Podcasts about forbidden books

Rerun: Circulated in some form since the 16th century, the ‘Index of Forbidden Books' was quietly discontinued by Pope Paul VI on 14th June, 1966. In its 400-year+ history, the Index Librorum Prohibitorum had censored hundreds of authors including the German astrologer Keppler, the philosopher Kant, and Protestant theologians Martin Luther and John Calvin. But Darwin wasn't included - because all books about atheism were automatically considered heretical. In this episode, Rebecca, Arion and Olly explain the processes behind the scenes; revisit some choice exchanges between Catholic scholars; and reveal the books they'd ban forever - if only they could... Further Reading: • ‘Roman Catholics: The Issue of Imprimatur' (TIME, 1966): http://content.time.com/time/subscriber/article/0,33009,836269,00.html • Wikipedia's list of Authors and Works in the Index: https://en.wikipedia.org/wiki/List_of_authors_and_works_on_the_Index_Librorum_Prohibitorum • ‘Vatican: Forbidden Works' from Journeyman Pictures: https://www.youtube.com/watch?v=j_S81oSR2AA ‘Why am I hearing a rerun?' Each Thursday and Friday we repeat stories from our archive of 800+ episodes, so we can maintain the quality of our independent podcast and bring you fresh, free content every Monday-Wednesday…  … But

Full Transcripts, resources and more: hell.bio/notes —Ami, Abby, and Misty talk about worldly literature, fiction, and the church. They discuss their experiences with forbidden books and the Adventist attitude towards fiction in general, and ask their friends if they read any forbidden books.Buy Santiago a coffee • Support on Patreon —Have a story to share? Write to us, send a DM or voice message on Instagram, or leave a voicemail at (301) 750-8648‬. We take your privacy seriously: Privacy Policy —Twitter • TikTok • Instagram • YouTube • Facebook —Credits: Abby and Ami, creators of the Seventh-day Atheist Podcast • Music: Hall of the Mountain King Kevin MacLeod (incompetech.com) • Licensed under Creative Commons: By Attribution 3.0 License

The Dialogue Concerning the Two Chief World Systems (Dialogo sopra i due massimi sistemi del mondo) is a 1632 Italian-language book by Galileo Galilei comparing the Copernican system with the traditional Ptolemaic system. It was translated into Latin as Systema cosmicum (English: Cosmic System) in 1635 by Matthias Bernegger. The book was dedicated to Galileo's patron, Ferdinando II de' Medici, Grand Duke of Tuscany, who received the first printed copy on February 22, 1632. Download your copy of Galileo's Dialogue Concerning the Two Chief World Systems in auidiobook form here https://BrianKeating.com/dialogue Background In the Copernican system, the Earth and other planets orbit the Sun, while in the Ptolemaic system, everything in the Universe circles around the Earth. The Dialogue was published in Florence under a formal license from the Inquisition. In 1633, Galileo was found to be "vehemently suspect of heresy" based on the book, which was then placed on the Index of Forbidden Books, from which it was not removed until 1835 (after the theories it discussed had been permitted in print in 1822). In an action that was not announced at the time, the publication of anything else he had written or ever might write was also banned in Catholic countries. Overview While writing the book, Galileo referred to it as his Dialogue on the Tides, and when the manuscript went to the Inquisition for approval, the title was Dialogue on the Ebb and Flow of the Sea. He was ordered to remove all mention of tides from the title and to change the preface because granting approval to such a title would look like approval of his theory of the tides using the motion of the Earth as proof. As a result, the formal title on the title page is Dialogue, which is followed by Galileo's name, academic posts, and followed by a long subtitle. The name by which the work is now known was extracted by the printer from the description on the title page when permission was given to reprint it with an approved preface by a Catholic theologian in 1744. This must be kept in mind when discussing Galileo's motives for writing the book. Although the book is presented formally as a consideration of both systems (as it needed to be in order to be published at all), there is no question that the Copernican side gets the better of the argument. Structure The book is presented as a series of discussions, over a span of four days, among two philosophers and a layman: Salviati argues for the Copernican position and presents some of Galileo's views directly, calling him the "Academician" in honor of Galileo's membership in the Accademia dei Lincei. He is named after Galileo's friend Filippo Salviati (1582–1614). Sagredo is an intelligent layman who is initially neutral. He is named after Galileo's friend Giovanni Francesco Sagredo (1571–1620). Simplicio, a dedicated follower of Ptolemy and Aristotle, presents the traditional views and the arguments against the Copernican position. He is supposedly named after Simplicius of Cilicia, a sixth-century commentator on Aristotle, but it was suspected the name was a double entendre, as the Italian for "simple" (as in "simple minded") is "semplice".Simplicio is modeled on two contemporary conservative philosophers, Lodovico delle Colombe (1565–1616?), Galileo's opponent, and Cesare Cremonini (1550–1631), a Paduan colleague who had refused to look through the telescope. Colombe was the leader of a group of Florentine opponents of Galileo's, which some of the latter's friends referred to as "the pigeon league". Join PragerU: www.prageru.com Learn more about your ad choices. Visit megaphone.fm/adchoices

What makes a book bad? Does it have to be nonsensical? Heretical? Libellous? Sexy?Well for 500 years, a panel from the Roman Catholic Church attempted to grapple with this distinction.Today Betwixt the Sheets, we find out what this collection of people deemed unsafe for the eyes of their worshippers.Kate is joined by Robin Vose, a professor of history at St Thomas University in Canada to find out what made the cut, and what didn't.*WARNING there are naughty words in this episode*Produced by Charlotte Long and Sophie Gee. Edited and mixed by Anisha Deva.Betwixt the Sheets: The History of Sex, Scandal & Society. A podcast by History Hit.For more History Hit content, subscribe to our newsletters here.If you'd like to learn even more, we have hundreds of history documentaries, ad-free podcasts, and audiobooks at History Hit - subscribe today!You've been listening to a History Hit podcast. Please take a couple of minutes to fill out this survey with your feedback, we'd really appreciate it. Hosted on Acast. See acast.com/privacy for more information.

Rene Descartes was kind of a dick.His famous saying, “I think, therefore I am,” is nothing less than a wholesale rejection of all authority—even objective truth—in favor of a defecated rationality and fierce subjectivism that belittles anything outside one's own mind.The modern attitude created by Descartes does two things:1. It enshrines one's own beliefs or preferences as the exclusive source of truth (fierce subjectivism).2. It elevates the logic that flows from that fierce subjectivism (defecated rationality) into a truth (my truth, your truth, his/her/its truth, etc.).If you draw a thick cocaine line from Descartes to today's Trans Wars, you'd be drawing coke lines better than Hunter Thompson.Accused of being an atheist, Descartes claimed to be a “devout Catholic,”[i]but he left his Catholic France to live among the Calvinists and Jews in the Netherlands. He espouses odd (and bizarre) theories about the soul. He spent his final days as the court philosopher for the Lutheran Queen Christina of Sweden and died without Last Rites.One academic thinks that Descartes was such a poor Catholic that a priest thought his example would prevent Queen Christina from converting to Catholicism, so the priest poisoned the father of modernity by lacing a host with arsenic. The story doesn't ring true—a priest who cares enough about Catholicism wouldn't desecrate the host like that—but hey, the Queen converted after Descartes' death so maybe.The Pope thought Descartes was kind of a dick. Urban VIII put Descartes' writings on the Index of Forbidden Books about a dozen years after Descartes died.Pascal Surpassed DescartesBut most people thought Descartes was brilliant. He was the toast of Europe. But Descartes wasn't the smartest guy in Europe. Heck, he wasn't even the smartest guy in France.A young upstart was his intellectual superior. Descartes knew it and resented it (did I mention Descartes was kind of a dick?).When the 16-year-old Blaise Pascal published a mathematical paper on conic sections when Descartes was 43, Descartes knew he'd been eclipsed when he was at the height of his intellectual power and reputation. At first, he refused to believe someone as young as Pascal could've written something so impressive, but when he learned that it was true, Descartes turned to belittling him. When Pascal invented the syringe and the hydraulic press, Descartes mocked him and said Pascal had “too much vacuum in his head.”Show notes here

Show notes here Rene Descartes was kind of a dick. His famous saying, “I think, therefore I am,” is nothing less than a wholesale rejection of all authority—even objective truth—in favor of a defecated rationality and fierce subjectivism that belittles anything outside one's own mind. The modern attitude created by Descartes does two things: 1. It enshrines one's own beliefs or preferences as the exclusive source of truth (fierce subjectivism). 2. It elevates the logic that flows from that fierce subjectivism (defecated rationality) into a truth (my truth, your truth, his/her/its truth, etc.). If you draw a thick cocaine line from Descartes to today's Trans Wars, you'd be drawing coke lines better than Hunter Thompson. Accused of being an atheist, Descartes claimed to be a “devout Catholic,”[i]but he left his Catholic France to live among the Calvinists and Jews in the Netherlands. He espouses odd (and bizarre) theories about the soul. He spent his final days as the court philosopher for the Lutheran Queen Christina of Sweden and died without Last Rites. One academic thinks that Descartes was such a poor Catholic that a priest thought his example would prevent Queen Christina from converting to Catholicism, so the priest poisoned the father of modernity by lacing a host with arsenic. The story doesn't ring true—a priest who cares enough about Catholicism wouldn't desecrate the host like that—but hey, the Queen converted after Descartes' death so maybe. The Pope thought Descartes was kind of a dick. Urban VIII put Descartes' writings on the Index of Forbidden Books about a dozen years after Descartes died. Pascal Surpassed Descartes But most people thought Descartes was brilliant. He was the toast of Europe. But Descartes wasn't the smartest guy in Europe. Heck, he wasn't even the smartest guy in France. A young upstart was his intellectual superior. Descartes knew it and resented it (did I mention Descartes was kind of a dick?). When the 16-year-old Blaise Pascal published a mathematical paper on conic sections when Descartes was 43, Descartes knew he'd been eclipsed when he was at the height of his intellectual power and reputation. At first, he refused to believe someone as young as Pascal could've written something so impressive, but when he learned that it was true, Descartes turned to belittling him. When Pascal invented the syringe and the hydraulic press, Descartes mocked him and said Pascal had “too much vacuum in his head.”

In this Episode we take a look back at the Lost & Forbidden books in our Bible, Where our Bible came from, And why it matters.

Circulated in some form since the 16th century, the ‘Index of Forbidden Books' was quietly discontinued by Pope Paul VI on 14th June, 1966.In its 400-year+ history, the Index Librorum Prohibitorum had censored hundreds of authors including the German astrologer Keppler, the philosopher Kant, and Protestant theologians Martin Luther and John Calvin. But Darwin wasn't included - because all books about atheism were automatically considered heretical.In this episode, Rebecca, Arion and Olly explain the processes behind the scenes; revisit some choice exchanges between Catholic scholars; and reveal the books they'd ban forever - if only they could...Further Reading:• ‘Roman Catholics: The Issue of Imprimatur' (TIME, 1966): http://content.time.com/time/subscriber/article/0,33009,836269,00.html• Wikipedia's list of Authors and Works in the Index: https://en.wikipedia.org/wiki/List_of_authors_and_works_on_the_Index_Librorum_Prohibitorum• ‘Vatican: Forbidden Works' from Journeyman Pictures:https://www.youtube.com/watch?v=j_S81oSR2AAFor bonus material and to support the show, visit Patreon.com/RetrospectorsWe'll be back tomorrow! Follow us wherever you get your podcasts: podfollow.com/RetrospectorsThe Retrospectors are Olly Mann, Rebecca Messina & Arion McNicoll, with Matt Hill.Theme Music: Pass The Peas. Announcer: Bob Ravelli. Graphic Design: Terry Saunders. Edit Producer: Emma Corsham.Copyright: Rethink Audio / Olly Mann 2021. See acast.com/privacy for privacy and opt-out information.

Why did the #Catholic #Church have a list of #forbiddenbooks?, why do #Catholics #pray to #Mary?, was #MartinLuther excommunicated?, how long did the #HolySpirit descend on the #Apostles for during #Pentecost?, and does being saved make it impossible for you to #sin? #Jesus #Catholicism #Christianity

[My website](imnogenius.carrd.co) imnogenius.carrd.co [Zedge wallpaper](https://www.zedge.net/wallpaper/c50de121-021f-4af4-ba2e-6f716851ed40?utm_source=web&utm_medium=item&utm_campaign=sharing) https://www.zedge.net/wallpaper/c50de121-021f-4af4-ba2e-6f716851ed40?utm_source=web&utm_medium=item&utm_campaign=sharing [Rick astley’s birthday gift](https://overcast.fm/+jqOfBNdBs/12:49) https://overcast.fm/+jqOfBNdBs/12:49 [List of forbidden books wiki](https://en.wikipedia.org/wiki/Index_Librorum_Prohibitorum) https://en.wikipedia.org/wiki/Index_Librorum_Prohibitorum [The Roman index of forbidden books](https://play.google.com/store/books/details/The_Roman_Index_of_Forbidden_Books?id=Z_08gwm8xmIC&hl=en&gl=US) https://play.google.com/store/books/details/The_Roman_Index_of_Forbidden_Books?id=Z_08gwm8xmIC&hl=en&gl=US [David Daniel’s book](https://archive.org/details/bibleinenglishit0000dani) https://archive.org/details/bibleinenglishit0000dani Here is an iCloud link to all of the articles and some of them even have highlights for your reading pleasure https://www.icloud.com/iclouddrive/0lo3xXvJrnEi_riqMtsZsJN4A#Bible Go to Etsy and check out Dvorakshoppe.com

We open up ‘the world’s best collection of forbidden books’ and consider current restrictions on free expression, plus two librarians talk weeding and Awful Library Books.

David Michael Slater is a teacher and an acclaimed author of over 20 works of fiction for children, teens, and adults. His work for children includes the picture books Cheese Louise!, The Boy & the Book, and Hanukkah Harvie vs. Santa Claus; the early chapter book series Mysterious Monsters; and the teen series Forbidden Books. David's work for adults includes the comic-drama Fun & Games, which the New York Journal of Books called “hilarious.” David's newest book, We're Doing It Wrong, has received a lot of attention and is now the name of his podcast.

Popular conceptions of Catholic censorship, symbolized above all by the Index of Forbidden Books, figure prominently in secular definitions of freedom. To be intellectually free is to enjoy access to knowledge unimpeded by any religious authority. But how would the history of freedom change if these conceptions were false? In Reading and Rebellion in Catholic Germany, 1770-1914 (Cambridge University Press, 2019), Jeffrey T. Zalar exposes the myth of faith-based intellectual repression. Catholic readers disobeyed the book rules of their church in a vast apostasy that raised personal desire and conscience over communal responsibility and doctrine. This disobedience sparked a dramatic contest between lay readers and their priests over proper book behavior that played out in homes, schools, libraries, parish meeting halls, even church confessionals. The clergy lost this contest in a fundamental reordering of cultural power that helped usher in contemporary Catholicism. Michael E. O'Sullivan is Professor of History at Marist College where he teaches courses about Modern Europe. He published Disruptive Power: Catholic Women, Miracles, and Politics in Modern Germany, 1918-1965 with University of Toronto Press in 2018.

Popular conceptions of Catholic censorship, symbolized above all by the Index of Forbidden Books, figure prominently in secular definitions of freedom. To be intellectually free is to enjoy access to knowledge unimpeded by any religious authority. But how would the history of freedom change if these conceptions were false? In Reading and Rebellion in Catholic Germany, 1770-1914 (Cambridge University Press, 2019), Jeffrey T. Zalar exposes the myth of faith-based intellectual repression. Catholic readers disobeyed the book rules of their church in a vast apostasy that raised personal desire and conscience over communal responsibility and doctrine. This disobedience sparked a dramatic contest between lay readers and their priests over proper book behavior that played out in homes, schools, libraries, parish meeting halls, even church confessionals. The clergy lost this contest in a fundamental reordering of cultural power that helped usher in contemporary Catholicism. Michael E. O'Sullivan is Professor of History at Marist College where he teaches courses about Modern Europe. He published Disruptive Power: Catholic Women, Miracles, and Politics in Modern Germany, 1918-1965 with University of Toronto Press in 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices

Popular conceptions of Catholic censorship, symbolized above all by the Index of Forbidden Books, figure prominently in secular definitions of freedom. To be intellectually free is to enjoy access to knowledge unimpeded by any religious authority. But how would the history of freedom change if these conceptions were false? In Reading and Rebellion in Catholic Germany, 1770-1914 (Cambridge University Press, 2019), Jeffrey T. Zalar exposes the myth of faith-based intellectual repression. Catholic readers disobeyed the book rules of their church in a vast apostasy that raised personal desire and conscience over communal responsibility and doctrine. This disobedience sparked a dramatic contest between lay readers and their priests over proper book behavior that played out in homes, schools, libraries, parish meeting halls, even church confessionals. The clergy lost this contest in a fundamental reordering of cultural power that helped usher in contemporary Catholicism. Michael E. O’Sullivan is Professor of History at Marist College where he teaches courses about Modern Europe. He published Disruptive Power: Catholic Women, Miracles, and Politics in Modern Germany, 1918-1965 with University of Toronto Press in 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices

Popular conceptions of Catholic censorship, symbolized above all by the Index of Forbidden Books, figure prominently in secular definitions of freedom. To be intellectually free is to enjoy access to knowledge unimpeded by any religious authority. But how would the history of freedom change if these conceptions were false? In Reading and Rebellion in Catholic Germany, 1770-1914 (Cambridge University Press, 2019), Jeffrey T. Zalar exposes the myth of faith-based intellectual repression. Catholic readers disobeyed the book rules of their church in a vast apostasy that raised personal desire and conscience over communal responsibility and doctrine. This disobedience sparked a dramatic contest between lay readers and their priests over proper book behavior that played out in homes, schools, libraries, parish meeting halls, even church confessionals. The clergy lost this contest in a fundamental reordering of cultural power that helped usher in contemporary Catholicism. Michael E. O’Sullivan is Professor of History at Marist College where he teaches courses about Modern Europe. He published Disruptive Power: Catholic Women, Miracles, and Politics in Modern Germany, 1918-1965 with University of Toronto Press in 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices

Popular conceptions of Catholic censorship, symbolized above all by the Index of Forbidden Books, figure prominently in secular definitions of freedom. To be intellectually free is to enjoy access to knowledge unimpeded by any religious authority. But how would the history of freedom change if these conceptions were false? In Reading and Rebellion in Catholic Germany, 1770-1914 (Cambridge University Press, 2019), Jeffrey T. Zalar exposes the myth of faith-based intellectual repression. Catholic readers disobeyed the book rules of their church in a vast apostasy that raised personal desire and conscience over communal responsibility and doctrine. This disobedience sparked a dramatic contest between lay readers and their priests over proper book behavior that played out in homes, schools, libraries, parish meeting halls, even church confessionals. The clergy lost this contest in a fundamental reordering of cultural power that helped usher in contemporary Catholicism. Michael E. O’Sullivan is Professor of History at Marist College where he teaches courses about Modern Europe. He published Disruptive Power: Catholic Women, Miracles, and Politics in Modern Germany, 1918-1965 with University of Toronto Press in 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices

Popular conceptions of Catholic censorship, symbolized above all by the Index of Forbidden Books, figure prominently in secular definitions of freedom. To be intellectually free is to enjoy access to knowledge unimpeded by any religious authority. But how would the history of freedom change if these conceptions were false? In Reading and Rebellion in Catholic Germany, 1770-1914 (Cambridge University Press, 2019), Jeffrey T. Zalar exposes the myth of faith-based intellectual repression. Catholic readers disobeyed the book rules of their church in a vast apostasy that raised personal desire and conscience over communal responsibility and doctrine. This disobedience sparked a dramatic contest between lay readers and their priests over proper book behavior that played out in homes, schools, libraries, parish meeting halls, even church confessionals. The clergy lost this contest in a fundamental reordering of cultural power that helped usher in contemporary Catholicism. Michael E. O’Sullivan is Professor of History at Marist College where he teaches courses about Modern Europe. He published Disruptive Power: Catholic Women, Miracles, and Politics in Modern Germany, 1918-1965 with University of Toronto Press in 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices

Popular conceptions of Catholic censorship, symbolized above all by the Index of Forbidden Books, figure prominently in secular definitions of freedom. To be intellectually free is to enjoy access to knowledge unimpeded by any religious authority. But how would the history of freedom change if these conceptions were false? In Reading and Rebellion in Catholic Germany, 1770-1914 (Cambridge University Press, 2019), Jeffrey T. Zalar exposes the myth of faith-based intellectual repression. Catholic readers disobeyed the book rules of their church in a vast apostasy that raised personal desire and conscience over communal responsibility and doctrine. This disobedience sparked a dramatic contest between lay readers and their priests over proper book behavior that played out in homes, schools, libraries, parish meeting halls, even church confessionals. The clergy lost this contest in a fundamental reordering of cultural power that helped usher in contemporary Catholicism. Michael E. O’Sullivan is Professor of History at Marist College where he teaches courses about Modern Europe. He published Disruptive Power: Catholic Women, Miracles, and Politics in Modern Germany, 1918-1965 with University of Toronto Press in 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices

Popular conceptions of Catholic censorship, symbolized above all by the Index of Forbidden Books, figure prominently in secular definitions of freedom. To be intellectually free is to enjoy access to knowledge unimpeded by any religious authority. But how would the history of freedom change if these conceptions were false? In Reading and Rebellion in Catholic Germany, 1770-1914 (Cambridge University Press, 2019), Jeffrey T. Zalar exposes the myth of faith-based intellectual repression. Catholic readers disobeyed the book rules of their church in a vast apostasy that raised personal desire and conscience over communal responsibility and doctrine. This disobedience sparked a dramatic contest between lay readers and their priests over proper book behavior that played out in homes, schools, libraries, parish meeting halls, even church confessionals. The clergy lost this contest in a fundamental reordering of cultural power that helped usher in contemporary Catholicism. Michael E. O’Sullivan is Professor of History at Marist College where he teaches courses about Modern Europe. He published Disruptive Power: Catholic Women, Miracles, and Politics in Modern Germany, 1918-1965 with University of Toronto Press in 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices

Popular conceptions of Catholic censorship, symbolized above all by the Index of Forbidden Books, figure prominently in secular definitions of freedom. To be intellectually free is to enjoy access to knowledge unimpeded by any religious authority. But how would the history of freedom change if these conceptions were false? In Reading and Rebellion in Catholic Germany, 1770-1914 (Cambridge University Press, 2019), Jeffrey T. Zalar exposes the myth of faith-based intellectual repression. Catholic readers disobeyed the book rules of their church in a vast apostasy that raised personal desire and conscience over communal responsibility and doctrine. This disobedience sparked a dramatic contest between lay readers and their priests over proper book behavior that played out in homes, schools, libraries, parish meeting halls, even church confessionals. The clergy lost this contest in a fundamental reordering of cultural power that helped usher in contemporary Catholicism. Michael E. O’Sullivan is Professor of History at Marist College where he teaches courses about Modern Europe. He published Disruptive Power: Catholic Women, Miracles, and Politics in Modern Germany, 1918-1965 with University of Toronto Press in 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices

Books which were quoted from and referred to in our Bible today -- But are not in our Bible.

Lost and Forbidden Books Part II by God Beyond The Bible

Do you have a book that you felt the need to read it in secret? What were they? I have a bunch ad we are going to talk about the book we want to hide. Please like this page, follow me on Twitter, subscribe on iTunes or Youtube and join me at http://devingalaudet.com/dad to learn more about my memoir, 10,000 Miles with my Dead Father's Ashes.

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church's Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by...

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Author : Andrew K. Hoe Narrator : Andrew K. Hoe Host : Marguerite Kenner Audio Producer : Jeremy Carter Discuss on Forums Cast of Wonders 272: Banned Books Week – The Forbidden Books of Da Lin Monastery is a Cast of Wonders original. Don’t miss our other Banned Books Week episodes. Theme music is “Appeal […] The post Cast of Wonders 272: Banned Books Week – The Forbidden Books of Da Lin Monastery appeared first on Cast of Wonders.

The Great Book Swap, Indigenous Literacy Foundation http://www.greatbookswap.org.au/ The Sydney Story Factory Pen to Paper Challenge http://www.sydneystoryfactory.org.au/pen-to-paper-challenge/ My Pen to Paper Challenge Page https://give.everydayhero.com/au/angharad-1#/?_k=x7wd87 Banned Books Week http://www.bannedbooksweek.org/ Banned Books Scavenger Hunt http://www.npr.org/2016/09/15/494119440/in-banned-books-scavenger-hunt-the-prize-is-literary-smut Forbidden Books Humble Bundle https://www.humblebundle.com/books/forbidden-books-book-bundle?mcID=102%3A57e026c3486e541452508b65%3Aot%3A56c3dfdb733462ca8940ff00%3A1&utm_source=Humble+Bundle+Newsletter&utm_medium=email&utm_campaign=2016_09_21_Forbidden_Books&linkID=57e2caae7a03d458318b4568&utm_content=logo Roald Dahl Day http://www.roalddahl.com/create-and-learn/join-in/roald-dahl-day My Roald Dahl Readathon Reviews https://tintededges.wordpress.com/tag/roald-dahl/ Oxford Roald Dahl Dictionary http://www.abc.net.au/news/2016-09-12/roald-dahl-100-a-guide-to-the-gobblefunk/7832918 The World's Most Mysterious Book http://www.sciencealert.com/this-researcher-says-he-has-evidence-that-world-s-most-mysterious-book-is-an-elaborate-hoax Chasseurs de Livres http://www.msn.com/en-us/news/offbeat/belgians-are-hunting-books-instead-of-pokemon/ar-BBw6N9W https://www.facebook.com/groups/554284188095002/ The ACT Book of the Year https://www.surveymonkey.com/r/bookoftheyear The Skeleton Diaries https://www.facebook.com/skeletondiaries/ Alabama Library to Enforce Jail Sentences on Overdue Books http://www.independent.co.uk/news/world/americas/alabama-library-to-enforce-jail-sentences-on-overdue-books-a7224156.html Mobile Phone Found in Book Spine in Prison http://www.abc.net.au/news/2016-09-15/mobile-phone-linked-to-brothers-4-life-founder-found-in-jail/7850068 Neil Gaiman Norse Mythology Book Cover https://www.facebook.com/neilgaiman/videos/10153812363801016/ The Dark Tower Film Stills http://www.ew.com/gallery/dark-tower-images Pottermore Patronus Test https://my.pottermore.com/patronus

My goal this week is to answer common and controversial questions about the Divine Mercy of Jesus: Was Faustina’s work placed on the Index of Forbidden Books? Why? How did Saint John Paul II rehabilitate Saint Faustina’s devotion to the Divine Mercy? Is the Divine Mercy Promise something distinct form the plenary indulgence? Does Jesus appear to people after death to give them a second chance? Are you ready? Weekly Joke: Noah and the snakes Announcements: Holy Land Pilgrimage with Taylor (click here to learn more about the pilgrimage) New Saint Thomas Institute “shout outs” (newsaintthomas.com) Tip of the week: Something Other Than God by Jennifer Fulwiler Proverb of the week: Proverbs 20:20 Featured Segment: Divine Mercy: 5 Common Questions Saint of the Week: Saint Faustina Latin word of the week: Misericordia Click to Listen: Podcast #033 Divine Mercy: 5 Common Questions If audio player does not show up in your email or browser, please click here to listen. Please Share Your Feedback 112,320 downloads on iTunes as of today. A huge “THANK YOU” to all 169 (!) of you who wrote amazing 5-star reviews at iTunes. If you’re new, you can rate this podcast by clicking here and then “View in iTunes.” From there you can leave a review. I appreciate you for this! Thank you! And please subscribe (FREE) to this podcast in iTunes and get my new podcast every Wednesday morning. Please click here for an easy way to leave a question for Taylor. Podcast Archive # Title Released 032 4 Sections of Hell 04/23/2014 031 Meet The Saint Version of You 04/16/2014 030 Should You Be an Optimist? 04/09/2014 029 Finding Fellowship like Samwise Gamgee 04/01/2014 028 Demons, Snakes, and Ticks: Lessons from a Hunting Trip 03/26/2014 027 How to Make an Eternal Impact with Your Life 03/19/2014 026 Thoughts on My Pilgrimage to Our Lady of Guadalupe 02/26/2014 025 Why is the Catholic Church Roman? 02/19/2014 024 The Seven Lies We Believe About Our Failures 02/11/2014 023 How to Restart Your Mental Computer 02/06/2014 022 Top Five Productivity Tips from Thomas Aquinas 01/29/2014 021 Did You Miss God’s Plan for Your Life? 01/23/2014 020 When Prayer Becomes a Chore 01/15/2014 019 12 Attributes of a Baptized Christian 01/08/2014 018 A Podcast Against Bitter Catholics! 12/30/2013 017 Mary’s Painless Delivery of Christ Explained 12/18/2013 016 Our Lady of Guadalupe and Saint Luke (Plus How to Set Goals) 12/11/2013 015 Total Consecration to Mary 12/04/2013 014 What’s Your Apostolate? 11/27/2013 013 6 Items for the Liturgy of Your Life 11/20/2013 012 Why You Should Be More Creative 11/13/2013 011 Why Did They Stop Teaching Virtue? 11/06/2013 010 How Do Saints Hear Our Prayers? 10/30/2013 009 My Opinion of Martin Luther 10/23/2013 008 My Top 5 Daily Prayers 10/16/2013 007 Your Guardian Angel 10/03/2013 006 How You Can Convert 7 Billion People 09/25/2013 005 3 Strategies for a Marriage that Sings! 09/18/2013 004 4 Step Plan When Family Leave the Faith 09/12/2013 003 5 Tools for Deep Daily Prayer Life 09/04/2013 002 Three Tips to Increase Your Passion for Life 08/28/2013 001 How to Find a Spiritual Director 08/18/2013 The post #033: Divine Mercy: 5 Common Questions [Podcast] appeared first on Taylor Marshall.

Letter 4 - Confidence in God in the Face of Difficulty Guastalla, January 16, 1534To Giovan Giacomo Piccinini,47 beloved brother in Christ. In the house of the Illustrious LadyCountess of Guastalla.48   At St. Ambrose’s.  In Milan  VERY DEAR BROTHER IN CHRIST, GREETINGS.I am only writing this letter to greet you and to tell you, on behalf of our Father, that neither you nor we need to worry about the present troublesome situations and any future ones, since none of us bears the burden;  he does.It is well known how he was always displeased with those who are negligent and unwilling to help themselves.  Therefore, as far as we are concerned, let us strive not to fall into these very shortcomings, for Jesus Crucified will take care of the matter either by Himself or through our Father’s intercession.  And so, we should not make too much fuss about what is going on because everything is possible with God—an undeniable truth that we almost touch with our own hands.I will say no more.  Soon you will come to know everything by word of mouth, though neither you nor we should be anxious to know the results. It is enough and, I would say, more than enough, that we follow the way of the cross, according to which it is sufficient to know whether it is a virtue or a fault to do something or to omit it.  All we have to do, then, is to eliminate all fruitless curiosity and get to work.  I am sure you have no idle curiosity, and that’s good.  What I have just said is meant to make you somewhat aware of how we all feel about it.And here I stop, except to remind you that the letters I write to you are strictly personal; keep them a secret and never show them to anyone at all.  Should Mr. Gerolamo, the doctor,55 happen to give you a letter, insert it in yours and send them to me; but be careful to give them to trusty carriers, making sure that they deliver them; otherwise, keep them until you find a trusty one.Remember me as well as everybody here to Madonna [Torelli],56 to Angela [Negri]57 and Porzia [Negri]58 and their sister,59 to Caterina [Candiani]60 and to the other women of our group, and to Mr. Giacomo Antonio [Morigia]61 and Francesco Crippa.62From Guastalla, January 16, 1534.Your brother in Christ, Anthony M. Zaccaria, PriestREFLECTIONS We are never alone in our difficulties. God is with us; he never abandons us. The saints too intercede for us and protect us.We strive to do our duty diligently, for God does not help the negligent, the lazy and the idle.When we try our best, the Lord will provide for the rest; for the Lord is a great provider and he continually sustains us.Following the example of Christ, our Savior, we must accept our crosses willingly. QUESTIONSDo I sometimes feel that God pays no attention to me and he does not listen and cares about me?Don’t I see it as a failure in my duty when I say, “It makes no difference since God abandons no one;” thus, I expect God to do also that which is my duty?Do I truly believe that God who looks after the lilies of the field will not certainly neglect me who have been redeemed by Christ’s blood?Am I willing to accept my daily crosses, following the example of Christ who carried his cross to Calvary?  FOOTNOTES  47. See Introduction of this letter.48. See n. 12.49. For Anthony Mary’s numerous expressions of reverence and affection for Fra Battista da Crema seeLetters I (Introduction), IV, V, VII, and X.50. See Orazio Premoli, Fra Battista da Crema secondo documenti inediti (Rome: Desclée, 1910) 34–35.  Carafa’s blind hostility toward Fra Battista da Crema climaxed with the inclusion of all his writings in theIndex of Forbidden Books which was first issued by Carafa himself as Pope Paul IV in 1559.  They were removed in 1900 three years after Anthony Mary’s canonization.  In 1552 the Holy Office had already censured Fra Battista’s doctrine as “partly scandalous, partly heretical, partly suspect in matters of faith, and hence to be shunned by all Christians” (Atti della Visita Canonica di Mons. Marini, 1552, General Archives, Rome).  These developments were all the more surprising in the light of the most favorable approval by Church authorities, which Fra Battista enjoyed during his lifetime.  See Vittorio Michelini, I Barnabiti (Milan: NED, 1983) 47–51.  See Letter IX, Introduction.  51. This happened once before, in 1531.  At that time Fra Battista’s Superiors were enjoined by Church authorities in Milan to cease interfering with him and Countess Torelli.52. See Premoli, Fra Battista 42 and Giuseppe M. Cagni, “Spunti e documenti per una biografia critica di Sant’Antonio Maria Zaccaria,” Barnabiti Studi 14 (1997) 427.53. Cronica milanese dal 1500 al 1544 (Milan: Archivio Storico Italiano, 1851), 3. 522.54. Without a doubt the context identifies them as the men and women respectively headed by Anthony Mary and Countess Torelli.55. A teacher and physician in Milan.56. See n. 12. Madonna was a term of address in Italian formerly equivalent of Madame and now ofSignora. 57. An Angelic Sister, sister of Paola Antonia (n. 59) and of Porzia (n. 58).  Second Prioress (1539) of the St. Paul monastery in Milan.  Died in 1550.58. A widow, and sister of Angelic Paola Antonia, and of Fr. Camillo, Barnabite. She headed the group of young women brought together by Countess Torelli.  A member of the mission band in Vicenza (September 1537) where she became Vicar of the monastery of the Converted.  Later she was appointed Supervisor of the Converted of the Crucifix in Milan, located by the church of the Crucifix, where her sister Paola Antonia was buried.  See Letter VI, Introduction.59. Virginia Negri (1505–1555), the future Angelic Paola Antonia.  The youngest of the first group who received the habit from Anthony Mary (see Letter V, Introduction), and exceptionally esteemed by Anthony Mary and the first generation of Barnabites and Angelics as partly evidenced by her cosigning of Anthony Mary’s Letters VI, VII, and VIII and signing of Anthony Mary’s Letter XII (see Letter XII, Introduction).  See also Letters V, and IX.60. An Angelic Sister.  She, together with 28 other Sisters, is mentioned in a “donation” by Countess Torelli (1539).61. See Letter II, Introduction. 62Francesco Crippa (1502–1542): one of Anthony Mary’s first eight companions (see n. 25).  Never ordained a priest.  See also Letter X. 

Nancy and Marie talk about news, email, answer questions and share personal experiences with spirit. Main topic is a Christian hidden agenda at a conference.

Nancy and Marie talk about news, email, answer questions and share personal experiences with spirit. Main topic is a Christian hidden agenda at a conference.