Podcasts about Dionysius

The Rise of the Dionysian Dynasty in Syracuse. Guest Author: Professor James Romm. Syracuse, a Corinthian colony, rose to power under Dionysius the Elder during the 4th century BCE. Starting as a clerk, he became a demagogue by attacking elite leaders accused of collaborating with Carthage. He fortified "the island," a strategic peninsula with a natural spring, to secure his power. Dionysius broke Greek custom by adopting Persian-style polygamy, marrying Doris and Aristomache on one day to appear superhuman. This created rival lineages that sparked future civil conflict. The court was famous for "Syracuse tables," characterized by excessive luxury and wine. Dionysius died in 367 BCE, with rumors suggesting he was poisoned. 1

Plato's Intellectual Roots and First Visit. Guest Author: Professor James Romm. Plato's early life was shaped by the reign of the 30 Tyrants in Athens, including his relative Critias. The execution of his teacher, Socrates, further disillusioned him with traditional democracy. He developed a philosophy centered on an unseen world of perfect "forms." Influenced by Pythagorean mathematics, he viewed numbers as a way to understand the universe's abstract essences. Invited by Dion, Plato visited Syracuse in 385 BCE to explore potential autocratic reforms. This visit failed when Dionysius the Elder dismissed his ethical teachings. Plato then returned to Athens to found the Academy. 2

The Invitation to Educate a Young Tyrant. Guest Author: Professor James Romm. Following the elder tyrant's death, Dion invited Plato back to tutor Dionysius the Younger. Dion hoped to transform the immature ruler into an enlightened monarch. Plato's arrival was celebrated, yet he faced a court culture of "wilding" and 90-day parties. Syracuse was then an expansionist power with a massive military. Tension rose when Dionysius intercepted Dion's letter to Carthaginian diplomats, interpreting it as betrayal. Dionysius banished Dion but kept Plato as a hostage under house arrest. Eventually, the Pythagorean leader Archytas negotiated Plato's release and return to Greece. 3

Timoleon and the Exile of Dionysius in Corinth. Guest Author: Professor James Romm. Dionysius the Youngereventually reclaimed his fortress, but Syracuse turned to Corinth for aid. Corinth sent Timoleon, a retired man leading a meager mercenary force. Surprisingly, Dionysius chose to abdicate rather than fight, negotiating a peaceful retirement in Corinth. The former tyrant lived his final years as a music teacher and priest. He famously claimed his ability to endure poverty proved he had learned from Plato. This fall from power gave rise to the proverb "Dionysius is in Corinth," signifying the inherent uncertainty of fortune and absolute power. 6

Lucilian spent most of his life as a pagan priest. In advanced old age, he learned the truth of the Christian faith and was baptized. The conversion of so public a figure quickly attracted attention, and Lucilian was brought to trial in Nicomedia. After enduring many tortures he was imprisoned with four young Christians, scarcely older than children: Claudius, Hypatius, Paul and Dionysius. When they were brouht before Silvanos the governor, all five confessed their faith and were sentenced to death and cast into a fiery furnace. When they miraculously emerged unharmed, they were taken to Byzantium, where the four young men were beheaded and Lucillian was crucified. A maiden named Paula openly carried away the martyrs' bodies and buried them. For this she in turn was tortured and, refusing to renounce her faith in Christ, beheaded. This was in the reign of the Emperor Aurelian. A church was built in their honor in Constantinople.

“The message of the cross is foolish to those who are headed for destruction! But we who are being saved know it is the very power of God. As the Scriptures say, ‘I will destroy the wisdom of the wise and discard the intelligence of the intelligent.’ So where does this leave the philosophers, the scholars, and the world’s brilliant debaters? God has made the wisdom of this world look foolish. Since God in his wisdom saw to it that the world would never know him through human wisdom, he has used our foolish preaching to save those who believe.” (1 Corinthians 1:18–21 NLT) In my travels, I’ve found that certain people are more open to the gospel than others. But identifying who will be receptive isn’t always easy. Because I never know how things are going to play out, I just share the Word of God as often as possible and invite everyone to come to Christ. The apostle Paul used a similar strategy. The book of Acts tells us that he received three reactions to the gospel when he preached it: “And when they heard of the resurrection of the dead, some mocked, while others said, ‘We will hear you again on this matter.’ . . . However, some men joined him and believed” (Acts 17:32, 34 NKJV). Two thousand years later, those three reactions to the gospel are still pretty common. Some people mock. The word mocked used in Acts 17 also could be translated as “sneered” or “burst out laughing.” In other words, “Are you serious? You actually believe that?” To these educated fools, the Good News of Christ seemed silly and unbelievable. But this very mockery was an indication that they were going to perish. As Paul wrote, “The message of the cross is foolish to those who are headed for destruction! But we who are being saved know it is the very power of God” (1 Corinthians 1:18 NLT). Some will mock, while others will delay: “We will hear you again on this matter” (Acts 17:32 NKJV). This is a very common reaction. What it means is, “I really don’t want to decide right now.” The devil uses this tactic to great effect: “Don’t worry about it now. Deal with it later.” The good news is that some people believed. They repented and changed their minds. Among them was Dionysius the Areopagite, who was a judge, an intellectual, and a ruler of the city. After his words in 1 Corinthians 1:18, Paul wrote, “As the Scriptures say, ‘I will destroy the wisdom of the wise and discard the intelligence of the intelligent.’ So where does this leave the philosophers, the scholars, and the world’s brilliant debaters? God has made the wisdom of this world look foolish. Since God in his wisdom saw to it that the world would never know him through human wisdom, he has used our foolish preaching to save those who believe.” (verses 19–21 NLT) I’ve come to realize that conversion is God’s job, not mine. It’s the work of the Holy Spirit in the life of an unbeliever. God holds us responsible for proclaiming the truth, even if it seems like “foolish preaching” to others. The rest is up to Him. Reflection question: What are the most common responses you get when you share the gospel? The Harvest Crusade is coming to Angel Stadium on July 11! Stay updated on all important event details. — The audio production of the podcast "Greg Laurie: Daily Devotions" utilizes Generative AI technology. This allows us to deliver consistent, high-quality content while preserving Harvest's mission to "know God and make Him known." All devotional content is written and owned by Pastor Greg Laurie. Listen to the Greg Laurie Podcast Become a Harvest PartnerSupport the show: https://harvest.org/supportSee omnystudio.com/listener for privacy information.

Send us Fan MailSeries: Mystical TheologyEpisode 45: Dionysius the Areopagite, Authorship & Dating, C. VeniaminIn Episode 45 of our Mystical Theology, we continue our overview of the theology of Dionysius the Areopagite, one of the most challenging figures in the history of Christian doctrine. This episode also contains personal reflections on aspects of the spiritual life learned from St. Sophrony the Athonite. For a list of the various themes contained therein, see the Timestamps below.Q&As available in The Professor's Blog: https://mountthabor.com/blogs/the-professors-blogRecommended background reading: Christopher Veniamin, ed., Saint Gregory Palamas: The Homilies (Dalton PA: 2022); The Orthodox Understanding of Salvation: "Theosis" in Scripture and Tradition (2016); and The Transfiguration of Christ in Greek Patristic Literature (2022).Join the Mount Thabor Academy Podcasts and help us to bring podcasts on Orthodox theology and the spiritual life to the wider community. Support the showDr. Christopher VeniaminJoin The Mount Thabor Academyhttps://www.buzzsprout.com/2232462/supportTHE MOUNT THABOR ACADEMY (YouTube)THE MOUNT THABOR ACADEMY (Patreon)Print Books by MOUNT THABOR PUBLISHINGeBooks Amazon Google Apple KoboB&NFurther Info & Bibliography The Professor's BlogFurther bibliography may be found in our Scholar's CornerContact us: info@mountthabor.com...

Following the death of the Elder in 367 BCE, Dion invited Plato back to tutor the immature Dionysius the Younger. James Romm explains that Dion hoped Plato could transform the new ruler into an enlightened, constitutional monarch rather than a tyrant. Despite Plato's efforts to reform the court's lifestyle, the regime remained characterized by 90-day drinking parties and excessive wealth. The relationship soured when Dionysius intercepted a letter Dion sent to Carthaginian diplomats, viewing it as betrayal. Consequently, Dion was banished, and Plato was held under house arrest until being rescued by the philosopher-leader Archytas. (3/8)1245 THE ACADEMY

As Syracuse collapsed into disorder, the mother city of Corinth sent Timoleon with a small hired army to intervene. James Romm notes that to the surprise of many, Dionysius the Younger abdicated voluntarily in exchange for a peaceful retirement in Corinth. He lived his remaining years in impoverishment, reportedly working as a music teacher and priest. His downfall became the source of the proverb "Dionysius is in Corinth," signifying that even the most powerful ruler can be brought low. Dionysius claimed his ability to endure exile proved he had actually learned from Plato's teachings. (6/8)SYRACUSE

During his five-year exile, Dion determined to overthrow the regime after Dionysius confiscated his estate and forced his wife to marry a loyalist. James Romm notes that Plato refused to join the coup but made a third voyage to Syracuse in 361 BCE to plead for Dion's reinstatement. These political failures directly informed the Republic, where Plato uses the "tyrannical man" to condemn autocracy. Syracuse was then a massive military power of 200,000 people, often compared in strength to the King of Persia. Plato's firsthand experience under a tyrant provided the basis for his philosopher king ideal. (4/8)1898 THE ACADEMY

In Plato and the Tyrant, James Romm explains that Plato, born approximately 428 BCE, was deeply influenced by the 30 Tyrants of Athens, a regime involving his cousin Critias that conducted a reign of terror. After the execution of his teacher, Socrates, Plato developed a philosophy centered on a world of eternal forms, which are perfect realities beyond sensory perception. Plato visited Syracuse in 385 BCE, drawn by Dion, the ruler's brother-in-law, who shared Plato'sdisdain for the city's riotous living. This first visit was a colossal failure, as Dionysius the Elder dismissed Plato with dishonor for advocating ethical behavior. (2/8)1800 PLATO

James Romm discusses his book Plato and the Tyrant. Syracuse emerged as an immensely powerful and prosperous state in the 4th century BCE under the rule of Dionysius the Elder. He rose to power as a demagogue by railing against elite leaders and was appointed general by the sympathetic masses. To secure his rule, Dionysius utilized the "Island," a peninsula fortress with a natural spring that made it impossible to starve out during a siege. Dionysius broke Greek custom by practicing polygamy, marrying two women on the same day to project a superhuman, royal image. This double marriage eventually sparked civil war and rivalry between his children. (1/8)1871

We return to 389 BCE to see just how Rome recovered from the Gallic Sack.Camillus is dictator in Rome and Ahala is his trusty master of the horse. It's time for Rome to make things right in their immediate area. There are a bunch of neighbours to deal with, including the Etruscans, the Volscians, and the Aequians.We're in a hazy period where our sources appear out of sync with each other. Livy offers the most fulsome narrative that has survived for this period whereas sources like Diodorus Siculus and Dionysius of Halicarnassus are fragmentary or have their focus elsewhere.The Power of CamillusBy this time, Camillus' reputation is so cemented in the region that his mere presence at the head of a military is enough to leave their enemies shaken if not stirred. The Volscians are certainly not happy when Camillus and crew turn up on their doorstep. When Camillus turns up at the city of Bolae of the Aequians, will they also fall at his feet?Things to listen out forBurning ramparts!Booty and payment of soldiers?Seventy years of conflict with the Volscians?Deditio - total and unconditional surrenderCentral Italy as the site of a zombie apocalypseA very fast back and forth of city taking - hello, Sutrium!The survival of the scared hut to Mars on the PalatineThe Tyrant of Syracuse is back for our ‘Meanwhile in Sicily' segmentPhiloxenus, the dithyrambic poetPlato's sojourn to SicilyFor our full show notes and edited transcripts, head on over to https://partialhistorians.com/Support the showPatreonKo-FiRead our booksRex: The Seven Kings of RomeYour Cheeky Guide to the Roman Empire Hosted on Acast. See acast.com/privacy for more information.

May 10, 2026: May God's words be spoken, may God's words be heard. Amen. Happy Mother's Day, and many good wishes to those celebrating. It is a joyous occasion for most – offering a time to appreciate the love of their moms with maybe flowers, a visit or a call, or some other way to thank them. For others, this is also a difficult day, or one that brings about mixed feelings at least. For they are those whose mother's have died, or those whose mothers are absent – in whatever way that may mean – or those mothers who have lost a child, or those women who could not have one. For these people Mother's Day can be troubling, awkward, or even painful. And if that is you, know that we, your parish family, are holding you in prayer. And so, as I say each year, that is that is why I like to think of today as less about Mothers specifically, and more about women – mothers, sisters, daughters, wives, nieces, aunts, and friends. Women who have been a part of our lives – nurturing, mentoring, loving, caring. That is what we really celebrate today – the journey of women – us, if we are women, and those women who have been a part of our lives. And there was a woman listening to St. Paul in the passage we heard today from the Acts of the Apostles, but you wouldn't know it based on the reading for this morning. As the story we heard goes, St. Paul was speaking before the Areopagus. What we didn't hear was why. See, while he was waiting for his preaching buds Silas and Tim to arrive in Athens (why is a whole other story), Paul had been walking around town seeing among the bustling city lots of monuments to various Gods, even an altar that, as he would later note, was inscribed with this: “to an unknown God.” As Paul does, he taught people in the synagogues and the streets about Jesus. Now, this is where the previous verses get funny, and why I think they should be included. It goes like this: “…some Epicurean and Stoic philosophers debated with him. Some said, “What does this pretentious babbler want to say?” Others said, “He seems to be a proclaimer of foreign divinities.” … So they took him and brought him to the Areopagus and asked him, “May we know what this new teaching is that you are presenting? It sounds rather strange to us, so we would like to know what it means.” Now all the Athenians and the foreigners living there would spend their time in nothing but telling or hearing something new.” That is part of what is missing from the story. The part we did hear was this… St. Paul then speaks before the council, mentions the bit about the “unknown God,” and in classic Paul style, uses their own poetry to counter the notion of such a thing. He quotes Aratus (a Cilician poet) in the phrase “For we also are his offspring,” and likely refers to Epimenides of Crete with the phrase “For in him we live and move and have our being” to counter the idea that any God would be unknown to their own creation. Socrates would have been proud of his use of their own words, and given that Paul was university educated, with excellence in rhetoric and debate which we see in his writings, it also isn't surprising. Then Paul told them about Jesus – about his life, death, and resurrection. For reasons that confound me, that is where the lectionary stops this reading. But on this day, when we celebrate the women in our lives, we need to hear, as the late Paul Harvey would say, “the rest of the story.” The text continues with this: “When they heard of the resurrection of the dead, some scoffed, but others said, “We will hear you again about this.” At that point Paul left them. But some of them joined him and became believers, including Dionysius the Areopagite and a woman named Damaris and others with them.” Now, there are are a few things to note about Damaris, especially on a day when we celebrate women. First, that she is mentioned at all by the author. In his book Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony, New Testament scholar Richard Bauckham argues that named individuals in the Gospels and Acts are not random, but rather were known to the early Christian communities as key witnesses, leaders, or teachers. This would be especially true of any women named. Second, some try to link Damaris by marriage to Dionysius, the other convert mentioned in this story. Nowhere does it say that, and the author of Luke-Acts, being a stickler as he was, would have done so if it had been the case. And third, is that she is standing there listening to St. Paul speak before the Areopagus in the first place. The Areopagus was a place for centuries where the learned, the most respected in that region, the most powerful, would listen to and debate ideas, pronounce judgements over serious criminal matters, and wrestle with larger questions of science, philosophy, & religion. Damaris would have had to have been wealthy, intellectually gifted, powerful, or all of the above. So, there is a lot for us in this larger story about St. Paul, a bunch of Greek philosophers and judges, and Dionysius and Damaris. And we need to hear it too, especially amidst all that is happening in the world today. For starters, there the inscription on the altar that Paul saw and spoke about. One wonders who constructed it, and why? As I was thinking about that, I was struck by this one part of the Psalm we heard today. The Psalmist speaks of God as one, “Who holds our souls in life.” Think of that for a moment. What does it mean that God is one that “holds your soul in life?” There is such a sense of care, of nurturing, of love in that imagery – and most of all – of knowing. That God knows us. The thing is, we hear this not only in that Psalm, but throughout the scriptures of our faith. We hear that same message, or something like it – over and over and over again in many different ways. From Genesis 1 to the final chapter of the Revelation to John, our scriptures remind us that, as those Greek poets Paul quoted made clear – God created us, and in God we have our very being – God holds our soul in life with great love. This is why at the Easter Vigil and in Lessons & Carols we get texts that span the entire bible – to tell the story of God's relationship with us through time as a reminder that our God didn't begin loving us when Jesus was born, but he was born to us because God has loved us from the beginning of time. That God does indeed hold our souls in life…or really, in love. And that type of relationship, the one God has with all of creation, rooted in unconditional love – means that God knows us – knows us deeply – even if God is unknown to us. All of which brings me back to whoever built that altar. The thing is – it wasn't built because they thought God doesn't exist. Why bother? No, it was built because they could sense God's presence – could sense that there was something larger than themselves – they just didn't know how to name what they were feeling. This was a seeker – something we all have been, and hopefully still are, or we wouldn't be here right now. We don't stop seeking just because we walk in the doors of a church and sit in the pew. Or I sure hope not. It is practically in the DNA of the Episcopal Church to seek, to question, to wrestle with what we think we know. And seeking is as much about what is sought as it is about the one who is searching. The spiritual seeker wants to understand the Creative force they can sense in the world, but learns as much about themselves when they do. Understanding is about knowing – about seeing and being seen. And the truth is that we not only seek God that we may know God, but also that we may feel seen and known ourselves. So many people in the world today yearn to be seen – not looked past, ignored, or pushed aside. They want to be listened to, not because they think they have all the answers, but because in listening, we see them a bit more. That is why it is so important to lift up Damaris in this story. So many women in scripture get ignored or go unnamed – and even our lectionary cuts them out. But the patriarchy rooted in sexism isn't just a part of faith traditions like ours. Women all across time have been left out of our history books – their inventions, courageous acts, writings, or leadership unacknowledged – their names unknown. If we are to ever know God the way God yearns to be known, we cannot ignore or abuse what God creates, especially those made in God's image – the women as well as the men. For when we do, when we ignore and abuse the very soul God holds in life – we willingly do the same to God. Which brings me back to Damaris. She was noted by the author of Luke-Acts, and we should not make the mistake so many do and take no notice of her. We will remember Damaris today. We will say her name and tell her story. But there is something else going on in this story – something missing from our world today (not to mention the lectionary). Paul was doing as evangelists are meant to do – all of us really – he was talking about his faith. That's a good thing! Yet, the lesson we most need now though does not come from Paul. It comes from the Athenians, and begins in the part left out from the passage, which I mentioned earlier. Sure, some thought he was a “pretentious babbler,” which, if you read a lot of Paul's writings you might agree with them. And yet, they didn't throw stuff at him, push him aside, or arrest him for saying things they didn't like or understand (as we know happened to Paul in other places). What did they do? Well, this is why this earlier part is so important, and why I cannot figure out why it was left out – I mean, how can you understand the full scripture of you don't hear it? Just a reminder, this is how they responded: They said to Paul “May we know what this new teaching is that you are presenting? It sounds rather strange to us, so we would like to know what it means.” The text goes on to describe all of the people in that region, saying “Now all the Athenians and the foreigners living there would spend their time in nothing but telling or hearing something new.” And when they listened more to Paul in his speech before the Areopagus, they didn't throw him over a cliff for speaking about something they hadn't heard before – nor did most of them immediately accept what he said. In the final part of this story, again left out of the lectionary for today, they said instead “We will hear you again about this.” We should not be surprised by their response. Anyone who had to read Plato in school knows Socratic dialog, which originated in Ancient Greece long before Paul or Jesus were born. For that matter, anyone who reads some of the epistles of St. Paul see in them this method of question and answer to get to truth. Some scholars have pointed to striking similarities between Socrates in Athens and Paul in Athens – something the learned author of Luke-Acts may have been trying to bring to mind. But while interesting, especially if you enjoy trips down the philosophical rabbit hole, the most important part is in the invitation to dialog in the first place offered by the Athenians in the face of something they either did not know, or did not believe to be true. If only we today would do as these Athenians and the others in Athens at the time of Paul's travels are doing in this story. Instead, most people would just change the channel, walk away, yell and scream, or Gerry-mander them into silence. If you are in our government, you would arrest and indict them, or push to have them taken off the air. What would the world, or really – let's narrow that down…what might our country be like if we were to listen more to what we don't understand, invite those who offer different opinions to speak to us, or at the end of a contentious town hall say “We will hear you again about this.” If we think about it – listening is one of the ways we see others, one of the ways we say to them that they are known to us. One of the ways we become known to them too. And seeing someone, getting to know them a bit, is the first step toward loving them as we are called to do. It is also the first step toward knowing God. So as we leave here and head out into our own public squares – divided as they are – let us question as the Athenians what we hear from others, not to shut down, but so that we can better understand, see, and know – them, the truth, and the God who created it all. And let us hear of the resurrection of Christ and have our hearts moved in such a way as we become like Damaris – leaving this place to proclaim the good news in such a way that we cannot be pushed aside and be forgotten or ignored. For there are far too many yet for whom God is still unknown, who yearn to be known themselves, who dream of being seen and loved by One who would hold their soul in life. Amen. For the audio, click below, or subscribe to our iTunes Sermon Podcast by clicking here (also available on Audible): Sermon Podcast https://christchurchepiscopal.org/wp-content/uploads/2026/05/Sermon-May-10-2026-1.m4a The Rev. Diana L. Wilcox Christ Church in Bloomfield & Glen Ridge May 10, 2026 The Sixth Sunday of Easter 1st Reading – Acts 17:22-31 Psalm 66:7-18 2nd Reading – 1 Peter 3:13-22 Gospel – John 14:15-21

He was a soldier in the Roman army during the reign of Julian the Apostate. Like many soldiers, he was a secret Christian, serving under the Imperial commander Bacchus when his troops battled the Franks. A mighty Frankish soldier, like Goliath, challenged the Romans to send one of their company out to do single combat with him. The commander sent Barbarus, who prayed to the Lord and overcame the Frankish giant, after which the Frankish army was easily vanquished. The commander then ordered a triumph in celebration of victory, including a public sacrifice to the Roman idols. At the sacrifice, the commander noticed that Barbarus was standing aside and asked him why: Barbarus revealed that he was a Christian and could not make sacrifice to the idols. The commander reported this to the unbelieving Emperor, who ordered that Barbarus be put to torture. Barbarus endured many cruel torments with serenity and courage. During his tortures, many wonders were seen, and many of his fellow-soldiers embraced the Christian faith. Three of these were Bacchus, Barbarus' commander; Callimachus; and Dionysius. All three were beheaded for confessing Christ, then Barbarus himself attained the Martyr's crown through beheading.

Here is the Sunday School lesson I taught this Sunday. Jehovah's Witnesses argue that Jesus died on an upright stake with no crossbeam. His hands were nailed together above his head. This is because the Greek words stauros and xulon only mean one piece of timber.They're actually right about what those words literally mean. Does that mean Jesus didn't die on a cross? Let's look at some evidence from the Bible and historical works before Constantine that strongly suggest a cross beam.Sources Cited:"Did Jesus Die on a Cross?" JW.org.New Bible Dictionary, 3rd ed., s.v. "Cross, Crucifixion" (pp. 245-246).The Imperial Bible-Dictionary, vol. 1., s.v. "Cross."E. W. Bullinger, The Companion Bible, Appendix 162 ("The Cross and Crucifixion").William Wood Seymour, The Cross in Tradition, History, and Art (pp. 54,64,73,75).Frederick Zugibe, The Crucifixion of Jesus: A Forensic Inquiry, 2nd ed. (New York: M. Evans and Company, Inc., 2005), 104."The Epistle of Barnabas," NewAdvent.org."Dialogue with Trypho (Chapters 89-108)," NewAdvent.org.Dionysius of Halicarnassus, Roman Antiquities, Book VII.Artemidorus Daldianus, Oneirocritica 1:76.Lucian, Trial in the Court of Vowels, 12.4-13."The Alexamenos Graffito," ChristianIconography.info."The Staurogram," Biblical Archaeology Society, September 30, 2025.Patrick Young, "Early Christian Symbols: Staurogram," Forgotten Christianity on Substack, March 20, 2026."The Cross - Is it Biblical?" JW.org.Scriptures Referenced:Matthew 27:37John 20:24-25John 21:18-19John 19:31-33Mark 15:441 Corinthians 1:18,23We value your feedback!Have questions for Truthspresso? Contact us!

Andrew and I talk about his early work on the Christian mystical tradition, as well as basic problems with much historical theology. We also discuss the relation of the divine and human in Cyril, Gregory Nazianzen, Dionysius, Maximus, and Rowan Williams' Christ, the Heart of Creation. I recorded this last summer, but unfortunately we had a number of technical issues. Only recently, David+ Harvey was able to make a listenable version. The audio is still hard to follow at times, but what Andrew says is too good not to share. The recording of the first part of the interview didn't work at all, so this picks up mid-conversation. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit cewgreen.substack.com/subscribe

Pergamum sits north of Smyrna and about 16 miles inland from the Aegean Sea. Their massive library rivaled the library in Alexandria housing thousands of works. It was in Pergamum where the use of more expensive and longer lasting parchment was developed (1). In addition to three temples dedicated to the emperor, Pergamum also had a temple for Asclepius, god of healing; Dionysius, god of “wine and ecstasy";(2) Athena, goddess of wisdom and warfare, along with the great alter to Zeus(3) (considered one of the seven wonders of the ancient world)The Christians here stood strong in their faith in and worship of Christ, but struggled with tolerance and compromise over wrong teachings about Him. Living in such a hostile environment towards the things of Christ would have been difficult. The belief systems and practices surrounding them were idolatrous and immoral and to hold fast not just to declaring Christ as Lord but also discerning practically how that applies to daily life would require courage and fortitude. Allowing idolatrous and immoral teaching and practice to creep into their church hindered their ability to fully honor Jesus and maintain faithfulness to His word. The church needed to take these things seriously and stop. -------To keep the gospel in the forefront as we read these letters, we invite you to memorize Revelation 12:11:They overcame him by the blood of the Lamb and by the word of their testimony, they did not love their lives so much as to shrink from death.-------Prepare for this week's teaching by reading **Revelation 2:12-17**

A new MP3 sermon from Alpha and Omega Ministries is now available on SermonAudio with the following details: Title: Fake Memes, Monetization, Thomas and Dionysius Subtitle: The Dividing Line 2026 Speaker: Dr. James White Broadcaster: Alpha and Omega Ministries Event: Sunday Service Date: 4/28/2026 Length: 72 min.

The Mystical Theology · Περὶ μυστικῆς θεολογίας Written by Saint Dionysius the Areopagite · Διονύσιος ὁ Ἀρεοπαγίτης Translated by Clarence Edwin Rolt (1920 Edition) In his book On the Babylonian Captivity of the Church, Martin Luther said: "I completely disapprove of giving so much credence to this Dionysius, whoever he was, since there is practically no solid learning to be found in him. Take, for instance, the fabrications about the angels in his Celestial Hierarchy (a book much sweated over by people of a curious or superstitious temperament). By what authority or reason, I ask, does he prove any of this? If you read and evaluate this honestly, are not all these things his own dreamlike musings? On the other hand, in his Mystical Theology (so highly praised by some of the most ignorant theologians), he is most dangerous, speaking more like a Platonist than a Christian."    

Covered a really wide variety of stuff today from Stephen Boyce's convert syndrome to the impact of monetization on the social media discussions to a lengthy introduction to the Pseudo-Dionysian Corpus (DC). Also briefly discussed some issues raised in the appearance of Jacob Hansen on Relatable with ABS, but we will be covering that on the next program.

"Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection. And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is? For thou bringest certain strange things to our ears: we would know therefore what these things mean. (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.) Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, To The Unknown God. Whom therefore ye ignorantly worship, him declare I unto you. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. And the times of this ignorance God winked at; but now commandeth all men every where to repent: Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. So Paul departed from among them. Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them." Acts 17:16-34

Chris Sallade continues our FNF series on the book of Acts, focusing on Paul's sermon in Athens from Acts 17:16-34.16 Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols. 17 So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who happened to be there. 18 Some of the Epicurean and Stoic philosophers also conversed with him. And some said, “What does this babbler wish to say?” Others said, “He seems to be a preacher of foreign divinities”—because he was preaching Jesus and the resurrection. 19 And they took him and brought him to the Areopagus, saying, “May we know what this new teaching is that you are presenting? 20 For you bring some strange things to our ears. We wish to know therefore what these things mean.” 21 Now all the Athenians and the foreigners who lived there would spend their time in nothing except telling or hearing something new.22 So Paul, standing in the midst of the Areopagus, said: “Men of Athens, I perceive that in every way you are very religious. 23 For as I passed along and observed the objects of your worship, I found also an altar with this inscription: ‘To the unknown god.' What therefore you worship as unknown, this I proclaim to you. 24 The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, 25 nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. 26 And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, 27 that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, 28 for“‘In him we live and move and have our being';as even some of your own poets have said,“‘For we are indeed his offspring.'29 Being then God's offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. 30 The times of ignorance God overlooked, but now he commands all people everywhere to repent, 31 because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”32 Now when they heard of the resurrection of the dead, some mocked. But others said, “We will hear you again about this.” 33 So Paul went out from their midst. 34 But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.

Agent X and Father Dionysius talk all things AA and AA history

Send a textIn Episode 44 of our Mystical Theology, we begin our overview of the theology of Dionysius the Areopagite, one of the most challenging figures in the history of Christian doctrine.ACKNOWLEDGEMENTS: I wish to express my indebtedness to the spoken and written traditions of Mtp Kallistos Ware, Vladimir Lossky, Fr. John Romanides and Mtp Hierotheos Vlachos. Responsibility for the content of my presentations is of course mine alone. ©Christopher Veniamin 2026Join the Mount Thabor Academy Podcasts and help us to bring podcasts on Orthodox theology and the spiritual life to the wider community. Support the showDr. Christopher Veniamin Join The Mount Thabor Academyhttps://www.buzzsprout.com/2232462/support THE MOUNT THABOR ACADEMY (YouTube) THE MOUNT THABOR ACADEMY (Patreon) Print Books by MOUNT THABOR PUBLISHING eBooks Amazon Google Apple KoboB&NFurther Info & Bibliography The Professor's BlogFurther bibliography may be found in our Scholar's CornerContact us: info@mountthabor.com...

'In a time of persecution of Christians, many of the faithful fled to the mountains and caves. The mother of this Codratus did so. She was pregnant at that time, and gave birth to Codratus in a forest, dying almost at once. He was kept safe and fed by the providence of God and his guardian angel. Codratus grew up in solitude with nature. He who gave manna from heaven to the Israelites in the wilderness released a sweet dew from a cloud onto the mouth of the child Codratus. When he was twelve years old, he went down to the town, and there some good people took a fancy to him and educated him. He studied medicine and then began to heal the sick, using both natural medicines and, more importantly, the spiritual power and prayer which had been with him from childhood. When a new persecution arose under Decius, Codratus was taken for trial and thrown into prison. Five of his friends stood beside him and confessed the name of Christ. They were: Cyprian, Dionysius, Anectus, Paul and Crescens. They were all dragged through the streets and struck with sticks and stones by the unbelievers, especially by the children, until they arrived at the scaffold. Here the martyrs prayed to God and were beheaded with the sword. A spring of water gushed out onto the earth at the spot, which to this day is called by Codratus' name and commemorates the heroic death for Christ of the holy six. They suffered with honour for the truth in Corinth in the year 250, in the time of the Emperor Decius and his governor Jason.' (Prologue)

Sanctifying the Moment: The Publican, the Pharisee, and the Seeds of the Kingdom Fr. Anthony Perkins; Luke 18:9-14 All of creation is good—and yet it was never meant to remain merely good. From the beginning, God made the world not as a finished product, but as something alive, dynamic, and capable of growth. Creation was designed to become better, to move toward beauty and perfection. Humanity was placed within it not as passive observers, but as gardeners, stewards, and priests—called to tend what God has made and lead it toward and into His glory. This brings us to the heart of the matter: The question is not whether God gives us good seeds, but whether we cooperate with grace so that the good becomes better—and the moment becomes a place where Christ and His Kingdom are made manifest among us. Nothing in God's creation is neutral. Everything that exists participates, however faintly, in the goodness of God—otherwise it would not exist at all. What is not offered toward its true end will still "grow," but in distorted directions—toward thorns rather than fruit. Grace is not resisted only by doing evil; it is resisted just as often by refusing to cultivate what God has given. Creation stands ready, waiting for the attention of its stewards. When what God has placed into our hands is met with humility, love, and understanding, it grows into something beautiful, bearing fruit that nourishes others and manifests the glory of God in tangible ways. But when it is met with pride, fear, or apathy, it still grows—only into something misshapen and bitter. As God warned after the Fall, we are perfectly capable of harvesting thorns and thistles as well as wheat. This is not abstract theology; it is how life actually works. Consider a newly married couple. Their relationship carries extraordinary potential. Will they cultivate it with patience, repentance, and self-giving love, allowing it to grow into a marriage that blesses their family and their community? Or will they water it with pride and resentment, forcing it to grow into something poisonous that wounds everyone who comes near? The same gift can grow in either direction. Consider, too, the life hidden in the womb. Like time and treasure, it is a gift entrusted to us, carrying breathtaking possibility. Will it be received with love and protection, allowed to grow into a bearer of light? Or will it be met with fear and rejection—so that what should have grown into life instead grows into wounds—shaping both a person and the culture that failed to guard it. Or think of the first meeting between strangers. In that brief moment lies the possibility of friendship, love, cooperation—or of manipulation, exploitation, or cold indifference. The moment itself is a seed. Whether it bears fruit depends on how it is received. If these examples feel distant, let us turn to what Americans understand very well: money and time. Every dollar we possess is a seed. It holds the potential to heal, to feed, to comfort, to build—or to be spent in ways that reinforce our addictions and fears. And every moment of time is heavy with possibility. Will it be offered in prayer or surrendered to distraction? Will it draw us toward communion or deeper into delusion? Each moment asks to be sanctified. This applies even to moments that seem only painful or broken. St. Dionysius reminds us that nothing exists without some participation in the Good, because God alone is the source of being. Even sorrow can become a seed—not because suffering is good, but because God can transfigure what we cannot fix. Such moments should not be rushed or explained away. But when they are met with humility and trust, God can draw forth fruit that would otherwise remain hidden. Today's Gospel gives us a clear image of how moments are either redeemed or ruined. The Pharisee was praying. He had the appearance of cultivation—fasting, tithing, religious seriousness—but pride spoiled the soil. The moment was not merely wasted; it was corrupted. The Publican was praying too. Whatever he had done with the gifts of his past, in this moment he offered humility. And God entered that small, pure offering. That single moment, received rightly, grew like a mustard seed, crowding out what had grown before. One humble moment outweighed years of distorted cultivation. St. John Chrysostom says it plainly: God is not offended by fasting; He is offended by pride. Humility can lift a life full of sins, and pride can ruin a life full of virtues. Within each of us lies the possibility of perfection, ready to manifest itself through every thought, word, and action. But this possibility can be warped by willfulness and pride. Let us not do that. Instead, let us receive every moment as an opportunity to cooperate with grace—to do something good and something beautiful—so that we ourselves, and the world entrusted to us, may become better and more beautiful. The Gospel today shows us that the sanctification of the moment does not begin with mastering Scripture, fasting rigorously, or tithing precisely. The Pharisee did all of those things—and they closed his soul to grace. Sanctification begins where the Publican began: with humility. On our own, we have nothing worthy to offer the moment, our neighbor, or God. And so we offer the only fitting gift: humility. That humility becomes an opening. Through it, grace enters and transforms the garden of the moment. And here is where we end, simply and directly: Every moment God gives us is a seed. When it is met with humility, Christ enters it. And when Christ enters a moment, the Kingdom is already there. So, brothers and sisters, let us sanctify the moment. Let us tend the seed. And let us allow what God has made good to become, by His mercy, truly beautiful.  

The writings of ancient and medieval Christian mystics were rediscovered in the twentieth century, and today they are read more widely than ever before. But do modern assumptions about religious experience influence how we hear those premodern voices? Do we do them justice by thinking of mysticism as interior and ineffable? Or can mystical experience intersect with the natural environment, and indeed the cosmos, which science calculates with precise quantities? David Albertson's The Geometry of Christian Contemplation: Measure without Measure (Oxford UP, 2025) suggests a fresh approach to the history of mystical theology that is oriented toward exteriority more than interiority, and toward the measurable world outside more than the invisible world within. The ancient Greek philosopher Plotinus had taught contemplatives to close their eyes and withdraw into the soul. Most Christians followed his directions, but others dissented. In three critical episodes, an alternative model of Christian contemplation began to emerge: from Dionysius the Areopagite, to the Byzantine monks John of Damascus and Theodore the Studite, to eccentric humanists in medieval Paris. Together these episodes add up to a very different theological aesthetics, one that can enliven the modern study of mysticism and correct some of its imbalances. For in the centuries before the scientific revolution and the secularization of nature, Christians still saw God in the exterior world, not only the interior soul. God was not an ineffable and formless Absolute, immeasurable as the soul, but an infinite Measure who leaves behind geometrical traces in the figures of the world. The God who became a human body in the Incarnation not only entered time and matter, but also spatial extension, and with it the conditions of measure: points, lines, curves, shapes, planes, dimensions, and magnitudes. Today the wisdom of this counter-tradition can strengthen the study of mysticism, not only by supplementing our contemporary fascination with negative theology by redefining what it means to name God positively, but by suggesting a new connection between Christian mysticism and the hyper-measured, hyper-technologized world that surrounds us. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The writings of ancient and medieval Christian mystics were rediscovered in the twentieth century, and today they are read more widely than ever before. But do modern assumptions about religious experience influence how we hear those premodern voices? Do we do them justice by thinking of mysticism as interior and ineffable? Or can mystical experience intersect with the natural environment, and indeed the cosmos, which science calculates with precise quantities? David Albertson's The Geometry of Christian Contemplation: Measure without Measure (Oxford UP, 2025) suggests a fresh approach to the history of mystical theology that is oriented toward exteriority more than interiority, and toward the measurable world outside more than the invisible world within. The ancient Greek philosopher Plotinus had taught contemplatives to close their eyes and withdraw into the soul. Most Christians followed his directions, but others dissented. In three critical episodes, an alternative model of Christian contemplation began to emerge: from Dionysius the Areopagite, to the Byzantine monks John of Damascus and Theodore the Studite, to eccentric humanists in medieval Paris. Together these episodes add up to a very different theological aesthetics, one that can enliven the modern study of mysticism and correct some of its imbalances. For in the centuries before the scientific revolution and the secularization of nature, Christians still saw God in the exterior world, not only the interior soul. God was not an ineffable and formless Absolute, immeasurable as the soul, but an infinite Measure who leaves behind geometrical traces in the figures of the world. The God who became a human body in the Incarnation not only entered time and matter, but also spatial extension, and with it the conditions of measure: points, lines, curves, shapes, planes, dimensions, and magnitudes. Today the wisdom of this counter-tradition can strengthen the study of mysticism, not only by supplementing our contemporary fascination with negative theology by redefining what it means to name God positively, but by suggesting a new connection between Christian mysticism and the hyper-measured, hyper-technologized world that surrounds us. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

The writings of ancient and medieval Christian mystics were rediscovered in the twentieth century, and today they are read more widely than ever before. But do modern assumptions about religious experience influence how we hear those premodern voices? Do we do them justice by thinking of mysticism as interior and ineffable? Or can mystical experience intersect with the natural environment, and indeed the cosmos, which science calculates with precise quantities? David Albertson's The Geometry of Christian Contemplation: Measure without Measure (Oxford UP, 2025) suggests a fresh approach to the history of mystical theology that is oriented toward exteriority more than interiority, and toward the measurable world outside more than the invisible world within. The ancient Greek philosopher Plotinus had taught contemplatives to close their eyes and withdraw into the soul. Most Christians followed his directions, but others dissented. In three critical episodes, an alternative model of Christian contemplation began to emerge: from Dionysius the Areopagite, to the Byzantine monks John of Damascus and Theodore the Studite, to eccentric humanists in medieval Paris. Together these episodes add up to a very different theological aesthetics, one that can enliven the modern study of mysticism and correct some of its imbalances. For in the centuries before the scientific revolution and the secularization of nature, Christians still saw God in the exterior world, not only the interior soul. God was not an ineffable and formless Absolute, immeasurable as the soul, but an infinite Measure who leaves behind geometrical traces in the figures of the world. The God who became a human body in the Incarnation not only entered time and matter, but also spatial extension, and with it the conditions of measure: points, lines, curves, shapes, planes, dimensions, and magnitudes. Today the wisdom of this counter-tradition can strengthen the study of mysticism, not only by supplementing our contemporary fascination with negative theology by redefining what it means to name God positively, but by suggesting a new connection between Christian mysticism and the hyper-measured, hyper-technologized world that surrounds us. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

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.  

SHOW 12-29-25 CBS EYE ON THE WORLD WITH JOHN BATCHELOR UR THE PRINCESS'S MUSEUM AT THE DAWN OF HISTORY Colleague Moudhy Al-Rashid. Moudhy Al-Rashidintroduces Ennigaldi-Nanna, a princess and high priestess of the moon god in the ancient city of Ur. Excavators discovered a chamber in her palace containing carefully arranged artifacts from eras much older than her own, effectively serving as a museum. A clay cylinder found there acted as a museum label, preserving the history of ancient kings to lend legitimacy to her father, King Nabonidus, and his dynasty. NUMBER 1 THE STORIES TOLD BY MESOPOTAMIAN BRICKS Colleague Moudhy Al-Rashid. Moudhy Al-Rashidexplains how millions of mud bricks reveal the history of ancient Mesopotamia, from the construction of massive temples to the 9-kilometer wall of Uruk. These bricks were often stamped with the names of kings to ensure their deeds were known to the gods. Beyond royal propaganda, bricks preserve intimate moments, such as the accidental paw prints of dogs or footprints of children left while the clay dried in the sun. NUMBER 2 GILGAMESH AND THE BIRTH OF WRITTEN LEGEND Colleague Moudhy Al-Rashid. Al-Rashid discusses Cuneiform, a writing system used for over 3,000 years to record languages like Sumerian and Akkadian. She details the Epic of Gilgamesh, a tale of a tyrannical king who finds wisdom and friendship with the wild man Enkidu. While Gilgamesh was likely a real historical figure, his story evolved into high poetry about mortality and leadership. The segment notes that kingship was believed to have descended from heaven. NUMBER 3 HOMEWORK AND HEARTACHE IN ANCIENT SCHOOLS Colleague Moudhy Al-Rashid. Excavations of a "schoolhouse" in Nippur revealed thousands of practice tablets, showing the messy first attempts of children learning to write. These artifacts include literary accounts of school life, complaints about food, and even teeth marks from frustrated students. The curriculum was rigorous, covering literacy and advanced mathematics like geometry, which was essential for future scribes to calculate field yields and manage the bureaucracy. NUMBER 4 THE ALCOHOLIC TYRANTS OF THE WEST Colleague Professor James Romm. James Romm introduces Syracuse as a dominant power in the 4th century BCE under the rule of Dionysius the Elder, who rose from clerk to autocrat. Dionysius fortified the city's geography to create a secure military base and adopted the Persian custom of polygamy, marrying two women on the same day. This created a rivalrous, "unhappy family" dynamic in a court notorious for heavy drinking and "Syracusan tables" of excess. NUMBER 5 PLATO'S FAILED FIRST MISSION TO SICILY Colleague Professor James Romm. Professor Romm details Plato's background, including his connection to the Thirty Tyrants in Athens and his philosophy of "forms." Plato was invited to Syracuse by Dion, who hoped the philosopher could reform the tyrant Dionysius the Elder. However, this first visit was a disaster; Plato attempted to lecture the ruler on ethics and moral behavior, resulting in the philosopher being dismissed from the court with dishonor. NUMBER 6 THE BANISHMENT OF DION Colleague Professor James Romm. Plato returned to Syracuse to tutor Dionysius the Younger, hoping to create an enlightened monarch, but found a court defined by drunkenness and immaturity. The experiment failed when Dion, Plato's ally, sent a letter to Carthage that the tyrant interpreted as treason. Dionysiusbanished Dion and kept Plato under a form of house arrest to maintain the appearance of an alliance, while the tyrant solidified his power. NUMBER 7 A PHILOSOPHER OBSERVES A COMING WAR Colleague Professor James Romm. At the Olympic Games, Plato met the exiled Dion and learned that the tyrant had confiscated Dion's property and given his wife to another man. Despite the growing tension, Plato visited Syracuse a third time in 361 BCE to attempt reconciliation. Romm argues that Plato's harsh description of the "tyrannical man" in The Republic was directly inspired by his personal observations of living under the roof of the Syracusan tyrant. NUMBER 8 REVOLUTION, ASSASSINATION, AND CHAOS Colleague Professor James Romm. Dion launched an invasion to liberate Syracuse, but the revolution unleashed chaotic populist passions he could not control. After ordering the assassination of a rival, Dion fell into a depression and was eventually assassinated by a faction of his own army. Rommnotes that ancient historians, including Plutarch, largely protected Dion's reputation to safeguard the prestige of Plato's Academy, despite Dion's failure to become a true philosopher king. NUMBER 9 THE TYRANT WHO BECAME A SCHOOLTEACHER Colleague Professor James Romm. Professor James Romm discusses the surprising fate of Dionysius II, the tyrant of Syracuse. After the Corinthian leader Timoleonarrived to liberate the city, Dionysius surrendered and was allowed to retire to Corinth rather than facing execution. There, the former absolute ruler became a music teacher, leading to the proverb "Dionysius is in Corinth," a saying used for centuries to describe the unpredictability of fortune and the fall of the powerful. NUMBER 10 PHILOSOPHER KINGS AND THE RIVER OF HEEDLESSNESS Colleague Professor James Romm. James Romm explores Plato's Republic, arguing that philosophers make the best kings because they perceive the true "forms" of justice rather than earthly shadows. The discussion turns to the "Myth of Er," a story of the afterlife where souls travel for a thousand years before choosing their next life. Plato warns that drinking too deeply from the River of Heedlessnesserases memory, whereas philosophers strive to recall the forms. NUMBER 11 PLATO'S LETTERS AND THE WHITEWASHING OF DION Colleague Professor James Romm. The conversation examines Plato's thirteen letters, specifically the five Romm believes are genuine regarding the Syracuse affair. Platoviewed himself as a wise lawgiver capable of reforming a tyrant, though he was naive about practical politics. In the seventh letter, Plato attempts to rehabilitate the reputation of his associate Dion, spinning the narrative to portray Dion as a virtuous victim of evil rather than admitting his political failures. NUMBER 12 THE RETURN OF THE NOBLE MONARCH Colleague Gregory Copley. Gregory Copley argues that the world has reached "peak republicanism," where republics have become inefficient political battlegrounds. He defines nobility not as a class structure, but as a quality of honorable leadership that embodies the state's values. Copley suggests modern monarchies, like that of King Charles III, are reinvigorating this role by acting as apolitical symbols of unity and diplomacy, unlike elected leaders who only represent their voters. NUMBER 13 THE DANGERS OF TRANSACTIONAL NATIONALISM Colleague Gregory Copley. Copley warns that suppression in republics often leads to uncontrollable demands for liberty, citing the collapse of the Shah's Iran and the USSR. He distinguishes between "tribal nationalism," based on shared history, and "state nationalism," which is often transactional. Copley argues that transactional systems eventually fail because the state runs out of resources to trade for support, leading to corruption and the potential fracturing of society. NUMBER 14 CONSTITUTIONS, BELIEF, AND THE EMPIRE Colleague Gregory Copley. Copley describes the US Constitution as the "de facto crown" holding the American empire together, though it faces challenges from populist movements. He argues that a "faith-based electorate" or a "belief in beliefs" is essential for social unity, noting that when people stop believing in God, they will believe in anything. Monarchy utilizes mysticism and continuity to maintain this unity, a quality difficult for republics to replicate. NUMBER 15 THE REASSERTION OF ANCIENT EMPIRES Colleague Gregory Copley. Copley contends that China is reasserting its identity as an empire, with the Communist Party seeking legitimacy by connecting with imperial history despite previous rejections of the past. Similarly, he views Vladimir Putin as a nationalist attempting to restore the memory and grandeur of the Russian Empire. The segment concludes by suggesting the US might "lease" the symbolic nobility of King Charles III during state visits to borrow necessary leadership prestige. NUMBER 16

THE SELF-IMDULGENT TYRANTS OF THE WEST Colleague Professor James Romm. James Romm introduces Syracuse as a dominant power in the 4th century BCE under the rule of Dionysius the Elder, who rose from clerk to autocrat. Dionysius fortified the city's geography to create a secure military base and adopted the Persian custom of polygamy, marrying two women on the same day. This created a rivalrous, "unhappy family" dynamic in a court notorious for heavy drinking and "Syracusan tables" of excess. NUMBER 5 1800AD SYRACUSE

PLATO'S FAILED FIRST MISSION TO SICILY Colleague Professor James Romm. Professor Romm details Plato's background, including his connection to the Thirty Tyrants in Athens and his philosophy of "forms." Plato was invited to Syracuse by Dion, who hoped the philosopher could reform the tyrant Dionysius the Elder. However, this first visit was a disaster; Plato attempted to lecture the ruler on ethics and moral behavior, resulting in the philosopher being dismissed from the court with dishonor. NUMBER 6 1900 SYRACUSE

THE BANISHMENT OF DION Colleague Professor James Romm. Plato returned to Syracuse to tutor Dionysius the Younger, hoping to create an enlightened monarch, but found a court defined by drunkenness and immaturity. The experiment failed when Dion, Plato's ally, sent a letter to Carthage that the tyrant interpreted as treason. Dionysiusbanished Dion and kept Plato under a form of house arrest to maintain the appearance of an alliance, while the tyrant solidified his power. NUMBER 7 4TH CENTURY BCE SYRACUSE

THE TYRANT WHO BECAME A SCHOOLTEACHER Colleague Professor James Romm. Professor James Romm discusses the surprising fate of Dionysius II, the tyrant of Syracuse. After the Corinthian leader Timoleonarrived to liberate the city, Dionysius surrendered and was allowed to retire to Corinth rather than facing execution. There, the former absolute ruler became a music teacher, leading to the proverb "Dionysius is in Corinth," a saying used for centuries to describe the unpredictability of fortune and the fall of the powerful. NUMBER 10 4TH CENTURY BCE SYRACUSE

PREVIEW PLATO'S FIRST VISIT AND POLITICAL EXPERIMENTS Colleague Professor James Romm. This segment examines Plato's invitation to Syracuse by Dion, who sought an intellectual ally against the court's riotous lifestyle. Viewing the city as a "laboratory for political innovation," Plato investigated the autocratic experiments of Dionysius the Elder, an experience that served as the backstory for The Republic. 1869 PLATO ACADEMY

PREVIEW THE STRATEGIC FORTRESS OF SYRACUSE Colleague Professor James Romm. Romm details the military might of Syracuse under the Dionysius dynasty, specifically describing "the island," a peninsula connected to the mainland by a causeway. Protected by walls and a natural fresh water spring, this zone became an unassailable fortress that allowed the tyrants to withstand sieges. Analogy: Plato visiting Syracuse was like a theoretical physicist visiting an active nuclear reactor during a meltdown. He left the safe, theoretical environment of his Academy to study the dangerous, real-world "laboratory" of high-stakes power and tyranny. 16001

He was born to pious and wealthy parents on the island of Zakinthos. Early in life he renounced his wealth and worldly honors to enter monastic life. His virtue became so well known that he was appointed Archbishop of Aegina, where he served for many years. In time, in order to retire to a life of solitude and struggle, he resigned and returned to his homeland where he entered a monastery in the mountains. Here he received the grace of performing miracles, and worked many healing and saving wonders among the people of Zakinthos.   A story from the Synaxarion reveals his character as one truly united to Christ: "He excelled above all in love of neighbour and in meekness. One day the murderer of the Saint's own brother, fleeing the law and the members of his victim's family, arrived at the monastery and begged Dionysius for asylum, little knowing to whom he was speaking. On gathering the reason for his flight and that his own brother was the victim, the man of God resisted with all his strength his natural grief and the temptation to avenge the crime. Imitating Christ, who pardoned his enemies and prayed for his persecutors, he received the fugitive with compassion, comforted him, exhorted him to repent and hid him in an out-of-the-way cell. When his pursuing kinsmen reached the monastery with the dreadful news, the Saint did not reveal that he knew it already, but did his best with words of peace to allay the wrath of his relatives and their desire for vengeance. As soon as they moved off, he let out the murderer (who was amazed and terror-struck before such superhuman goodness) and having provided him with victuals and money for his journey, he sent him away to work freely at the salvation of his soul."   The holy bishop reposed in 1622 after a long and painful illness. He has continued to work signs and miracles and to appear from time to time to the people of Zakinthos, who venerate him as their protector and patron.

Send us a textWhat if the part we're most afraid to say is the part people most need to hear? We walk through Paul's address at the Areopagus to show why the gospel isn't just comfort—it's also a clear warning rooted in God's holiness, justice, and love. Starting where Paul starts, we introduce God as Creator and sovereign over nations, then move to the urgent call to repent because “He has fixed a day” to judge the world in righteousness through the risen Christ. Along the way, we explore why Jesus spoke so plainly about hell, how the church lost its clarity on wrath, and why recovering it actually magnifies grace.We draw a careful line between two very different judgments: the judgment seat of Christ for believers—an evaluation for reward and future service—and the great white throne for unbelievers, where the books reveal the truth of our worship and the verdict is just. With vivid stories—from Rodin's The Thinker to a housefly that disarmed a stubborn listener—we highlight how God still opens ears. Athens responds in three familiar ways: some sneer, some delay, some believe. Dionysius and Demaris remind us that even among skeptics, the Spirit still saves.This conversation is not about fear-mongering; it's about honest love. If everyone is immortal and eternity is real, then clarity is compassion. We model how to speak plainly like C.S. Lewis urged—no jargon, no hedging—while keeping a humble tone that invites, not condemns. Listen to strengthen your convictions, sharpen your witness, and recover a full view of the gospel: heaven to enjoy, hell to avoid, a Savior to trust, and a hope that outlasts every age. If this helped you think and speak more clearly, follow the show, share it with a friend, and leave a review telling us what part challenged you most.Support the showStephen's latest book, The Disciples Prayer, is available now. https://www.wisdomonline.org/store/view/the-disciples-prayer-hardback

Send us a textWhat if the part we're most afraid to say is the part people most need to hear? We walk through Paul's address at the Areopagus to show why the gospel isn't just comfort—it's also a clear warning rooted in God's holiness, justice, and love. Starting where Paul starts, we introduce God as Creator and sovereign over nations, then move to the urgent call to repent because “He has fixed a day” to judge the world in righteousness through the risen Christ. Along the way, we explore why Jesus spoke so plainly about hell, how the church lost its clarity on wrath, and why recovering it actually magnifies grace.We draw a careful line between two very different judgments: the judgment seat of Christ for believers—an evaluation for reward and future service—and the great white throne for unbelievers, where the books reveal the truth of our worship and the verdict is just. With vivid stories—from Rodin's The Thinker to a housefly that disarmed a stubborn listener—we highlight how God still opens ears. Athens responds in three familiar ways: some sneer, some delay, some believe. Dionysius and Demaris remind us that even among skeptics, the Spirit still saves.This conversation is not about fear-mongering; it's about honest love. If everyone is immortal and eternity is real, then clarity is compassion. We model how to speak plainly like C.S. Lewis urged—no jargon, no hedging—while keeping a humble tone that invites, not condemns. Listen to strengthen your convictions, sharpen your witness, and recover a full view of the gospel: heaven to enjoy, hell to avoid, a Savior to trust, and a hope that outlasts every age. If this helped you think and speak more clearly, follow the show, share it with a friend, and leave a review telling us what part challenged you most.Support the showStephen's latest book, The Disciples Prayer, is available now. https://www.wisdomonline.org/store/view/the-disciples-prayer-hardback

He is mentioned in Acts 17:19-34. He was a learned Athenian, a member of the Athenian court on Mars Hill (Areos Pagos in Greek, from which the title 'Areopagite' comes). At the time of Christ's crucifixion, he was studying in Egypt and saw the sky darkened there for three hours when Christ breathed His last. He later married and had several children. When St Paul preached in Athens, Dionysius was among the first to believe, and became either the first (according to some) Bishop of Athens, or the second, succeeding St Hierotheos (commemorated tomorrow, October 4). With St Hierotheos he was present at the Dormition of the Mother of God. He received a martyr's end in his old age, possibly in Athens. Several famous works of mystical theology, including On the Divine Names, are attributed to him.

He is mentioned in Acts 17:19-34. He was a learned Athenian, a member of the Athenian court on Mars Hill (Areos Pagos in Greek, from which the title 'Areopagite' comes). At the time of Christ's crucifixion, he was studying in Egypt and saw the sky darkened there for three hours when Christ breathed His last. He later married and had several children. When St Paul preached in Athens, Dionysius was among the first to believe, and became either the first (according to some) Bishop of Athens, or the second, succeeding St Hierotheos (commemorated tomorrow, October 4). With St Hierotheos he was present at the Dormition of the Mother of God. He received a martyr's end in his old age, possibly in Athens. Several famous works of mystical theology, including On the Divine Names, are attributed to him.

SHOW SCHEDULE  7-3-25 GOOD EVENING. The show begins in Vietnam, and the news that Trump advisers have reached a deal for a 20% tariff cap on goods into the US. 1920S VIETNAM CBS EYE ON THE WORLD WITH JOHN BATCHELOR FIRST HOUR 9:00-9:15 Trade: Vietnam settles for 20% and why China protests. #ScalaReport: Chris Riegel CEO, Scala.com @stratacache. 9:15-9:30 Ohio: Ambition to be the new Texas for investors and high tech. #ScalaReport: Chris Riegel CEO, Scala.com @stratacache. 9:30-9:45 Oceania: PRC attacks with lawfare in the Solomons. Cleo Paskal, FDD. 9:45-10:00 Argentina: New court proceedings to prosecute Iran and Hezbollah agents in absentia. Mary Anastasia O'Grady. SECOND HOUR 10:00-10:15 Iran: Ayatollah still hiding. Mohsen Sazegara, Malcolm Hoenlein @conf_of_pres @mhoenlein1 10:15-10:30 PRC: Teaching Yiddish in Beijing. Meng Yang, Malcolm Hoenlein @conf_of_pres @mhoenlein1 10:30-10:45 Israel: PM Netanyahu to the White House. Malcolm Hoenlein @conf_of_pres @mhoenlein1 10:45-11:00 Cosmology: Discovering most early galaxies as little red dots. Ken Croswell, Science News. Galaxies THIRD HOUR 11:00-11:15 5/8: Plato and the Tyrant: The Fall of Greece's Greatest Dynasty and the Making of a Philosophic by James Romm (Author) https://www.amazon.com/Plato-Tyrant-Greatest-Philosophic-Masterpiece/dp/1324093188/ref=tmm_hrd_swatch_0 Plato is one of history's most influential thinkers, the "sublime philosopher" whose writings remain foundational to Western culture. He is known for the brilliant dialogues in which he depicted his teacher, Socrates, discussing ethical truths with prominent citizens of Athens. Yet the image we have of Plato—an ethereal figure far removed from society and politics, who conjured abstract ideas in peaceful groves—is a fiction, created by Plato's admirers and built up over centuries. In fact, Plato was very much a man of the world. In Plato and the Tyrant, acclaimed historian and classicist James Romm draws on personal letters of Plato—documents that have long been kept in obscurity—to show how a philosopher helped topple the leading Greek power of the era: the opulent city of Syracuse. There, Plato encountered two authoritarian rulers, a father and son both named Dionysius, and tried to steer them toward philosophy. At the same time, he worked on his masterpiece, Republic, in which he conceived a ruler who unites perfect wisdom with absolute power. That dream has echoed down through the ages and given rise to a famous term, one that Plato himself didn't actually use: philosopher-king. As Romm reveals, Plato's time in Syracuse helped shape Republic—and also had disastrous results for Plato himself and for all of Greek Sicily. The younger Dionysius, emotionally unstable but intellectually curious, welcomed Plato with open arms, but soon the relationship soured. Plato's close friendship with Dionysius's uncle, Dion—possibly a bond of romantic love—created a rift in the ruling family that led to a chaotic civil war. Combining thrilling political drama with explorations of Plato's most cherished ideas, Romm takes us into the heart of Greece's late classical age, a time when many believed that democracy had failed. Plato's search for solutions led him to write his fervent plea for a new political order, and also led him to a place where he believed his theories might be put into practice. But Plato and the Tyrant demonstrates how Plato's experiment with enlightened autocracy spiraled into catastrophe, and also gives us nothing less than a new account of the origins of Western political thought. 11:15-11:30 6/8: Plato and the Tyrant: The Fall of Greece's Greatest Dynasty and the Making of a Philosophic by James Romm (Author) 11:30-11:45 7/8: Plato and the Tyrant: The Fall of Greece's Greatest Dynasty and the Making of a Philosophic by James Romm (Author) 11:45-12:00 8/8: Plato and the Tyrant: The Fall of Greece's Greatest Dynasty and the Making of a Philosophic by James Romm (Author) FOURTH HOUR 12:00-12:15 Canada: Measuring the Trump White House first five months. Conrad Black. 12:15-12:30 Ukraine: Will NATO follow through? Anatol Lieven 12:30-12:45 Interstellar: Found object from another system. Bob Zimmerman behindtheblack.com 12:45-1:00 AM NASA: Senator Cruz wants more. Bob Zimmerman behindtheblack.com

5/8: Plato and the Tyrant: The Fall of Greece's Greatest Dynasty and the Making of a Philosophic by James Romm (Author) 1787 DEATH OF SOCRATES https://www.amazon.com/Plato-Tyrant-Greatest-Philosophic-Masterpiece/dp/1324093188/ref=tmm_hrd_swatch_0 Plato is one of history's most influential thinkers, the "sublime philosopher" whose writings remain foundational to Western culture. He is known for the brilliant dialogues in which he depicted his teacher, Socrates, discussing ethical truths with prominent citizens of Athens. Yet the image we have of Plato—an ethereal figure far removed from society and politics, who conjured abstract ideas in peaceful groves—is a fiction, created by Plato's admirers and built up over centuries. In fact, Plato was very much a man of the world. In Plato and the Tyrant, acclaimed historian and classicist James Romm draws on personal letters of Plato—documents that have long been kept in obscurity—to show how a philosopher helped topple the leading Greek power of the era: the opulent city of Syracuse. There, Plato encountered two authoritarian rulers, a father and son both named Dionysius, and tried to steer them toward philosophy. At the same time, he worked on his masterpiece, Republic, in which he conceived a ruler who unites perfect wisdom with absolute power. That dream has echoed down through the ages and given rise to a famous term, one that Plato himself didn't actually use: philosopher-king. As Romm reveals, Plato's time in Syracuse helped shape Republic—and also had disastrous results for Plato himself and for all of Greek Sicily. The younger Dionysius, emotionally unstable but intellectually curious, welcomed Plato with open arms, but soon the relationship soured. Plato's close friendship with Dionysius's uncle, Dion—possibly a bond of romantic love—created a rift in the ruling family that led to a chaotic civil war. Combining thrilling political drama with explorations of Plato's most cherished ideas, Romm takes us into the heart of Greece's late classical age, a time when many believed that democracy had failed. Plato's search for solutions led him to write his fervent plea for a new political order, and also led him to a place where he believed his theories might be put into practice. But Plato and the Tyrant demonstrates how Plato's experiment with enlightened autocracy spiraled into catastrophe, and also gives us nothing less than a new account of the origins of Western political thought.

6/8: Plato and the Tyrant: The Fall of Greece's Greatest Dynasty and the Making of a Philosophic by James Romm (Author) 1869 PLATO'S ACADEMY https://www.amazon.com/Plato-Tyrant-Greatest-Philosophic-Masterpiece/dp/1324093188/ref=tmm_hrd_swatch_0 Plato is one of history's most influential thinkers, the "sublime philosopher" whose writings remain foundational to Western culture. He is known for the brilliant dialogues in which he depicted his teacher, Socrates, discussing ethical truths with prominent citizens of Athens. Yet the image we have of Plato—an ethereal figure far removed from society and politics, who conjured abstract ideas in peaceful groves—is a fiction, created by Plato's admirers and built up over centuries. In fact, Plato was very much a man of the world. In Plato and the Tyrant, acclaimed historian and classicist James Romm draws on personal letters of Plato—documents that have long been kept in obscurity—to show how a philosopher helped topple the leading Greek power of the era: the opulent city of Syracuse. There, Plato encountered two authoritarian rulers, a father and son both named Dionysius, and tried to steer them toward philosophy. At the same time, he worked on his masterpiece, Republic, in which he conceived a ruler who unites perfect wisdom with absolute power. That dream has echoed down through the ages and given rise to a famous term, one that Plato himself didn't actually use: philosopher-king. As Romm reveals, Plato's time in Syracuse helped shape Republic—and also had disastrous results for Plato himself and for all of Greek Sicily. The younger Dionysius, emotionally unstable but intellectually curious, welcomed Plato with open arms, but soon the relationship soured. Plato's close friendship with Dionysius's uncle, Dion—possibly a bond of romantic love—created a rift in the ruling family that led to a chaotic civil war. Combining thrilling political drama with explorations of Plato's most cherished ideas, Romm takes us into the heart of Greece's late classical age, a time when many believed that democracy had failed. Plato's search for solutions led him to write his fervent plea for a new political order, and also led him to a place where he believed his theories might be put into practice. But Plato and the Tyrant demonstrates how Plato's experiment with enlightened autocracy spiraled into catastrophe, and also gives us nothing less than a new account of the origins of Western political thought.

7/8: Plato and the Tyrant: The Fall of Greece's Greatest Dynasty and the Making of a Philosophic by James Romm (Author) 1898 PLATO'S ACADEMY https://www.amazon.com/Plato-Tyrant-Greatest-Philosophic-Masterpiece/dp/1324093188/ref=tmm_hrd_swatch_0 Plato is one of history's most influential thinkers, the "sublime philosopher" whose writings remain foundational to Western culture. He is known for the brilliant dialogues in which he depicted his teacher, Socrates, discussing ethical truths with prominent citizens of Athens. Yet the image we have of Plato—an ethereal figure far removed from society and politics, who conjured abstract ideas in peaceful groves—is a fiction, created by Plato's admirers and built up over centuries. In fact, Plato was very much a man of the world. In Plato and the Tyrant, acclaimed historian and classicist James Romm draws on personal letters of Plato—documents that have long been kept in obscurity—to show how a philosopher helped topple the leading Greek power of the era: the opulent city of Syracuse. There, Plato encountered two authoritarian rulers, a father and son both named Dionysius, and tried to steer them toward philosophy. At the same time, he worked on his masterpiece, Republic, in which he conceived a ruler who unites perfect wisdom with absolute power. That dream has echoed down through the ages and given rise to a famous term, one that Plato himself didn't actually use: philosopher-king. As Romm reveals, Plato's time in Syracuse helped shape Republic—and also had disastrous results for Plato himself and for all of Greek Sicily. The younger Dionysius, emotionally unstable but intellectually curious, welcomed Plato with open arms, but soon the relationship soured. Plato's close friendship with Dionysius's uncle, Dion—possibly a bond of romantic love—created a rift in the ruling family that led to a chaotic civil war. Combining thrilling political drama with explorations of Plato's most cherished ideas, Romm takes us into the heart of Greece's late classical age, a time when many believed that democracy had failed. Plato's search for solutions led him to write his fervent plea for a new political order, and also led him to a place where he believed his theories might be put into practice. But Plato and the Tyrant demonstrates how Plato's experiment with enlightened autocracy spiraled into catastrophe, and also gives us nothing less than a new account of the origins of Western political thought.

8/8: Plato and the Tyrant: The Fall of Greece's Greatest Dynasty and the Making of a Philosophic by James Romm (Author) 1ST CE HERULANEUM PLATO'S ACADEMY https://www.amazon.com/Plato-Tyrant-Greatest-Philosophic-Masterpiece/dp/1324093188/ref=tmm_hrd_swatch_0 Plato is one of history's most influential thinkers, the "sublime philosopher" whose writings remain foundational to Western culture. He is known for the brilliant dialogues in which he depicted his teacher, Socrates, discussing ethical truths with prominent citizens of Athens. Yet the image we have of Plato—an ethereal figure far removed from society and politics, who conjured abstract ideas in peaceful groves—is a fiction, created by Plato's admirers and built up over centuries. In fact, Plato was very much a man of the world. In Plato and the Tyrant, acclaimed historian and classicist James Romm draws on personal letters of Plato—documents that have long been kept in obscurity—to show how a philosopher helped topple the leading Greek power of the era: the opulent city of Syracuse. There, Plato encountered two authoritarian rulers, a father and son both named Dionysius, and tried to steer them toward philosophy. At the same time, he worked on his masterpiece, Republic, in which he conceived a ruler who unites perfect wisdom with absolute power. That dream has echoed down through the ages and given rise to a famous term, one that Plato himself didn't actually use: philosopher-king. As Romm reveals, Plato's time in Syracuse helped shape Republic—and also had disastrous results for Plato himself and for all of Greek Sicily. The younger Dionysius, emotionally unstable but intellectually curious, welcomed Plato with open arms, but soon the relationship soured. Plato's close friendship with Dionysius's uncle, Dion—possibly a bond of romantic love—created a rift in the ruling family that led to a chaotic civil war. Combining thrilling political drama with explorations of Plato's most cherished ideas, Romm takes us into the heart of Greece's late classical age, a time when many believed that democracy had failed. Plato's search for solutions led him to write his fervent plea for a new political order, and also led him to a place where he believed his theories might be put into practice. But Plato and the Tyrant demonstrates how Plato's experiment with enlightened autocracy spiraled into catastrophe, and also gives us nothing less than a new account of the origins of Western political thought.

1/8: Plato and the Tyrant: The Fall of Greece's Greatest Dynasty and the Making of a Philosophic by  James Romm  (Author) 1869 PLATO SYMPOSIUM https://www.amazon.com/Plato-Tyrant-Greatest-Philosophic-Masterpiece/dp/1324093188/ref=tmm_hrd_swatch_0 Plato is one of history's most influential thinkers, the “sublime philosopher” whose writings remain foundational to Western culture. He is known for the brilliant dialogues in which he depicted his teacher, Socrates, discussing ethical truths with prominent citizens of Athens. Yet the image we have of Plato―an ethereal figure far removed from society and politics, who conjured abstract ideas in peaceful groves―is a fiction, created by Plato's admirers and built up over centuries. In fact, Plato was very much a man of the world. In Plato and the Tyrant, acclaimed historian and classicist James Romm draws on personal letters of Plato―documents that have long been kept in obscurity―to show how a philosopher helped topple the leading Greek power of the era: the opulent city of Syracuse. There, Plato encountered two authoritarian rulers, a father and son both named Dionysius, and tried to steer them toward philosophy. At the same time, he worked on his masterpiece, Republic, in which he conceived a ruler who unites perfect wisdom with absolute power. That dream has echoed down through the ages and given rise to a famous term, one that Plato himself didn't actually use: philosopher-king. As Romm reveals, Plato's time in Syracuse helped shape Republic―and also had disastrous results for Plato himself and for all of Greek Sicily. The younger Dionysius, emotionally unstable but intellectually curious, welcomed Plato with open arms, but soon the relationship soured. Plato's close friendship with Dionysius's uncle, Dion―possibly a bond of romantic love―created a rift in the ruling family that led to a chaotic civil war. Combining thrilling political drama with explorations of Plato's most cherished ideas, Romm takes us into the heart of Greece's late classical age, a time when many believed that democracy had failed. Plato's search for solutions led him to write his fervent plea for a new political order, and also led him to a place where he believed his theories might be put into practice. But Plato and the Tyrant demonstrates how Plato's experiment with enlightened autocracy spiraled into catastrophe, and also gives us nothing less than a new account of the origins of Western political thought.

3/8: Plato and the Tyrant: The Fall of Greece's Greatest Dynasty and the Making of a Philosophic by  James Romm  (Author) 1900 ACROPOLIS https://www.amazon.com/Plato-Tyrant-Greatest-Philosophic-Masterpiece/dp/1324093188/ref=tmm_hrd_swatch_0 Plato is one of history's most influential thinkers, the “sublime philosopher” whose writings remain foundational to Western culture. He is known for the brilliant dialogues in which he depicted his teacher, Socrates, discussing ethical truths with prominent citizens of Athens. Yet the image we have of Plato―an ethereal figure far removed from society and politics, who conjured abstract ideas in peaceful groves―is a fiction, created by Plato's admirers and built up over centuries. In fact, Plato was very much a man of the world. In Plato and the Tyrant, acclaimed historian and classicist James Romm draws on personal letters of Plato―documents that have long been kept in obscurity―to show how a philosopher helped topple the leading Greek power of the era: the opulent city of Syracuse. There, Plato encountered two authoritarian rulers, a father and son both named Dionysius, and tried to steer them toward philosophy. At the same time, he worked on his masterpiece, Republic, in which he conceived a ruler who unites perfect wisdom with absolute power. That dream has echoed down through the ages and given rise to a famous term, one that Plato himself didn't actually use: philosopher-king. As Romm reveals, Plato's time in Syracuse helped shape Republic―and also had disastrous results for Plato himself and for all of Greek Sicily. The younger Dionysius, emotionally unstable but intellectually curious, welcomed Plato with open arms, but soon the relationship soured. Plato's close friendship with Dionysius's uncle, Dion―possibly a bond of romantic love―created a rift in the ruling family that led to a chaotic civil war. Combining thrilling political drama with explorations of Plato's most cherished ideas, Romm takes us into the heart of Greece's late classical age, a time when many believed that democracy had failed. Plato's search for solutions led him to write his fervent plea for a new political order, and also led him to a place where he believed his theories might be put into practice. But Plato and the Tyrant demonstrates how Plato's experiment with enlightened autocracy spiraled into catastrophe, and also gives us nothing less than a new account of the origins of Western political thought.