breast, and Lycias realised that he was a Christian. Orestes openly confessed his faith, and was martyred with the others. Auxentius was beheaded, Eugene and Mardarius died under torture, Orestes was exposed on a red-hot iron grid and Eustratius died in a flaming furnace. St Blaise (see Feb. 11th) gave Communion to St Eustratius in prison before his death. Their relics were later taken to Constantinople, and are preserved in the church dedicated to them — The Holy Five Companions. They were seen alive in that church, and St Orestes appeared to St Dimitri of Rostov (see Oct. 28th). A beautiful prayer by St Eustratius is extant, which is read at the Midnight Service on Saturdays: 'I glorify Thy majesty, 0 Lord for Thou hast regarded my lowliness and hast not shut me up in the hands of my enemies, but hast saved my soul from want...'. " (Prologue)

This week we continue looking at matter of the Schism, and in particular the theological and philosophical underpinings of the doctrine laid bare first by St. Photios, patriarch of Constantinople.

He was from Samosata in Mesopotamia, and became a monk at the age of twelve. As a young monk he visited St Symeon the Stylite (September 1) to receive his blessing. Years later he moved to the neighborhood of Constantinople at the request of the holy Patriarch Anatolius (July 3), whom he had healed of a deadly ailment through his prayers. For a time Daniel lived in the church of the Archangel Michael at Anaplus, but nine years later St Symeon the Stylite appeared to him in a vision and told him to imitate Symeon's ascesis of living on a pillar. For the remaining thirty-three years of his life the Saint did just that. He stood immovably in prayer regardless of the weather: once after a storm his disciples found him standing covered with ice. He was much loved by several Emperors (including Leo the Great), who sought him out for counsel. He reposed at the age of eighty-four, having lived through the reigns of three Emperors.

Menas was an Athenian, a courtier of the Emperor Maximinus, and a secret Christian. Once there was an outbreak of civil unrest in Alexandria, brought about by various political factions, and by the increasing success of Christian missionaries in turning the Alexandrian people from the idols. The Emperor sent Menas to reconcile the parties and settle the dispute. On his arrival, Menas quickly resolved the political troubles and restored peace to the city; but instead of putting down Christianity as the Emperor had desired, he did everything in his power to protect the Christians and encourage the spread of the Gospel. When word of this came to the Emperor, he sent another trusted courtier, Hermogenes, to re-establish Imperial authority and to execute Menas if he would not renounce Christ. Hermogenes followed these orders scrupulously: he subjected the godly Menas to various horrid tortures in the public arena. But Menas was miraculously preserved through them all, and when he finally appeared in the arena, flanked by two shining Angels, Hermogenes repented and confessed Christ. He in turn became such a fervent advocate for the Gospel that he was soon made a Bishop (!). Finally the Emperor decided that the only solution was to come to Alexandria himself. There he had both Menas and Hermogenes cruelly tortured to death in secret, lest they perform any public miracles; but when the Emperor presented himself before the people at the arena the following day, the two Saints, miraculously preserved, appeared there also, causing the people to cry out "Christ is the only true God!" At the sight, Menas' scribe Eugraphus declared himself a Christian, leaped into the arena and publicly demanded the honor of dying with them. All three were beheaded. Their precious relics were later taken to Constantinople, where they worked many miracles.

He seems to have lived in Constantinople for his entire life, but lived there as if in the desert, devoting himself entirely to solitude, fasting and prayer. For most of his adult life he ate only a few vegetables without salt once or twice a week; by his prayers many miracles were wrought in the City.   In time he was made a priest and served in the church of St Antipas, where he lived in seclusion. When the church was destroyed in the earthquake of 879, he withdrew to a dank pit in the ruins where the air was so unwholesome that he lost his hair and teeth and was almost paralyzed. He only emerged from this ascesis after twelve years. Thereafter he served the Divine Liturgy only on Feasts of the Lord, allowing himself some water and fruit after the service; otherwise he spent his time alone in silent prayer. He reposed in peace in 912 at the age of seventy-three.

He was born at Thebes in Egypt, and at a young age left his pious parents, his inheritance and his acquaintances to dwell in the Egyptian desert, devoting himself to ceaseless prayer. After many years, he reputation spread and, despite his desire for solitude, throngs of pilgrims would seek him out for his prayers and counsel. To escape the attentions of men, he did a surprising thing: he abandoned the desert and moved to Constantinople, settling in the Blachernae district, where, amid the bustle of the city, he was able to pass unnoticed, more secure in his solitude than he had been in the caves of Egypt.   As he grew in obedience to the commandments of Christ, the grace of working miracles grew in him, and once again he gradually became known. Once a blind man cast himself before Patapius on the street, and the Saint cured him instantly by calling on the name of Christ. Once he healed a man crippled by dropsy, anointing him with the oil from a vigil lamp and signing him with the Cross.   After blessing the Church for many years with his prayers and miracles, St Patapius fell asleep in peace, and was buried in the church of the Monastery of the Egyptians near Constantinople. In 1904 his precious and incorrupt relics were uncovered in the course of some building at a small monastery near Corinth. From that time the monastery has been dedicated to St Patapius, and many miracles are worked there.

We return to Constantinople to see what's been happening there as the seventh century progresses. First stop: the philosophical/theological synthesis of Maximus the Confessor, whose highly-apophatic synthesis of Late Platonist metaphysics and ascetic practices marks a milestone in the development of Christian `mysticism'.