Podcasts about The Elder Brother

SummaryPastor Campbell discusses the challenges faced by church kids, emphasizing the importance of true conversion and the dangers of entitlement and offense. He shares personal anecdotes and insights from others to illustrate how upbringing in the church can lead to a lack of appreciation for faith and community.Chapters00:00 Introduction and Personal Reflections01:32 The Challenge for Church Kids09:55 The Importance of True Conversion14:33 The Shift in Perspective20:45 Entitlement and Appreciation26:29 The Danger of Offense32:04 The Father's Heart vs. The Elder Brother's Heart34:29 Processing Life's Challenges36:42 Conclusion and Call to ActionTakeawaysThe challenge for church kids is often conformity without true conversion.Many church kids know the language of faith but lack a personal relationship with God.True conversion involves a heart change, not just outward behavior.Church kids can feel entitled and may not appreciate the value of their upbringing.Experiencing life outside the church can provide perspective on its value.Offenses can be inherited from parents and must be dealt with individually.Living in the Father's house does not guarantee having the Father's heart.Processing life's challenges is essential for spiritual growth and maturity.Church kids have the potential to change the world if they embrace their faith.Conversion comes with a price and requires a commitment to God.Show NotesALL PROCEEDS GO TO WORLD EVANGELISMLocate a CFM Church near you: https://cfmmap.orgWe need five-star reviews! Tell the world what you think about this podcast at:Apple Podcasts: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://apple.co/3vy1s5bPodchaser: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.podchaser.com/podcasts/taking-the-land-cfm-sermon-pod-43369

Luke 15:11-32

Want to reach out to us? Want to leave a comment or review? Want to give us a suggestion or berate Anthony? Send us a text by clicking this link!What if the key to understanding Jewish-Christian relations has been encoded in Scripture from the very beginning? Father James Mawdsley takes us on a profound journey through biblical typology, revealing how the recurring pattern of elder-younger brother relationships throughout the Old Testament illuminates our present circumstances and points toward future reconciliation.Through careful examination of Cain and Abel, Jacob and Esau, Joseph and his brothers, and ultimately Jesus and Adam, Father uncovers the divine blueprint for healing the ancient enmity between Judaism and Christianity. This isn't merely academic theology—it's a roadmap for navigating today's most contentious religious and geopolitical challenges.The conversation ventures into controversial territory as Father Mawdsley challenges mainstream narratives about historical antisemitism and questions the conventional understanding of 20th-century events. Yet his approach remains deeply rooted in Catholic theology and Scripture, consistently emphasizing that the ultimate goal is reconciliation rather than retaliation. He distinguishes sharply between acknowledging hard truths and harboring hatred, reminding listeners that Jesus himself confronted Jewish religious leaders while praying for their conversion.Perhaps most compelling is Father's passionate defense of traditional Catholic liturgy, particularly the pre-1955 Holy Week ceremonies. He explains how these ancient rites contain profound theological truths in every gesture, word, and ritual timing—truths illuminating our relationship with heaven and our Jewish elder brothers. His conviction that liturgical restoration must precede the healing of religious divisions offers a perspective rarely heard in contemporary discussions.Whether you're interested in biblical typology, Catholic-Jewish relations, traditional liturgy, or simply seeking deeper theological insights, this conversation will challenge assumptions and open new pathways of understanding. Join us for a thought-provoking exploration that ultimately points toward hope—the hope of a glorious restoration of the Church and the long-awaited reconciliation between brothers separated by history but united in God's eternal plan.Support the showSponsored by Recusant Cellars, an unapologetically Catholic and pro-life winery from Washington state. Use code BASED25 at checkout for 10% off! https://recusantcellars.com/Also sponsored by Quest Pipe Co. Get your St Isaac Jogues pipe here: https://questpipeco.com/discount/Amish?redirect=%2Fproducts%2Fst-isaac-jogues-limited-edition********************************************************Please subscribe! https://www.youtube.com/channel/UCKsxnv80ByFV4OGvt_kImjQ?sub_confirmation=1https://www.avoidingbabylon.comMerchandise: https://shop.avoidingbabylon.comLocals Community: https://avoidingbabylon.locals.comRSS Feed for Podcast Apps: https://feeds.buzzsprout.com/1987412.rssSpiritusTV: https://spiritustv.com/@avoidingbabylonRumble: https://rumble.com/c/AvoidingBabylon

In this sermon from Vance Memorial Presbyterian Church, Rev. Harley discusses the theme of grace through the parable of the prodigal son. He emphasizes forgiveness, repentance, and the contrasting responses of the two brothers in the story. The younger son represents those in need of grace and redemption, while the elder brother embodies resentment and self-righteousness, challenging the congregation to reflect on their own attitudes towards grace and forgiveness. Key Points: • Reading the Psalms During Lent, the congregation is encouraged to read the Psalms responsively as a means of meditation and reflection on God's blessings and forgiveness. • Forgiveness and Repentance The sermon highlights the necessity of turning from our ways to God's ways, emphasizing that confession and acknowledgment of sin lead to receiving God's grace. • The Prodigal Son The parable of the prodigal son illustrates the joy of forgiveness and redemption, demonstrating the father's compassion towards the wayward son, which prompts a discussion about the importance of grace. • The Elder Brother's Resentment The elder brother's bitterness and sense of entitlement serve as a warning against self-righteousness; he represents individuals who follow the rules but lack understanding and compassion. • Grace for Everyone Grace is not exclusive to those we favor; the preacher encourages the congregation to reflect on how they perceive grace and to ensure it is extended to all, regardless of their past.

By Ernest Grier - Have you considered that the Father and our Elder Brother counted the cost towards our redemption, towards Christ becoming our Passover? How can we use this knowledge in the renewing of our commitment?

Send us a textDon't look past the Ruler to get to the rules.  If we don't find Jesus, we haven't found anything. Once we find Him, and see Him, and know and love and understand Him, we are equipped to learn the facts and figures of Scripture. At times, bible study can be about finding what we always find, seeing what we always see, and focusing mostly on DO's and DON'Ts - and there is room for that. But first, find Him. He desires a relationship with you. He is your Elder Brother, and that is a special designation in a special family: the family of God. If you are interested in the Daily Bible Devotional, you can find it at the link below: Amazon - (paperback, hardcover, and Kindle)Feel free to reach out with any questions: emersonk78@me.comSponsors:  Jon Cunningham, Owner, Cunningham Financial GroupWebsite:  www.cunninghamfinancialgroup.com   Phone:  205-326-7364Tyler Cain, Senior Loan Officer, Statewide MortgageWebsites: https://statewidemortgage.com/https://tylercain.floify.com/Phone: 813-380-8487

Court Remands P-Square Elder Brother Jude To Prison Over Alleged Stealinghttps://osazuwaakonedo.news/court-remands-p-square-elder-brother-jude-to-prison-over-alleged-stealing/27/02/2025/#EFCC #Jude #MrP #Northside #Okoye #Paul #Peter #psquare #Rudeboy ©February 27th, 2025 ®February 27, 2025 4:05 am Federal High Court Sitting in Lagos State on Wednesday remanded Jude Okoye, the ex manager and elder brother of Peter and Paul of P-Square to Ikoyi Prison over allegations of stealing billions of naira belonging to his younger twin brothers by thus creating an almost similar company name; Northside Music to collect P-Square royalties that ought to belong to the original company, Northside Entertainment. #OsazuwaAkonedo

People who zealously give themselves to faithful service can always be in danger of falling into "Elder Brother Syndrome." A common termused today is "burnout." This is not a problem reserved for Pharisees and scribes, but can and does affect Christians—especially Christians who hold themselves to high standards and consistently give time and energy to serve God. You would think that those who hold themselves to high standards and consistently serve God would automatically have a great relationship with God and be overflowing with joy, but this is not always the case. Without certain principles and skills being practiced in our lives we can, like the elder brother, develop feelings of alienation, self-pity, lovelessness and pride. To purchase Pastor Steve's newest book Understanding Romans: Life-Changing Lessons from Paul's Greatest Letter, visit Amazon.  Also check out our website at lifelessonspublishing.com for additional resources for pastors and leaders. We have recorded classes and other materials offered at no charge.   

From the Dawson Family of Faith, Dr. David Eldridge, Senior Pastor, shared a sermon titled "The Parable Of The Elder Brother". Go to www.dawsonchurch.org for more information about the ministries and missions at Dawson.

From the Dawson Family of Faith, Dr. David Eldridge, Senior Pastor, shared a sermon titled "The Parable Of The Elder Brother". Go to www.dawsonchurch.org for more information about the ministries and missions at Dawson.

This Sunday, we continue our series The Prodigal God with Part 5: The True Elder Brother. In Luke 15, Jesus reveals that reconciliation is never free—while the younger brother is welcomed home, the cost falls on the elder brother. Join us as we discover how Jesus, our true elder brother, bore the ultimate cost to bring us back into the Father's family.

Today's Episode: The Elder Brother “My son,' the father said, ‘you are always with me, and everything I have is yours.” – Luke 15:31 Beloved, today we shift our focus to a character often overlooked in the parable of the lost son—the elder brother. While the prodigal son's story is one of repentance and restoration, the elder brother reveals the silent struggles of entitlement, comparison, and a heart distant from the Father's love. Are you standing in the Father's house yet struggling with bitterness, self-righteousness, or envy? The Father's words to the elder brother are a call to us all: You are always with Me, and everything I have is yours. This episode will challenge you to examine your heart and draw closer to the Father's love. Don't miss it! wa.me/+2348135436165 t.me/firefortoday Support us or send a gift of love through: FIRE FOR TODAY MEDIA NGN: 1026386361 USD: 3004157659 United Bank for Africa (UBA) Shalom, Raphael Agadama Set Man & Team Lead Trails of Fire / Fire For Today Stay blessed, and let's keep the fire burning. Shalom, Raphael Agadama Set Man & Team Lead Trails of Fire / Fire For Today

Speaker: Pastor Jeremy Sexton

Most people recognize that the younger brother in Luke 15 is lost—but not everyone sees that the elder brother is lost as well. In fact, Jesus reveals that the elder brother's lostness is even more spiritually dangerous. Join us this Sunday for Part 4 of The Prodigal God series as we explore the specific lostness of the elder brother—and how Jesus provides the ultimate solution.

Greetings Friends,As we begin this new year, I want to spend sometime with the Heart of Great Perfect Wisdom Sutra. This chant is one that is chanted across Mahayana Buddhist traditions, within our own Zen school, it is chanted daily in most monasteries and regularly in many practice communities.It's a pithy teaching that cuts to the heart of our practice. And it starts with the Bodhisattva of Great Compassion (the archetype of compassion) practicing Prajna Paramita (which translates as wisdom beyond wisdom). Right here, in the first line of this chant we see a fundamental relationship between compassion and wisdom. Wisdom is the practice of Great Compassion. Great Compassion, the activity of wisdom beyond wisdom.There is a koan about the Bodhisattva of Great Compassion that I am quite fond of and would like to share.Blue Cliff Record Case 89—Hands and Eyes of Great CompassionYunyan asked Daowu, “‘How does the Bodhisattva Guanyin use those many hands and eyes?”'Daowu answered, “‘It is like someone in the middle of the night reaching behind her head for the pillow.”'Yunyan said, “I understand.”Daowu asked, “How do you understand it?”Yunyan said, “‘All over the body are hands and eyes.”Daowu said, “That is very well expressed, but it is only eight-tenths of the answer.”Yunyan said, “How would you say it, Elder Brother?”Daowu said, “Throughout the body are hands and eyes.The koan begins with two dharma brothers, two spiritual friends, walking together. One of the characters for friend in the Japanese kanji is the character for moon, twice. Two moons walking together. So intimate. The moon is a symbol we use in Zen to refer to our original, awakened nature. Two original humans, seeing each other's nature.I always think about this poem by Rumi called Sema, Deep ListeningThere is a moon in every human being, learn to be companions with itGive more of your life to this listeningIts like friendship is the act of seeing the awakened nature in another, nurturing their inner moon. And allowing our awakened nature to be seen by another. Letting them nurture our inner moon.And we also learn through friendship and through practice, how to companion ourselves—to nurture our own inner moons. To give more of our lives to this listening.Listening is an aspect of compassion. Kanzeon one manifestation of the bodhisattva of compassion hears the cries of the world.Listening is also a dharma gate to deep intimacy, wisdom beyond wisdom–many teachers awakened upon hearing a sound. Listening can help us move beyond the realm of concepts. We listen, and for many the sense of self expands. The whole body hears. Hearing open our awareness to the vast expanse of Mind's nature, spacious, without bounds.So we have two friends, two companions, the intimacy of friendship, deep listening, nurturing awakened nature in each other—And one friend poses a question—do you have friends like that? Who ask questions that draw you in? Ponder aspects of the dharma together? Ponder life together? Are you a friend like that? I think in Zen practice we are learning to be this kind of friend to ourselves, and others. We are practicing refining our questioning—and this can be playful.What do you think the bodhisattva of great compassion does with all those hands and eyes?In one depiction of Avalokiteshvara they have 10K arms and hands, in each hand sometimes they hold an eye (to see/bear witness to the suffering in the world) and sometimes they have a different kind of tool or instrument to help relieve suffering.Pause here—because we are learning more about compassion through these images, another facet of the jewel is being revealed. Compassion has this quality of bearing witness, of hearing, of seeing—of being present with. So often our attention—our kind, open attention is medicine—is healingAnd then another aspect of compassion is more active—taking the form of the medicine in the moment, responding as best as we can.In Shantideva's prayer, we become whatever is needed to relieve the suffering in the world, in others, in ourselves—may I be a bridge, a boat, a ship—may I be doctor, nurse and medicine.I like this question because they are playing in the mythology of buddhism, but they are also pondering it in real time. What is compassion? How does it function?So one responds—its like reaching back for a pillow in the middle of the night.Compassion is so natural—its happening even when we are unconscious or semi-conscious.When we are emptied out of the self who is trying to be good, to do it right—compassion, compassion.Here in the reaching in the darkness, there is something about spontaneity, uncontrivedness, naturalness.Is compassion our nature? How would we know? Can we even track all the moments of compassion that sustain our lives minute by minute, day by day?More immediate answer might have been reaching out and squeezing his hand, or scratching his back, or handing him a piece of fruit or some water—Don't just tell me about compassion being our nature—show me.But this image is good. Its an invitation. Something we can take with us and explore. How are your very own hands enacting compassion?What is your experience of letting the thinking mind get quiet, or open? What happens when you slip below the story of self?How does love arise? what does it look like now?…I'm Amy Kisei. I am a Zen Buddhist Teacher, Spiritual Counselor, budding Astrologer and Artist. I offer 1:1 Spiritual Counseling sessions in the styles of IFS and somatic mindfulness. I also offer astrology readings. Check out my website to learn more.Below you can find a list of weekly and monthly online and in-person practice opportunities. I will be traveling to Oregon in February and will be facilitating three events of varying lengths while I am there (most of which are taking place at Great Vow Zen Monastery.)Weekly Online Meditation EventMonday Night Dharma — 6P PT / 9P ET Join weekly for drop-in meditation and dharma talk. Feel free to join anytime. Event last about 1.5 hours. ZOOM LINKMonthly Online Practice EventSky+Rose: An emergent online community braiding spirit and soul First Sundays10:30A - 12:30P PT / 1:30P - 3:30P ETnext Meeting March 2ndIn-Person in OregonFeb 1 — Sky+Rose Daylong Retreat: The Strange Garden of DesireThe strange garden of desire: wandering, dreaming, feasting, tending, destroying.In this daylong workshop each person will explore their singular Strange Garden of Desires, taking a fresh look at what loves, longings, obsessions and obligations live within us.Through parts work, meditation, and practices of somatic expression we will engage our gardens in five distinct ways: wandering, dreaming, tending, feasting and destroying.Feb 2 - 9 — Pari-Nirvana Sesshin: A Meditation Retreat exploring Life, Death & the UnknownFeb 13 - 16 — Emergent Darkness – A Creative Process, Parts Work and Zen RetreatIn-Person in Ohio(See Mud Lotus Sangha Calendar for weekly meditation events, classes and retreats) This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit amykisei.substack.com/subscribe

Sermon: The Elder Brother, Luke, Luke 15:11-32John H. Johnson, Tyler Orthodox Presbyterian Church2025-01-05

Sunday School: November 24, 2024 Teacher: Pastor Nathan Ruble

Gee whiz, folks! Grab your favorite milkshake and settle in as we take a trip down memory lane in this wholesome episode of Mormonism Live! Just like a scene out of Leave it to Beaver, Bill Reel and RFM team up with their ol’ pal Paul Toscano to chat about something that’s got everyone at… Read More »How Did Mormons Make Jesus Our Elder Brother? [Mormonism Live 206]

Gee whiz, folks! Grab your favorite milkshake and settle in as we take a trip down memory lane in this wholesome episode of Mormonism Live! Just like a scene out of Leave it to Beaver, Bill Reel and RFM team up with their ol’ pal Paul Toscano to chat about something that’s got everyone at… Read More »How Did Mormons Make Jesus Our Elder Brother? [Mormonism Live 206] The post How Did Mormons Make Jesus Our Elder Brother? [Mormonism Live 206] appeared first on Mormon Discussions Podcasts - Full Lineup.

Gee whiz, folks! Grab your favorite milkshake and settle in as we take a trip down memory lane in this wholesome episode of Mormonism Live! Just like a scene out of Leave it to Beaver, Bill Reel and RFM team up with their ol' pal Paul Toscano to chat about something that's got everyone at… Read More »How Did Mormons Make Jesus Our Elder Brother? [Mormonism Live 206]

MESSAGE | Tom McClendon (Minister of Congregational Care) "The Prodigal God and Two Sons" Luke 15:11-32 1 | The Younger Brother (v. 11-24) 2 | The Prodigal Father (v. 20-24) 3 | The Elder Brother (v. 25-32)

This episode we look at the Hakuchi era.  Specifically, the implementation of something called the "Equal Fields" system, which seems to be what the court was trying to implement in some of their early Ritsuryo edicts.  And then we'll see why this era is the "Asuka" period and not the "Naniwa" period, despite the grand temple to government erected in that area of ancient Osaka. For more, check out https://sengokudaimyo.com/podcast/episode-114 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 114: Public Lands and Remote Work   In the early evening, Karu paced through the halls of the inner palace.  The grand scale of the construction was impressive, and it was built and furnished with the finest materials available.  In all aspects it was the shining jewel.  The center of the Yamato world.  The entire thing still felt new. And yet, for all of that, it now felt strangely empty.  So many of those who had previously graced its halls were only memories.  Karu looked over the halls and wondered:  Was it worth it?    He had worked with his nephew and others to build a Kingdom worthy of the name.  They had instituted reforms to model themselves after the major powers of the day.  They had a built a palace to last the test of time.  This wasn't just another place to be abandoned—this was meant to be the bedrock on which the new State would stand.  It was the center of ritual and of the government. But was it?  The government was more than just buildings.  It was the people who made up the offices and the ministries.  It was the entire royal family.  It was the scholars and the officials, debating just how things should work. What would happen when Karu was gone?  Would this system last the test of time?  Or would it disappear, to be replaced by something new?  For centuries, every sovereign had made a new home for themselves every time the previous sovereign passed away.  Is that what would happen to Karu as well? As the sun set, and darkness set in, Karu could only wonder what the future might hold. So here we are in the Hakuchi era, during the reign of Karu, aka Ame Yorodzu Toyohi, which is to say between the years 650 and 654.  The era of Great Change was now the era of the White Pheasant – listen to our last couple of episodes to understand why -- and all of the changes weve been discussing were starting to really come together.  Front and center of those changes was the Nagara Toyosaki Palace, a physical manifestation of the new bureaucratic system of government that the sovereign, Karu; the Crown Prince, Naka no Oe; and others had put into place.  The work of this government was happening on a stage much grander than anything that had previously been seen in the islands. This was the start of what we know as the Ritsuryo Era, and it was finally coalescing.  In this episode we'll talk about how, in the Hakuchi era, we see the implementation of the continental system known as the “Equal Field System”, and how the bureaucratic government was extended down to the individual household.  This was all part of what we've come to know as the Ritsuryo state, which we talked about back in Episode 108 as we started all of these changes.  We are now seeing the foundations of that new state, and we are several years into its implementation, seeing those early edicts finally starting to bear fruit.All of this, of course, was focused on the seat of government in Naniwa. And yet, spoiler alert, this is not called the “Naniwa Era”.  We are still in what many refer to as the Asuka Era.  So what happened?  Towards the end of the episode we'll talk about what happened as the era came to a close, or at least as much as we know. To kick us off, let's talk about where we stand in the Hakuchi era, and look at the culmination of these early Ritsuryo changes we've been talking about. Whatever else had happened, various good omens, crises, and so on – the work of the government was continuing.  Once again, we see records of various envoys from the continent —and we'll get into the international situation, later—but for now, let's focus on what was going on in the archipelago itself.  Specifically, I want to talk about something called the Equal Field System, another innovation that Karu and his administration introduced to Yamato. The Equal Field System goes back to at least the Northern Wei dynasty, over on the continent, in the late 5th century.  It attempted to solve several issues regarding how the government could make sure that land was being worked—and that the government was also getting its cut.  To that end, let's back up a bit and talk about concepts of public versus private land, and how they apply to Yamato at the time. The concept of “private” land may seem simplistic, as we have an idea of what it means today.  Your “private” land is land you own, of course.  “Public” land belongs to the government.  But in Japan—and in much of East Asia—those concepts weren't necessarily the same.  In many early theories of land ownership, all land belonged to the State—individuals were simply using it.  To a certain degree, even today, land is often held only so long as you have a deed or other proof of ownership that is recognized by the State, but concepts like eminent domain can supercede that ownership. So for our purposes, here, Private land was land where all the produce went to a private individual or private interest,  such as a family—or even a temple or shrine.  If it was truly privately-owned land, then all of the produce of that land went to the owner.  Even if the government technically owned the land, the land could still be considered private, meaning that it wasn't  considered taxable by the government – whoever controlled the land got all the produce. In contrast to that, public land was land where the government was owed some or all of the produce.  It might have been worked by individuals, but was still taxable in part or full.  An early system that goes back to at least the Zhou dynasty was known as the Well Field System.  In this system, land was ideally divided into nine squares.  The eight squares of land on the outside of the square would all be held and worked by private farmers, who were able to keep whatever they produced on the land.  In return, they were to provide labor on the public land in the center, the produce of which went to the State, which could then be stashed away in case of famine or used to help increase the State's coffers and thus pay for other amenities. Of course often it just went into the pockets of various aristocrats.  I also wonder just how much effort was actually put in to working the public land in the Well Field System. That name, by the way, comes from how the whole schematic looked when drawn out.  The hanzi, or kanji, for a “well”—as in a place where you draw water—is much like a modern hashtag mark.  Think two horizontal and two vertical lines, like a tic-tac-toe board.  This comes from the fact that wells were often square or rectangular holes, the sides of which could be reinforced with wood.  At the top, the well frame was often formed with overlapping wooden beams, forming a shape similar to a hashtag.  And so in the Well Field System, the center of the tic-tac-toe board was the public land, and everything else was private.  This system fell apart with the fall of the Zhou during the Summer and Autumn periods, though there were attempts to revive it.  After all, it had been mentioned in the Book of Rites, the Liji, and it was praised by Mengzi—the famous scholar and philosopher we known to the West by his latinized name of  “Mencius”.  As such, it was officially documented as a “good idea” and so there were often attempts to revive it. The Northern Wei, however, took a slightly different approach.  In the late 5th century, they were looking for a way to curb the power of aristocratic families.  Since the Qin dynasty and onwards, they had seen the growth of families accumulating land and thus wealth and power.  These powerful families were both necessary and a threat, as they held the power to prop up or tear down a government.  Farmers would need to rent land from the powerful landowners, paying them a portion of their harvest as rent. To counter this, the Northern Wei instituted the Equal Field system.  Under this system, they claimed government ownership of vast swaths of land and then provided equal parts of that government land to every adult person.  Upon a person's death, their land would revert back to the government, who could then redistribute it to others.  The peasants would then be expected to provide a portion of the harvest as tax—they would provide food-rent for the land, as well as payment in cloth and a set number of days of corvee labor.  The key was that all of this payment was due to the government, and not to private aristocratic families. After the Northern Wei fell, the Equal Field system was reinvigorated by the Sui and Tang dynasties, who extended the system across their territories—or at least within the Yellow River and Yangzi River basins.  The system did have some allowances for inheritance—especially in instances like mulberry groves, which would be maintained by successive generations.  In general, however, most of the land was to be reclaimed by the government upon a person's death or at the point that they reached 60 years of age, and then it would be redistributed. This is still a relatively simplistic overview, and there were plenty of different adjustments and changes to the system over the years.  Key for us, though, is looking at the adoption of the Equal Field concept in the archipelago. Up to this point, land ownership in Yamato, such as it was, fell under various family groups.  They would own the land and whatever was produced on it, so it was truly private land.  “Yake” were set up by the families as central storehouses and administrative centers.  In this case, the royal family was, in many ways, just another landowner, and their “yake” are indicated in the Chronicles with the royal “mi” honorific—hence the “miyake”. As the reformers went about making changes in the period between 645-650, they adopted the concept of the Equal Field System.  Prominent figures such as Naka no Oe himself gave up their private fields, and the royal lands were turned into government lands.  They instituted the concept that all land in the archipelago nominally belonged to the State, and that others worked it at the Sovereign's pleasure. As we talked about in the past several episodes, this made the Sovereign and the State more prominent in people's lives, and it built bonds with the peasants in that they were granted land on which to work and make a livelihood.  They didn't necessarily have to work out a separate arrangement with some noble family, and the fields and taxes were “equal” for every person. Of course, surveying the land, taking a census, and distributing the land to the people didn't happen overnight, and it isn't even clear how well it occurred outside of the lands originally owned by the royal family, at least initially.  We are told that even though the project had kicked off years earlier, back in 646, it wasn't until the second month of 652 that we are told that the distribution of rice-land had been completed.  30 paces of land—Aston notes that it was 30 paces long by 12 paces wide—made up a single TAN of rice-land, and 10 TAN made up a CHOU.  Each TAN or land a person was granted was expected to provide back to the government a sheaf and a half of rice, with each CHOU providing 15 sheaves. This effort simplified taxation, in a way—everyone owed the same thing, based on their household and how much land they had been granted.  However, it also would have required an enormous bureaucratic engine.  Scribes would have been in high demand—anyone who could read and write.  Without modern computers, they would need to hand count everything in a given district, then send those numbers up to the governor, and then send them again to the capital.  Hence the giant government complex set up in Naniwa to oversee all of this and to ensure that the government worked as intended. In the fourth month of 652, the work continued.  We are told that the registers of population were prepared—presumably based on the information that had been previously acquired from around the provinces and sent to the court.  The earlier edicts from 646 that outlined this system—which we mentioned back in Episode 109—was finally put in force.  As we noted back in that episode, 50 houses made up a township, or RI—the character used is also pronounced “SATO”, today, and often refers to a village.  Each RI had an appointed elder, or head, using the term “CHOU”.  This term is still found today in modern parlance:  The head of a company, or “KAISHA” is the “SHACHOU”, while the head of a division, or BU, within said company would be the BUCHOU.  KAICHOU is the head of an association, or “KAI” and the “GAKUCHOU” is the head of a “DAIGAKU”, a university—basically the University President.  In this case the “CHOU” of the “RI” would be the “RICHOU”, using the Sino-Japanese On'yomi pronunciation, though in the vernacular they probably would have been called the “Sato-osa”.  All of this just means village head or village chief. So 50 houses made up a RI, with one RICHOU at the head.  In addition, each house would have a senior member appointed as the official head of household, or KACHOU.  From there, houses were associated together in groups of five for mutual protection, with one head, or CHOU, per group of five.  And okay, so they were creating groups of people for administrative purposes?  Who cares?  Well, the thing about this is that it was encoded into the new legal system, and it had several implications.  Chief among them was the implication of primogeniture: Since the most senior person was made the KACHOU or head of household (and by “person” I think we can assume that “man” was a given, unless there were no men in the house for some reason), this meant that the eldest person in the household was automatically the one who inherited that position, along with the status and control that came with it.  As we've seen, up to this point, it was not necessarily the case that the most senior person would inherit in ancient Yamato tradition.  Inheritance could pass from a younger brother to an older brother, or to a younger son of a younger son.  While there was some apparent concern over lineage and making sure that the individual was of the proper bloodline, at least for royal inheritance, there was not an automatic assumption of precedence for who would inherit. Of course, as we've seen, this set off all sorts of disputes and problems, especially among the elite where wealth and power was involved.  However, I think it is fair to assume that these problems weren't relegated purely to the upper levels of society.  Inheritance is always tricky, even in cases where it seems like it should be straightforward. I imagine that the institution of primogeniture as a legal concept would have had consequences beyond just inheritance.  It set up ideas of who was “important” in the family, and the family is often a microcosm of society at large.  Primogeniture meant that age and masculinity were both valued over youth and femininity.  That isn't to say that pre-Taika Ritsuryo was a bastion of equality, but we do see more instances where men and women seem to be on closer to equal footing. In the concept of primogeniture, I believe we can also see the institution of Confucian values—not surprising as this whole thing is cribbed from the continent, with a lot of it being taken from the Tang court.  We've discussed Confucian concepts of filial piety and how that fed into patriarchal—and frankly monarchical—ideas.  The Father and Son, the Ruler and Subject, the Husband and Wife, Elder Brother and Younger Brother, etc.  These were the relationships that were important and they defined much of the way people were expected to interact. As the new system being instituted copied the form of continental government, it would have also been preaching many of its values, as well.  Scholars will continue to debate how widespread the changes actually were.  Did the equal-fields system exist all the way out to the edge of Emishi territory?  Did it cover the mountainous regions of Honshu?  How about to the West of Yamato?  We don't know, but nonetheless, we do see both the expansion and centralization of Yamato power, so there seems to be something to it. By all accounts, the work that had taken place in this era appears to have been a smashing success.  The Taika reforms had taken hold, and the Ritsuryo state seemed to be off to a roaring start.  At the center of it was the newly built Nagara Toyosaki Palace, a giant stage for carrying out the business and ritual of the State.  One would think that the founders of this new State would have been overjoyed.  Naka no Oe, Nakatomi no Kamatari, and the sovereign, Karu, among them.  And yet, the story doesn't seem quite that simple. The first Ministers of the Right and Left had already passed away.  Abe no Oho-omi had passed of what appears to be natural causes, but Soga no Oho-omi, aka Ishikawa no Maro, was undone by slander, accused of treason, and took his own life rather than being killed by the government forces sent after him.  And in the 6th month of 653, the sovereign was told that the Priest Min had passed away. Min—Aston sometimes transcribes it as “Bin”—was one of the sources for much of the information about the continental systems of government.  We've mentioned him on and off for the last 5 or 6 episodes, though you may not have always caught the reference.  Also, since even Aston switches between pronunciations at times, I apologize if I haven't been consistent.  If I said Priest “Min” or “Bin”, we're talking about the same person.  He was a Buddhist priest who had traveled to the Sui dynasty in 608, spending 24 years there, witnessing the change from the Sui to the Tang, returning to Yamato in 632.  He was consulted on various omens, and he and Takamuko Kuromaro, who had also been made a State Scholar, or Hakase, at the same time, both worked to set up the eight ministries of the state, the core of the Ritsuryo bureaucracy. The death of Min was felt across the organs of state.  Both the Queen Dowager and Naka no Oe, the Crown Prince, sent messengers to offer condolences.  The sovereign commanded the painters, Koma no Tachibe no Komaro, Funado no Atahe, and others to make a large number of figures of the Buddha and Boddhisatvas.  They were to be placed in the temple of Kawaradera, though other sources say Yamadadera.  Both of these are in Asuka—although the capital had moved to Naniwa, and there was the temple of Shitennoji there, just south of the palace, I can't help but notice that many of the established temples remained in and around the old capital at Asuka. 653 saw something else, which also seems a bit odd, given the apparent success of the government.  We see that in this year the Crown Prince, Naka no Oe, petitioned his uncle, the Sovereign, to move the royal residence back to the Yamato capital, which is to say Asuka—in the heartland of Yamato as opposed to outside the Nara Basin, like Naniwa.  This is quite the request.  They had just finished establishing a large palace complex in Naniwa.  Why would they pull up stakes and move everything back to Asuka? So the sovereign, Karu, denied Naka no Oe's petition.  Regardless, Naka no Oe took his mother, the Queen Dowager, as well as Karu's own Queen, Hashibito and the younger royal princes, and he moved all of them back to Asuka, moving into the temporary palace of Kawabe.  The ministers and the various Daibu all followed him.  He basically moved the royal family and the court back to Asuka, without Karu's permission, and everyone followed him. We aren't told why this happened.  Was there a falling out between Naka no Oe and the Sovereign?  Was there some other issue that caused Naka no Oe to want to abandon the capital they had worked so hard to build? Karu was understandably upset by this apparent betrayal.  He expressed himself in a poem which he sent to his wife: KANAKITSUKE / AGAKAFU KOMA WA / HIKIDESEZU AGAKAFU KOMA WO / HITO MITSURAMUKA The pony which I keep/ I put shackles on / And led it not out Can anyone have seen / The pony which I keep? And if it wasn't enough that the people had left. We see once more, on the New Year's Day of 654, that the rats likewise left Naniwa and migrated towards Asuka.  This last one I certainly question as to whether or not it happened, but the meaning and symbolism is clear.  The Chroniclers are telling us that the effective capital was moving back to Asuka.  The time in Naniwa was limited. This doesn't appear to have negatively affected the fortunes of Naka no Oe and his supporters.  On the contrary: Nakatomi no Kamatari no Muraji, on this same New Year's Day, was granted the Shikwan, the purple cap, and his fief was increased.  The Toushi Kaden, the History of the Fujiwara House, says that it was increased by 8,000 households. It seems that the business of the government continued apace through 654, though it is a bit unclear just how things worked, given the split between Asuka and Naniwa.  Was Karu left alone in the giant complex he had built?  Or was it still where all of the government work happened?  If so, just how much were the high ministers missed, or were they working remotely, via messenger and post-horse? Whatever the situation, it would resolve by the end of the year.  On the 1st day of the 10th month, Naka no Oe learned that his uncle, the Sovereign, had taken ill.  Naka no Oe and the entire court returned to Naniwa to see him.  Nine days later, on the 10th day of the 10th month, Karu passed away in the state bedchamber he was around 57 or 58 years old.  He was temporarily interred in the southern courtyard, and Mozu no Hashi no Muraji no Doutoko oversaw the palace of temporary interment.  He would be buried in the Ohosaka Shinaga Tomb, which was built near the site of tombs associated with Kashikiyahime and others, south of the Yamato river, on the west side of the mountains that separate the Kawachi plain from the Nara basin. Two months later, Naka no Oe and his mother made it official, and formally moved to the temporary palace of Kawabe in Asuka.  Naka no Oe's mother, Takara Hime, would come to the throne on the third day of the first month of the new year, 655.  It would be her second time on the throne.   Since she reigned twice, the Chroniclers actually gave her two posthumous regnal names.  For the first reign they named her “Kougyoku Tennou”.  In the second reign they named her “Saimei Tennou”, to distinguish from her first reign on the throne.  As far as I know this has only happened twice—the second time being with Kouken, aka Shoutoku, Tennou in the late 8th century. Why she took the throne again is not addressed.  She had been the sovereign, stepping down during the Isshi Incident, when Soga no Iruka was killed in front of her.  At that time, Naka no Oe had been urged to take the throne, but he decided against it.  After all, Furubito no Oe was still around at that time, and seems to have had his own claim.  Naka no Oe couldn't take the throne while Furubito was still alive and, at the same time, claim to be the filial person that Confucian theory said he should be.  And so his uncle, Karu, took the throne, since nobody could really say anything against it.  Now, though, Furubito no Oe and Karu were both deceased.  Why didn't Naka no Oe, the Crown Prince, ascend the throne?  Again, we aren't given an answer.  There is one other thing that is possibly worth noting, however: Karu had a son.  This may be whom they are referring to as the “younger princes” who were brought to Asuka when everyone moved there.  This was Prince Arima.  He is believed to have been born in 640, so he would have been about 15 years old at the time of his father's death.  Naka no Oe was the Crown Prince, but did Arima also have a claim?  He was, after all, the male son of the most recent sovereign, Karu, and his queen, Hashibito hime.  This is something that we will definitely look at in a future episode. It should be noted that Naka no Oe was born in 626.  He would have been 18 or 19 years old during the time of the Isshi incident, and was only ten years old, 29 years old, when his mother took the throne for the second time, in 655.  She, on the other hand, was about 62 years old when she took the throne the second time.  The consensus is that even though she reigned as sovereign, the true power continued to rest with the young Naka no Oe and his clique, and they would continue to direct the government for the next several decades. And with that we largely bring to a close the Hakuchi era.  The era ended with Karu's death, and no new era was declared for Takara Hime's reign.  The period from the Hakuchi era to the start of the Nara period is often referred to as the Hakuho period.  An unofficial name taken from the names of the nengo on either side of it.  It often is used specifically to reference the art of the period, as more and more continental influence continued to pour in. Next episode, we'll take a look at the various interactions with the continent and go a little more into the politics of the time.  Takara Hime's second reign—for which she was posthumously given the name “Saimei Tennou”—dealt a lot with the continent, among other things.  Things on the Korean peninsula were heating up, and the Tang was continuing to push against those on their borders, both along the Silk Road to the West, but also against states like Goguryeo, in the northeast.  And yet it wasn't a time of constant warfare, either.  We'll do our best to look at what was happening. Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Sermon preached on Romans 8:12-17 by Brandon Buller on October 13, 2024.

Send us a textBrienne learns that she's been on the scent of the wrong Stark girl, and gets definitive intel on the Hound… or does she? Mackelly and Simon consider the probabilities.Chapter Review:Brienne of Tarth, Podrick Payne, Ser Hyle, and Septon Meribald reach Quiet Isle, an island in the mouth of the Trident that houses a penitential septry. They see a fearsome looking horse named Driftwood in the stables and a huge novice digging a grave. The future occupant had the misfortune to be in Saltpans when the purported Hound's raid took place.The Elder Brother of the Isle welcomes them and asks that septon Meribald hear confessions before he leaves. He tells them news from Saltpans. How the citizenry were left to their fate when Ser Quincy Cox barred the doors to his keep. Furthermore he has information for Brienne.He met the dying Sandor Clegane by the roadside and, while he could not give him the mercy he sought, he held the Hound as he died. He buried him and left his helmet to mark his grave. Obviously someone picked it up and wore it in Saltpans. He knows that Clegane was traveling with Arya, not Sansa, and she was alive when the Hound was left for dead. Driftwood is Clegane's horse Stranger.Characters/Places/Names/Events:Brienne of Tarth - Charged with rescuing Sansa Stark.Podrick Payne - Former squire to Tyrion Lannister, now traveling with Brienne.Ser Hyle Hunt - Captain in service to House Tarly. Former tormentor of Brienne.Septon Meribald - Itinerant Septon of the Riverlands.Sansa Stark - Eldest surviving Stark child. Currently in the Eyrie with Petyr Baelish.Sandor "The Hound" Clegane - Fallen Kingsguard. Former travel companion of Arya Stark.Stranger/Driftwood - Warhorse of Sandor Clegane. Equally bad tempered. Support the showSupport us: Buy us a Cup of Arbor Gold, or become a sustainer and receive cool perks Donate to our cause Use our exclusive URL for a free 30-day trial of Audible Buy or gift Marriott Bonvoy points through our affiliate link Rate and review us at Apple Podcasts, Spotify, podchaser.com, and elsewhere.Find us on social media: Discord Twitter @GhostsHarrenhal Facebook Instagram YouTube All Music credits to Ross Bugden:INSTAGRAM! : https://instagram.com/rossbugden/ (rossbugden) TWITTER! : https://twitter.com/RossBugden (@rossbugden) YOUTUBE! : https://www.youtube.com/watch?v=kthxycmF25M

Parables // The Parable of the Elder Brother   Luke 15:25-32 (NIV)““Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. So he called one of the servants and asked him what was going on. ‘Your brother has come,' he replied, ‘and your father has killed the fattened calf because he has him back safe and sound.' “The older brother became angry and refused to go in. So his father went out and pleaded with him. But he answered his father, ‘Look! All these years I've been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!' “ ‘My son,' the father said, ‘you are always with me, and everything I have is yours. But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.' ””  Symptoms of “the elder brother syndrome”1.     Projects judgment towards others and God.  2.     Inflated view of their own righteousness.    3.     Misunderstanding of God's grace. Matthew 20:8-15 (The Message)“'Call the workers and pay them their wages. Start with the last hired and go on to the first. Those hired at five o'clock came up and were each given a dollar.' When those who were hired first saw that, they assumed they would get far more. But they got the same, each of them one dollar. Taking the dollar, they groused angrily to the manager, ‘These last workers put in only one easy hour, and you just made them equal to us, who slaved all day under a scorching sun.' [sound like the older brother?] He replied to the one speaking for the rest, ‘Friend, I haven't been unfair. We agreed on the wage of a dollar, didn't we? So take it and go. I decided to give to the ones who came last the same as you. Can't I do what I want with my money? Are you going to get stingy because I am so generous?'” The loving father's message to the elder brother. 1.     It's not your works I cherish, it's you. 2.     All I have is yours. 3.     I want you to enjoy my party.

Summary The speaker discusses the parable of the prodigal son and explores the different characters in the story. He emphasizes the rejection of identifying with the prodigal son and encourages listeners to see themselves as the father or the jealous brother. The speaker also highlights the importance of reaching out to others and making new disciples. He questions why Christians often seek constant validation from God and suggests that it may stem from a lack of faith or an unhealthy obsession. The message concludes with a call to join in the mission of fulfilling God's work. Keywords parable, prodigal son, rejection, father, jealous brother, reaching out, discipleship, validation, faith, mission Takeaways The parable of the prodigal son invites us to see ourselves as the father or the jealous brother, rather than identifying solely with the prodigal son. As Christians, we are called to reach out to others and make new disciples, focusing on their journey with Christ rather than constantly seeking validation from God. We should have faith that God is always with us, even in the dry seasons, and trust in His presence and guidance. The story challenges us to take responsibility for fulfilling God's work and to act as His image-bearers in the world. Our mission as Christians is to go out and do good deeds, rather than solely relying on God's constant attention and reassurance. Reaching Out and Making New Disciples Fulfilling God's Work: Our Responsibility "Why are we so obsessed as strong Christians, why are we so obsessed with this constant need of validation from God?" "You've accepted Jesus in your life, He's always there, and He's even closer than before." "It's not always about my journey with Christ. Sometimes it's about, me help this person with their journey in Christ." Chapters 00:00 Introduction and Background 03:02 The Jealous Brother and Rejection 05:23 Identifying with Different Characters in the Story 07:42 Pushing People Away: Pharisees' Attitude 08:18 Obsession with Validation from God 09:26 The Father's Unconditional Love 11:09 Responsibility to Make New Disciples 12:15 God's Presence in the Dry Seasons 13:14 Invitation for the Elder Brother 14:03 Conclusion and Prayer --- Support this podcast: https://podcasters.spotify.com/pod/show/southernmisswesley/support

A new MP3 sermon from Lusaka Baptist Church is now available on SermonAudio with the following details: Title: The Treasure of Spiritual Adoption In Christ As Our Elder Brother Subtitle: Jesus Our All in All Speaker: Dr. Joel Beeke Broadcaster: Lusaka Baptist Church Event: Conference Date: 8/28/2024 Length: 71 min.

A lesson on Christ's humanity, and why His humanity matters.

A lesson on Christ's humanity, and why His humanity matters.

A lesson on Christ's humanity, and why His humanity matters.

In this week's podcast we talk about the Padres throwing a no-hitter. We talk about the Olympics. We talk about Biden dropping out. Then Joel closes us out with a devotional on the elder brother. 

In this message, Pastor Rusty continues the series with a look at how the Elder Brother should respond and live. 

A new MP3 sermon from Zion Presbyterian Church is now available on SermonAudio with the following details: Title: #6 - The Elder Brother Subtitle: Prodigal Son Speaker: Romesh Prakashpalan Broadcaster: Zion Presbyterian Church Event: Sunday - AM Date: 6/30/2024 Bible: Luke 15:25-32 Length: 51 min.

Watch live @ shoalcreek.churchonline.org   Watch more @ vimeo.com/shoalcreek   Follow us on Facebook   Twitter @shoalcreek   Blog Posts www.roymoran.com

We discuss the conclusion to our Lenten sermon series on the parable of the prodigal son.Preacher: Pastor Adam SteinbrennerSubmit Sermon Questions:Email | podcast@stjohndublin.orgLink to SermonChurch Website: stjohndublin.orgChurch Center: stjohndublin.churchcenter.comThank you to Higher Things Inc. for permission to use their recording of LSB 834 “O God, O Lord of Heaven and Earth”. (leader.higherthings.org)Thank you for listening to the Post-Sermon Podcast.

Homily, 03.03.2024 - Sunday of the Prodigal Son; the First Epistle of St. Paul to the Corinthians. (6:12-20); the Holy Gospel according to St. Luke. (15:11-32)

“Is not this insurgent movement truly wonderful? These rebels keep Sabbath as we do, they pray to God daily, they read the Scriptures, they break the idols, and they long for the time when, instead of those heathen temples, they shall have Christian chapels, and worship together with us… is it not a remarkable era in China?” — A Christian missionary wife about the Taiping Rebellion “Jesus our Elder Brother showed us the treacherous heart of this demon follower.” — Sign hanging around the neck of a man executed by the Taiping “Those who believe not in the true doctrine of God and Jesus, though they be old acquaintances, are still no friends of mine, but they are demons.” — Hong Xiuquan If I were to ask you which is the deadliest conflict in history, you'd probably answer WW II. But if I were to ask you which is the second deadliest conflict ever—at least according to most historians—I'd bet the number of raised hands would shrink quickly. And I'd also bet that a good percentage of those taking their chances with an answer would probably be wrong. So, welcome to the wildest, weirdest, biggest conflict in history that few people have heard about (that is…unless you are quite knowledgeable about Chinese history). Millions of troops took part in this war. Something in the neighborhood of 600 cities changed hands over decade and half of fighting. Conservative estimates place the dead around 20-30 millions (some estimates go as high as 100 millions.) For frame of references, this is deadlier than the Iraq War, the War in Afghanistan, the Vietnam War, the Korean War, the Spanish American War, the American Civil War and the American Revolution put together. We can also throw in the 7 Years War, all three Punic wars and all of the Crusades for good measure. In light of this, it may begin to make sense why several historians believe this is the bloodiest civil war of all time. It all began with a Chinese man who, in the mid-1800s, dreamed of becoming a scholar and receive a government job. Seems like an innocent start, right? Well, our wannabe intellectual, a certain Hong Xiuquan, experienced a major crisis when he realized that no matter how much he studied, he would not succeed at passing the imperial exams, that were the prerequisite to getting the career he dreamed of. The fact that he failed was more than a personal tragedy for Hong. Rather, this failure would trigger a sequence of events leading to the death of millions. This was easily the most costly F in the history of education. Broken to the core, he had a mental breakdown, and began to experience visions. These visions revealed to him that he was God's son, and Jesus' younger brother, and he was tasked by his heavenly relatives to clean China off any demonic influences in order to create the Kingdom of Heavenly Peace. His efforts to create this Heavenly Kingdom of Great Peace heralded a bloody civil war with a body count that would make most video gamers blush.In this episode, we follow Hong Xiuquan as he graduates from religious intolerance to armed insurrection against the government. We also run into angels torturing Confucius, ‘God' & ‘Jesus' & ‘Jesus' younger brother' leading an army to topple the Qing Dynasty, a massive army of sexually frustrated people, the capture of Nanjing, Quentin Tarantino's Biblical tales, the Taiping turning into The Sopranos, ‘Jesus' younger brother' placing a hit on ‘God's Voice', and much more. If you feel generous and enjoy History on Fire, please consider joining my Patreon at https://www.patreon.com/historyonfire to access plenty of bonus content. All the links to History on Fire social media can be found at https://linktr.ee/danielebolelli Including the HOF YouTube Channel: https://www.youtube.com/channel/UCFCiqHbWJO26nFzUP-Eu55Q Substack: https://substack.com/@danielebolelliInstagram: https://www.instagram.com/historyonfire/TikTok: https://www.tiktok.com/@historyonfirepodcast Bison is some of the healthiest meat you could possibly eat. Get yours at https://dakotapurebison.com/ History on Fire listeners get a discount by using the code HOF10 at checkout. If you'd like to go to Japan for a historical tour with yours truly as a guide, please check out https://geeknationtours.com/tours/signature-battlefield-series-classic-samurai-from-the-gempei-war-to-the-mongol-invasions-2023/And a big thank you to the sponsor for today's episode, Factor, America's #1 Ready-To-Eat Meal Delivery Service. Head to FACTOR MEALS dot com slash historyonfire50 and use code historyonfire50 to get 50% off. That's code historyonfire50 at FACTOR MEALS dot com slash historyonfire50 to get 50% off!Also, thank you to St. John's College for sponsoring this episode. Please, check out https://www.sjc.edu/podcast

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Support us on Patreon:Apply for Saint Paul's House of FormationEmail usMusic by Richard Proulx and the Cathedral Singers from Sublime Chant. Copyright GIA Publications

Breaking down the importance, details, participants and impact of the decisive battle during Robert's Rebellion. From Jon Connington to Dany to Barristan to almost every Stark and most of the Lannister POV's, not to mention non-POV's who were there like Wyman Manderly, Roose Bolton and Elder Brother, we have a lot of accounts of what happened that day... but also quite a few mysteries, and several instances of dreams and prophecies which refer to it. Try Smile Brilliant: Smilebrilliant.com - use the code "westeros" for 20% off Bonus Eps & More - www.patreon.com/historyofwesteros Shirts & Stickers - historyofwesteros.threadless.com  Nina: goodqueenaly.tumblr.comSean's YouTube: bit.ly/3818H9X www.historyofwesteros.com