Podcasts about Holy Mountain

CORRECTIONS:-ISAIAH 4:3,4-|-ST MATTHEW 22:11

Historian, author and Britain Palestine Project patron William Dalrymple opens the Recognition is the Beginning conference with a sweeping exploration of Palestinian history, identity and Britain's historic role in the region.Drawing on archaeology, genetics, historical records and personal testimony, Dalrymple challenges narratives that deny Palestinian continuity and traces the story of Palestine from the Bronze Age to the present day. Beginning with the story of the village of Isdud (modern-day Ashdod), he examines how communities endured for millennia before being displaced during the Nakba of 1948.The keynote explores:The historical continuity of Palestinian communities over more than 3,000 years.Archaeological and genetic evidence linking modern Palestinians to ancient Levantine populations.The shared ancestral heritage of Palestinians and many Israeli Jews.The origins and enduring history of the name “Palestine” from the Bronze Age to today.Palestine's role as a centre of trade, culture, religion and scholarship throughout antiquity and the medieval world.The impact of the Balfour Declaration and the British Mandate on Palestinian self-determination.Britain's historic and contemporary responsibilities regarding Palestine.Why recognition of Palestine is only a starting point and must be accompanied by meaningful action.Dalrymple argues that understanding the depth of Palestinian history is essential to understanding the present crisis and to building a future based on justice, accountability and equal rights. He concludes by reflecting on the humanitarian catastrophe in Gaza and the importance of transforming recognition into practical support for Palestinian self-determination.This keynote was recorded at the Britain Palestine Project annual conference, Recognition is the Beginning, held at the Greenwood Theatre, London, on 2 June 2026.William Dalrymple is an award-winning historian, broadcaster and bestselling author whose books include The Anarchy, The Last Mughal, White Mughals and From the Holy Mountain. He is co-host of the hugely popular Empire podcast and a patron of the Britain Palestine Project. His current research focuses on the history of Palestine from the Neolithic period to the Nakba.

In today's episode I will be praying over us, reading Psalm 15, and saying whatever the Holy Spirit prompts me to say after I read the scripture. This is day 15 of a series where I will be reading a Psalm everyday on here for 150 days. I challenge you to come to join me everyday as we use scripture to fight off the enemy and grow us in ways that we can't even imagine. To celebrate the launch of my new book, I will be giving a book, a pack of Crayola crayons and a Bible verse bracelet to a lucky winner. I have the giveaway posted on 3 social media platforms, so enter on each one for a better chance at winning  Here are the social media accounts that the post is on to enter: Facebook: https://www.facebook.com/camille.lorena1994 Instagram: https://www.instagram.com/lorenaespy/ Tiktok: https://www.tiktok.com/@faithfuelsmyfire   Details: Gifting runs through 11:59pm on Sunday June 7th. The winner will be chosen at random and announced on 6/8. Open across multiple social media platforms This gifting is not affiliated with any social media platform   Link to partner with me and give towards my mission project: Albania trip: https://give.globalventures.tv/Donation.aspx?q1=aE5zM3k4c0s0aHJoUENoN1dLQmhiSzBNQzlZUVdhajBzUGFjZXNzQVBqUGxSdVg2SUtpS3ljT2phUHNQeHFFbA==   If you want to receive newsletters: submit your info here: www.postable.com/lorenaespy If you want to check out previous Bible studies, click here To Purchase my "Christ Transforms Me" Journal, click here   Email me: faithfuelsmyfire@gmail.com Facebook Community: https://www.facebook.com/groups/486483515603028/ YouTube Channel: https://www.youtube.com/channel/UCmBsSKktGU_8WHVNIxhFuzg The Bible App that I use: http://bible.com/app Instagram: @_lorenacamille_ Never Forget to Choose Faith Over Fear, -Lorena Espy

Welcome to Day 2873 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2873 – Wisdom Nuggets – Psalm 132:6-12 Daily Wisdom Wisdom-Trek Podcast Script - Day 2873 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2873 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title for today's Wisdom-Trek is: The Song of Ascent – The Enthronement of the Ark on the Holy Mountain In our previous episode on this grand expedition, we stepped onto the thirteenth ridge of our fifteen-part pilgrim journey through the Songs of Ascents. We explored the opening section of Psalm One Hundred Thirty-Two, verses one through five. We witnessed the unyielding, sleepless passion of King David. Even though he had a quiet, weaned soul within himself, he refused to enjoy the private luxury of his cedar palace while the Ark of the Covenant remained neglected in a temporary tent. We examined his solemn vow to the Mighty One of Jacob, a vow of deliberate restlessness, where he refused to sleep until he found a permanent, sacred space—a cosmic embassy—where the True King of heaven and earth could establish His earthly footstool. Today, we take our next historic step forward, continuing directly from that narrative. We are entering into the second movement of this grand, processional anthem, exploring Psalm One Hundred Thirty-Two, verses six through twelve, in the New Living Translation. The psalmist shifts our focus from David's private, intense vow, to the corporate, joyful experience of the entire nation as they actually locate, recover, and march with the symbol of God's presence up the mountain. Let us step onto the rugged trail, join the ancient procession, and watch the Divine Warrior ascend His throne. The first segment is:The Discovery and the Procession to the Footstool Psalm One Hundred Thirty-Two: verses six and seven. We heard that the Ark was in Ephrathah; then we found it in the distant countryside of Jaar. Let us go to the sanctuary of the Lord; let us worship at the footstool of his throne. The narrative transitions from David's intense, singular obsession, to the collective voice of the Israelite community, singing together on the road to Jerusalem. “We heard that the Ark was in Ephrathah; then we found it in the distant countryside of Jaar.” To fully appreciate the deep, emotional relief embedded in these two names—Ephrathah and Jaar—we must recall the tragic, historical backstory. Decades earlier, during the chaotic days of Eli the priest, the Israelites had foolishly treated the Ark of the Covenant like a magical good-luck charm, dragging it onto the battlefield against the Philistines. The rebel spiritual forces operating behind the Philistine armies achieved a temporary, mocking victory; the Ark was captured, and the glory of God seemed to depart from Israel. Even after the Philistines returned the Ark due to divine plagues, it sat neglected, stashed away in the obscure, overgrown, and wooded fields of Kiriath-jearim—which the psalmist poetically calls the “distant countryside of Jaar.” It was hidden in the brush, largely forgotten by the general public, while the nation drifted spiritually. But David mobilized the nation. The pilgrims recount the great rally: “Let us go to the sanctuary of the Lord; let us worship at the footstool of his throne.” We must view this through the profound lens of the Ancient Israelite Divine Council worldview, as masterfully taught by Doctor Michael S. Heiser. In the ancient Near East, a supreme monarch sat on a high, elevated throne, and his feet rested upon a beautifully crafted footstool. The footstool was the critical point of contact where the heavenly, royal realm physically touched the lower, earthly domain. In cosmic geography, the Ark of the Covenant, positioned inside the Holy of Holies beneath the outstretched wings of the golden cherubim, was recognized as the literal footstool of Yahweh's heavenly throne room. When the pilgrims say, “let us worship at the footstool of his throne,” they are not merely engaging in formal temple rituals. They are entering the earthly embassy of the Supreme Commander of the cosmos. They are stepping into the direct presence of the High King, joining the heavenly assembly of loyal angels, and declaring that Yahweh's authority completely eclipses the claims of the rebel spiritual principalities who rule over the surrounding, disinherited nations. The second segment is: The Divine Warrior Takes His Seat Psalm One Hundred Thirty-Two: verses eight through ten. Arise, O Lord, and enter your resting place, along with the Ark, the symbol of your power. May your priests be clothed in godliness; may your loyal servants sing for joy. For the sake of your servant David, do not reject the king you have anointed. The procession reaches its absolute climax as the Ark is physically carried up the slopes of Mount Zion. The king and the priests raise a dramatic, liturgical shout to the heavens: “Arise, O Lord, and enter your resting place, along with the Ark, the symbol of your power.” This phrase, “Arise, O Lord,” is a direct, intentional echo of the ancient wilderness battle cry recorded in Numbers, chapter ten. Whenever the Ark of the Covenant set out from the camp to lead the tribes through the desert, Moses would stand and shout, “Arise, O Lord, and let your enemies be scattered!” It was the invocation of Yahweh Sabaoth—the Lord of Hosts, the Commander of the heavenly armies. But notice the fascinating, beautiful shift in Psalm One Hundred Thirty-Two. The Divine Warrior is no longer marching out to do battle in the wilderness; He is marching in to take His seat. He is entering His “resting place.” In the Deuteronomy Thirty-Two framework, the rebel gods claimed ownership over the nations, but Yahweh has chosen Zion as His permanent, centralized cosmic mountain. By placing the Ark—the symbol of His power—on Mount Zion, Yahweh is establishing an unshakeable, eternal fortress. The warfare is completed; the King is officially taking His seat on the throne. This supreme, cosmic installation requires an entirely transformed community to serve the King. Verse nine petitions: “May your priests be clothed in godliness; may your loyal servants sing for joy.” The priests, who act as the human mediators between the heavenly council and the earthly congregation, must not wear the corrupt, manipulative garments of the pagan fertility cults. They must be literally wrapped, clothed, and saturated in tsedeq—true, uncompromised godliness and righteousness. When the leadership is holy, the entire community flourishes. The "loyal servants"—the hasidim, the covenant-keeping exiles—break out into uninhibited, roaring songs of joy. Their worship becomes a defensive shield, keeping the chaos of the world outside the walls of the sanctuary. The processional prayer concludes with a crucial plea for the continuation of the dynasty: “For the sake of your servant David, do not reject the king you have anointed.” The human king, the Mashiach, the anointed one, serves a vital function in the Divine Council worldview. He is designated as Yahweh's earthly vice-regent. He is the human representative who executes the justice, and the cosmic order of the High King, within the physical realm. The pilgrims pray that God will look at the faithful, historical sacrifices of David, and refuse to reject the current, fragile human king who sits on David's throne. They need the line of the vice-regent to remain unbroken, so that the connection to the cosmic mountain remains secure. The third segment is: The Reciprocal Oath of Eternity Psalm One Hundred Thirty-Two: verses eleven and twelve. The Lord swore an oath to David with a promise he will never take back: “I will place one of your descendants on your throne. If your descendants obey the terms of my covenant and the laws that I teach them, then your royal line will continue forever and ever.” In the final section of today's trail, the direction of the song flips completely. The pilgrims have finished speaking to God, and now, Yahweh speaks back to the pilgrims. He responds to David's historic, restless vow with a massive, unyielding oath of His own. “The Lord swore an oath to David with a promise he will never take back: ‘I will place one of your descendants on your throne.'” This is the beautiful, reciprocal irony of the Davidic covenant. In the first five verses of this psalm, David...

We are finally returning to one of the most formative albums to The Album Concept Hour. Without it, who knows, we may have been swept up in an alternate timeline and become different versions of ourselves. Fortunately, fate has deem it necessary for us to continue this foolhardy endeavor, at least until our own universe is murdered or our world set on fire. But enough about us! This album is about the infamous Han Tyumi and his journey through time and space and life and so much more. It's the album that hold the Gizzverse together and we're finally diving in DEEP. So I hope you studied because class is in session. Episode Links:The Best Horror Pod In Philly "Holy Mountain" episode (feat. Brad LeBaron): https://www.podchaser.com/podcasts/the-best-little-horror-house-i-1000453/episodes/the-holy-mountain-1973-with-br-177009691The Holy Mountain on Internet Archive: https://archive.org/details/HOLYMOUNTAIN_201806CONCEPT ALBUM RANKINGS: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.supatier.com/tierlist/019a64d9-9691-7ed1-87e9-1fc99161d9c0/tachp-ranked-tierlist⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠OUR DISCORD: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://discord.gg/2stA2P7pTC⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠OUR MERCH: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://flyoverstatepark.creator-spring.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠OUR YOUTUBE: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/flyoverstatepark⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠EVERYTHING ELSE: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://linktr.ee/FlyoverStatePark⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

[audio mp3="https://cpcpca.org/wp-content/uploads/sermons/2026/05/05-31-2026-Sermon-Only.mp3"][/audio] Bible Text: Psalm 99 | Pastor: Pastor Matt Fray| Series: Summer in the Psalms

"You can change yourself into gold." For Episode 404, David and Brandon continue CineNation's series on Surreal movies with Alejandro Jodorowsky's THE HOLY MOUNTAIN. Listen as they talk about Jodorowsky's early career, how John Lennon and George Harrison became involved in the movie, how Jodorowsky tackled so many jobs, the issues he had with the film's producer, why the film wasn't released for decades, and so much more! Also, don't forget to join our Patreon for more exclusive movie content: https://www.patreon.com/cinenation Opening - Talking Send Help and TNT Classics- (00:00:10) Recap of the Surreal Genre (00:14:04) Intro to The Holy Mountain (00:19:01) How he The Holy Mountain Got to Production (00:26:15) Favorite Scenes (00:36:55) On Set Life - (01:11:20 ) Aftermath: Release and Legacy (01:16:46) What Worked and What Didn't (01:21:31) Film Facts (01:26:09) Awards (01:27:51) Final Questions on the Movie (01:32:06) Wrapping Up the Episode (01:35:26) Contact Us: Facebook: @cinenation Instagram: @cinenationpodcast Twitter/X: @CineNationPod TikTok: @cinenation Letterboxd: CineNation Podcast

Episode 795: May 18, 2026 playlist: Panasonic, "Uranokemia" (Osasto) 1996 Blast First/Mute Object Hours, "Yellow House" (Solved By Walking) 2026 Three Lobed Christine Ott and Mathieu Gabry, "The crossing" (Aran) 2025 Gizeh Lili Holland-Fricke, "Grief Song" (String It Together) 2026 Scrawl Cabaret Voltaire, "Spies in the Wires (live)" (But What Time Is It Really?) 2026 Memetune Mere of Light, "Barbed Ephemera" (Heat of Ritual) 2026 Lighten Up Sounds Om, "Kapila's Theme" (Variations on A Theme) 2005 Holy Mountain / 2026 Drag City Lawrence English, "Sodium Vapour Halo (alone)" (The Rest Is My Ghost) 2026 Room40 Bright and Early, "Planted A Thought" (Love Is Overtaking Me) 2026 Audika Noveller, "Sunday in Copenhagen" (I Am The Weather) 2026 Experimentia Email podcast at brainwashed dot com to say who you are; what you like; what you want to hear; share pictures for the podcast of where you're from, your computer or MP3 player with or without the Brainwashed Podcast Playing; and win free music! We have no tracking information, no idea who's listening to these things so the more feedback that comes in, the more frequent podcasts will come. You will not be put on any spam list and your information will remain completely private and not farmed out to a third party. Thanks for your attention and thanks for listening.

What actually creates a peaceful life?In this teaching on Psalm 15, John Ortberg explores the ancient biblical vision of an “unshakable” life — a life rooted in goodness, grace, truth, and the presence of God.Psalm 15 asks:“Who may dwell on your holy mountain?”The answer turns out to be both beautiful and deeply challenging.Along the way, John reflects on:Why peace is more than a feelingThe connection between character and stabilityGossip, envy, greed, ego, and emotional formationPositive psychology and virtueWhat kind of people we become through daily choicesWhy “the good life is with God”This episode is practical, thoughtful, convicting, and hopeful all at once.Scriptures:Psalm 15Matthew 6:33Luke 23:39–43#Psalm15 #JohnOrtberg #Prayer #SpiritualFormation #ChristianFaith #Peace #Character #BibleStudy #Psalms #formation 

Season 6, Episode 19 | Pastor Chad and Shane Oehler discuss Titus 1:10-16, confronting insubordinate empty talkers and deceivers who upset families for shameful gain, charging Titus to silence them sharply and rebuke those led astray so they may be sound in the faith, while catching up on Holy Mountain and learning to recognize where God is already moving.

Wherein Eric and John, following a vanishingly brief look at the early history and development of doom metal, investigate the fragmentation of doom into various sub-sub genres in the 1990s, including death doom (Paradise Lost, My Dying Bride, Anathema), gothic metal (Type O Negative), stoner metal (Sleep, Electric Wizard), and more.Click on the links below for all the music listening/video breaks in this episode:Listening Break #1: Pentagram- "The Ghoul" from Pentagram/Relentless (1985/93) https://www.youtube.com/watch?v=wRIkfMSnED4⁠⁠Listening break #2: Paradise Lost- "Paradise Lost" from Lost Paradise (1990) https://www.youtube.com/watch?v=znqVVjOOMwA⁠Listening break #3: Paradise Lost- "Gothic" from Gothic (1991)https://www.youtube.com/watch?v=TnqXkN1xpO8⁠⁠Video break #1: Type O Negative "Black No. 1 (Little Miss Scare-All" from Bloody Kisses (1993) https://www.youtube.com/watch?v=vFwYJYl5GUQListening break #4: Sleep "Dragonaut" from Sleep's Holy Mountain (1992)https://www.youtube.com/watch?v=_OWwgGYhsBsListening break #4: Lectric Wizard "Funeralopolis" from Dopethrone (2000)https://www.youtube.com/watch?v=ZdlEIlq9nZg⁠Please do consider joining us at our Patreon page! Not only will you gain access to exclusive content, but you'll also get that sense of pure joy that can only come from supporting the world's wackiest, most insightful heavy metal podcast. Link below:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ http://patreon.com/HeavyMetal101⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Visit us at: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://podcasters.spotify.com/pod/show/heavymetal101podcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠Contact us at: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠heavymetal101podcast@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Social media:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/HeavyMetal101Podcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://twitter.com/heavy_101⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.tiktok.com/@heavymetal101podcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/heavymetal101podcast/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠New episodes of Heavy Metal 101 are always released monthly on the 3rd Monday of each month!Underscore credits:Come, Sweet Death, BWV 478 by J.S. Bach (performed by E. Schwartz)Atmospheric Doom Metal - ROYALTY FREE [No copyright Music]poweredBYGDKThe Beatles - I Want You (She's So Heavy) [8-BIT]PlayToDieBlack Sabbath - Black Sabbath 8-BitMiles_Metal... 8-Bit Metal, Video Game and Film Covers[FREE] Doom Metal x Stoner Metal Instrumental - "THE LOST WITCH" - Electric WizardNo Copyright MetalAsh Nazg | War Chant of MordorSirRachaFREE] Doom Metal X Slow Heavy Metal - "Slow Burner"Mauricio Mirapalheta SoundMISTRESS OF FLYING | Doom Metal | No Copyright Music | ROYALTY FREE MUSICDark Burden[FREE] Stoner Metal X Doom Metal Instrumental - "Stoner Minimoe"Mauricio Mirapalheta SoundHorror Background Music(No Copyright)Scary Dark Mysterious Music/Horror Trailer Music[Royalty Free]Power Music FactoryParadise Lost - Gothic (8-Bit Version)Squskii[No Copyright Music] The Graveyard | Horror Music | Royalty Free MusicVIVEK ABHISHEKz3r0 - Haunted Mansion | Creepy/Horror background music - COPYRIGHT FREE MUSICz3r0 - Copyright Free MusicRetro Post Punk by Infraction [No Copyright Music] / After DutyInfraction - No Copyright MusicGothic Organ Intense Music | Royalty Free Musicgravitymusic[ROYALTY FREE] 90's Rave Type Early Techno | Acidic Techno | LxftBeat LabRoyalty Free Gothic Metal, PrecipiceIridium MusicFuneral Doom: Aethyr - Ave A - Royalty Free Stoner Doom MetalNon Solus [eklektik underground[FREE] SOUNDS OF SUICIDE

"From Thrace, his worldly name being Anastasios, he was a slave to some Turks, and they compelled him to embrace Islam in Smyrna. As a penitent, he was tonsured at the monastery of Esphigmenou on the Holy Mountain. Tormented by his conscience, he desired to wash his sins in his own blood, so he went to Smyrna, where he showed a Cross and an icon of Christ's Resurrection to the Turks. He was beheaded on April 19th, 1819, at the age of nineteen. He appeared to his spiritual father, Germanos, after his death." (Prologue)

Matt’s still in Germany, and Ron, Bethany, Phaedra, and Doug held down the fort beautifully for this week’s super special episode. We are joined this week by one of the strongest brewing duos working the state right now — Dan Cady and Meghan Michels of Holy Mountain Brewing.  Dan, having recently moved back up to Washington after years of brewing some of San Diego’s best beer, got rolling at Holy Mountain just a few months ago, where Meghan has been holding down the fort for the last few years, producing some of Seattle’s best beer. Tune in to find out a little about Dan’s unexpected hometown, his work down in California, which Seattle brewery Meghan cut her teeth at before Holy Mountain, and what it takes to become a certified LUKR tapster. Tap, tap, tap Alright, Grit & Grainers! Please email us at cheers@gritandgrainpodcast.com with your comments, opinions, and favorite Danish beer. You can subscribe to GGP on YouTube, Amazon, Apple Music, Spotify, Google Play, and iHeartRadio, and please leave us a review. Be sure to also follow us on Facebook and Instagram. If this podcast is not what you expected, please alter your expectations. No such thing as a bad time to visit Tacoma. No such thing as too much barleywine. Tune in next Friday for more sweet chatter. Cheers! The post Episode 186: Dan Cady and Meghan Michels from Holy Mountain Brewing appeared first on Grit & Grain Podcast.

Severin Films co-founder David Gregory joins hosts Josh Olson and Joe Dante to break down five of his favorite movies that Severin has released in special restorations, and five that he wishes Severin could, one day, release! Show Notes: Movies Referenced In This Episode Frightmare (1974) Satan's Slave (1976) An American Werewolf in London (1981) Supervixens (1975) The Night God Screamed (1971) Black Snake (1973) The Seven Minutes (1971) *The Nanny (1965) Delicatessen (1991) Amelie (2001) The Horror of Frankenstein (1970) Lust for a Vampire (1971) Fear in the Night (1972) Blood and Flesh: The Reel Life and Ghastly Death of Al Adamson (2019) Enter the Clones of Bruce (2023) Theatre of Horrors: The Sordid Story of Paris' Grand Guignol (2026) The System of Doctor Goudron a.k.a. The Lunatics (1913) Figures de Cire (1914) Piranha (1978) Shivers (1975) *Dracula vs Frankenstein (1971) Satan's Sadists (1969) Five Bloody Graves (1969) I Spit on Your Corpse (1974) Blow-Out (1981) The Howling (1981) Satan's Mistress (1982) *Bloody Moon (1981) The Texas Chainsaw Massacre (1974) Pieces (1982) Hell of the Living Dead (1980) Dawn of the Dead (1978) El Topo (1970) The Holy Mountain (1973) Santa Sangre (1989) Psycho (1960) *Threads (1984) The Bodyguard (1992) L.A. Story (1981) Dante's Peak (1997) Kess (1969) The Day After (1983) The War Game (1967) The Full Monty (1997) *Blood for Dracula a.k.a. Young Dracula (1974) Flesh for Frankenstein (1973) Bicycle Thief a.k.a. The Bicycle Thieves (1948) The Cook, The Thief, His Wife & Her Lover (1989) Whatever Happened to Baby Jane (1964) Taste of Fear (1961) Diabolique (1955) Brides of Dracula (1960) The Curse of Frankenstein (1957) Horror of Dracula (1958) *Unhinged (1982) Nightmare a.k.a. Nightmares in a Damaged Brain (1981) *Exit the Dragon Enter the Tiger (1976) The Tattoo Connection (1978) Edge of Fury (1978) Fist of Fury II (1977) The Dragon Lives Again a.k.a. Deadly Hands of Kung Fu (1977) Taxi Driver (1976) Jaws (1975) *The Last Shark a.k.a. The Great White (1981) The Inglorious Bastards (1977) Jaws II (1978) They Call Me Bruce (1982) Grizzly (1976) Alien (1979) Terminator (1984) Shocking Dark a.k.a. Terminator II (1989) Aliens (1986) The Evil Dead (1981) Cruel Jaws a.k.a. Jaws 5 (1995) *I Don't Want to Be Born (1975) The Exorcist (1973) Hands of the Ripper (1971) Taste the Blood of Dracula (1970) Doberman (1997) The Doberman Gang (1972) The Most Assassinated Woman in the World (2018) Les Vampires (1915) L'ibis Bleu (1919) The Devils (1971) Hell on Earth: The Desecration and Resurrection of The Devils (2002) Other Notable Items Our Patreon!  The Hollywood Food Coalition David McGillivray Russ Meyer Synapse Film Mike Leigh Peter Greenaway Our Kier-la Janisse and Caelum Vatnsdal podcast episode The Criterion Collection Jimmy Sangster Hammer Films Ralph Bates Virginia Wetherell Joan Collins Amanda Reyes Al Adamson The Grand Guignol Theatre in France Tom Savini The Cinéma français BFI Edgar Allan Poe Jacques Tourneur Maurice Tourneur Barbara Steele David Cronenberg Susan Petrie J. Carrol Naish Lon Chaney Jr. Russ Tamblyn John Carradine Carl Daft Sam Sherman Schlock-O-Rama: The Films of Al Adamson book by David Konow (1998) Laszlo Kovacs Vilmos Zsigmond Ray Dennis Steckler  Harry Novak Variety Gary Graver The Goldman Theatre in Philadelphia John Travolta Tisa Farrow Severin's new show My Fleapit, My Palace Jesús Franco  William Lustig Blue Underground Lina Romay Antonio Mayans Murderous Passions: The Delirious Cinema of Jesus Franco book by Stephen Thrower (2020) Video nasties Margaret Thatcher Lucio Fulci Alejandro Jodorowsky Alan Klein Claudio Argento Dario Argento Marcel Marceau The TLA in Philadelphia Mick Jackson  Barry Hines Ken Loach BBC PBS Udo Kier Paul Morrissey Joe Dallesandro Vittorio De Sica  Andy Warhol Claudio Gizzi Dark Winds TV series (2022- ) Scooby-Doo franchise Peter Cushing Vinegar Syndrome Kino Lorber Bette Davis Seth Holt The Nanny novel by Evelyn Piper (1964) Pamela Franklin William Dix Warner Bros. Don Gronquist Bruce Lee Bruce Li  Bruceploitation The Shaw Brothers Golden Harvest Films Dragon Lee Tso Name Lee Elvis Presley Laurel and Hardy Emanuelle James Bond Quentin Tarantino The New Beverly Cinema The Zapruder film Enzo G. Castellari Universal Pictures Film Ventures International Edward L. Montoro Vic Morrow James Franciscus American International Pictures Joan Collins Ralph Bates Eileen Atkins  Donald Pleasence Hilary Mason Caroline Munro Peter Sasdy Peter Medak Radiance Films Jan Kounen  Jeunet Marc Caro Vincent Cassel Monica Bellucci Polygram Films The Nuart Theatre The Egyptian Theatre Missing Movies organization Paula Maxa Louis Feuillade  Ken Russell TFH Guru Guillermo del Toro Mark Kermode Learn more about your ad choices. Visit megaphone.fm/adchoices

Where to begin discussing a filmmaker like Jodorowsky? Obviously I had heard of him and had seen the documentary, Jodorowsky's Dune, but it was until last year that I sat down to watch The Holy Mountain, knowing I was going to do this episode a few months later. Thanks to Sharon, I have now seen not only one of my new favorite movies, but discovered a new favorite director.Alongside my other favorites: PT Anderson, David Lynch and Sam Raimi, Jodorowsky has something in common with all of them - he treats cinema like a playground of the subconscious or an empty canvas that reflects reality, both bleak and beautiful. To affirm my newly found love are two podcasters/film scholars that I've been meaning to talk with on the show for a long time: Mike White (host of the Projection Booth) and the great Heather Drain! Our main reviews focus on The Holy Mountain and Santa Sangre, but Jodo's other work comes up throughout as well. There are laughs, fireworks, acid trips and digressions galore all in the spirit of a true artist who has likely changes lives, befuddled others and created remarkable art that is truly all his own. The first hour focuses on The Holy Mountain, while the second jumps into Santa Sangre and so much more. No time stamps necessary for this wild journey! Hope you enjoy and be sure to seek out both these two films alongside another masterpiece, El Topo!Follow Mike White: https://www.projectionboothpodcast.comFollow Heather Drain: https://www.mondoheather.com

Preaching from her experience as a Black, lay Catholic woman, Dr. Valerie D. Lewis-Mosley offers a reflection on listening to Jesus, embracing the cross with love, and claiming our place in God's ongoing work of transfiguration: "It is this willingness to embrace the cross, the Mount Calvary experience that provides the ultimate transfiguration of our souls and spirits in the Resurrection." Valerie D. Lewis-Mosely, RN, OPA, is the retired Director of Religious Education at the Church of Christ the King - Jersey City, New Jersey, a historical Black Catholic Parish. She now serves in various capacities across the nation as a mentor to youth and young adults; evangelist, retreat leader and revivalist and public speaker, life coach and Spiritual Director. She is an Adjunct Professor in the Department of Theology at Caldwell University, Caldwell, New Jersey, and Xavier University of Louisiana Institute for Black Catholic Studies. Visit www.catholicwomenpreach.org/preaching/03012026 to learn more about Valerie, to read her preaching text, and for more preaching from Catholic women.

It's time to climb the Holy Mountain. Jake isn't really sure why, and he isn't sure what's at the top, or the bottom for that matter, but thankfully Michael is back so they can take this journey together. Do they understand it? Well, they took the journey, we can at least say that.

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Full Text of Readings The Saint of the day is Saint Paul Miki and Companions Saint Paul Miki and Companions' Story Nagasaki, Japan, is familiar to Americans as the city on which the second atomic bomb was dropped, immediately killing over 37,000 people. Three and a half centuries before, 26 martyrs of Japan were crucified on a hill, now known as the Holy Mountain, overlooking Nagasaki. Among them were priests, brothers, and laymen, Franciscans, Jesuits, and members of the Secular Franciscan Order; there were catechists, doctors, simple artisans, and servants, old men and innocent children—all united in a common faith and love for Jesus and his Church. Brother Paul Miki, a Jesuit and a native of Japan, has become the best known among the martyrs of Japan. While hanging upon a cross, Paul Miki preached to the people gathered for the execution: “The sentence of judgment says these men came to Japan from the Philippines, but I did not come from any other country. I am a true Japanese. The only reason for my being killed is that I have taught the doctrine of Christ. I certainly did teach the doctrine of Christ. I thank God it is for this reason I die. I believe that I am telling only the truth before I die. I know you believe me and I want to say to you all once again: Ask Christ to help you to become happy. I obey Christ. After Christ's example I forgive my persecutors. I do not hate them. I ask God to have pity on all, and I hope my blood will fall on my fellow men as a fruitful rain.” When missionaries returned to Japan in the 1860s, at first they found no trace of Christianity. But after establishing themselves they found that thousands of Christians lived around Nagasaki and that they had secretly preserved the faith. Beatified in 1627, the martyrs of Japan were finally canonized in 1862. Reflection Today, a new era has come for the Church in Japan. Although the number of Catholics is not large, the Church is respected and has total religious freedom. The spread of Christianity in the Far East is slow and difficult. Faith such as that of the 26 martyrs is needed today as much as in 1597.Saint of the Day, Copyright Franciscan Media

He was born Michael Tivolis in 1470. In his early youth he traveled to Italy, where many scholars had fled to preserve Hellenic culture despite the fall of Constantinople. After completing his studies in Florence, he went to the Holy Mountain in 1507 and entered Vatopedi Monastery, where he received the name of Maximos. Ten years later he was sent to Russia in answer to a request of Grand Prince Basil Ivanovich, who sought someone to translate works of the Holy Fathers on the Psalter, as well as other Church books, into Slavonic. Maximos completed this work with such success that he was made to stay in Russia to correct the existing translations (from Greek to Slavonic) of the Scriptures and liturgical books, and to preach. His work aroused the jealousy of some native monks, and Maximos was falsely accused of plotting against the Prince. In 1525 he was condemned as a heretic by a church court and banished to the Monastery of Volokolamsk, where he lived as a prisoner, not only suffering cold and extreme physical privation but being denied Holy Communion and the use of books.   One day an angel appeared to him and said 'Have patience: You will be delivered from eternal torment by sufferings here below.' In thanks for this divine comfort, St Maximus wrote a canon to the Holy Spirit on the walls of his cell in charcoal, since he was denied the use of paper and pen. (This canon is sung on Pentecost Monday in some Russian and Serbian Monasteries). Six years later he was tried again and condemned to indefinite imprisonment in chains at a monastery in Tver. Happily, the Bishop of Tver supported him, and he was able to continue his theological work and carry on a large correspondence despite his confinement. He endured these grim conditions for twenty years. Toward the end of his life, he was finally freed by the Tsar in response to pleas on his behalf by the Patriarchs of Constantinople and Alexandria and the intervention of pious Russian nobles. He was received with honor in Moscow, and allowed to carry on his theological work at the Lavra. The Tsar Ivan IV came to honor him highly, partly because the Saint had foretold the death of the Tsar's son. When the Tsar called a Church Council to fight the doctrines of some who had brought the Calvinist heresy into Russia, he asked St Maximos to attend. Too old and weak to travel, the Saint sent a brilliant refutation of the heresy to the Council; this was his last written work. He reposed in peace in 1556, aged eighty-six. Not long after his death, he was glorified by the Church in Greece as a Holy Confessor and 'Enlightener of Russia.' In 1988 (!) he was added to the calendar of Saints by the Moscow Patriarchate.

Join Milo + Nico in Mexico, 1973, for a psychedelic journey to the heart of enlightenment. But can a film about a Jesus figure who joins forces with the global elite to climb a mountain with the fountain of youth at its peak, possibly be gay?

Hear about travel to Southeastern Turkey as the Amateur Traveler talks to Mark Michael from rambleswithmark.com about this region that is the home to people in the Bible like Paul and Abraham, ancient monasteries, and some of the oldest known megaliths. Connection to Region Read William Dalrymple's From the Holy Mountain in college, a journey through the region retracing the steps of John Moscos, a seventh-century monk It's hard to underestimate how ancient this part of the world feels. In Urfa, they have a few prized local delicacies: one is a meatball they say that Abraham invented, another is a dessert they call Noah's pudding, and there's a pancake covered in molasses that is supposed to derive from the Hanging Gardens of Babylon. I have made a lot of Christian pilgrimages, almost always to sites from the New Testament or the early church; many sites on this trip are associated with Muslim traditions about Old Testament figures, which are usually similar but different from those preserved by Jews and Christians. If you are interested in the history of the Ancient Near East, Turkey is by far the easiest place to travel: Iran, Iraq, Syria, Lebanon, and Israel are all barred or unsafe.  Turkey has good roads, helpful people, and relatively low costs (though inflation has climbed steeply in the past 2 years) Area is changing quickly through massive investment in GAP Project (22 hydroelectric dams on the Euphrates, 19 power plants, with initiatives to develop agriculture and tourism in region that has been Turkey's poorest), allowing for development of tourist infrastructure, but accelerating decline of traditional ways of life, if you go now, it will still seem timeless, and you will be ahead of the tourist rush You feel like a traveler here, not a tourist. I only met one other native English speaker. People are curious and enthusiastic to show you their local treasures.  ... https://amateurtraveler.com/travel-to-southeastern-turkey/ Learn more about your ad choices. Visit megaphone.fm/adchoices

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

Alejandro Jodorowsky's The Holy Mountain This week we continue our love for Midnight and Cult Movies. For this episode we return to the great Chilean-French filmmaker, Alejandro Jodorowsky. A Visionary Artist and Poet of the Cinema, Jodorowsky has created some of the most beautiful and challenging images and concepts ever conceived. Problematic, Polarizing, Poetic, and Personal, Jodorowsky's films exist as islands of beauty in a world of Cinema too often overwhelmed by commerce - established, continuinuing, and obvious proven projects, as well as "safe" childrens' fair. Jodorowsky digs deep into the humanity, history, and struggles of the species. The Holy Mountain is a powerful film that is not easily digested or - even - understood, but the poetry of the images in this film continue to haunt audiences since its release over a half century ago. Take a listen and make the decision if you wanto to make the dive into this beautiful and rewarding film. As always, we can be reached at gondoramos@yahoo.com - Many, Many Thanks.  For those of you who would like to donate to this undying labor of love, you can do so with a contribution at https://www.buymeacoffee.com/watchrickramos - Anything and Everything is appreciated, You Cheap Bastards.

He was born in Ukraine in 1722, one of the many children of a priest. He attended the Ecclesiastical Academy in Kiev, but was disappointed by the worldliness, love of ease and western theological climate that he found there.   After four years he left the school and embarked on a search for a spiritual father and a monastery where he could live in poverty. He eventually found wise spiritual guides in Romania, where many of the Russian monks had fled after Peter the Great's reforms. From there he traveled to the Holy Mountain. Spiritual life was at a low ebb there also, and Plato (the name he had been given as a novice) became a hermit, devoting his days to prayer and reading the Holy Scriptures and the writings of the Fathers. After four years, a visiting Elder from Romania tonsured him a monk under the name Paisius, and advised him to live with other monks to avoid the spiritual dangers of taking up the solitary life too soon. A few brethren from Romania arrived, seeking to make him their spiritual father, but as he felt unworthy to take on this task, all of them lived in poverty and mutual obedience. Others joined them from Romania and the Slavic countries, and in time they took up the cenobitic life, with Paisius as their reluctant abbot.   In 1763 the entire community (grown to sixty-five in number) left the Holy Mountain and returned to Romania. They were given a monastery where they adopted the Athonite rule of life. Abbot Paisius introduced the Jesus Prayer and other aspects of hesychasm to the monastic life there: before this time, they had been used mostly by hermits. The services of the Church were conducted fully, with the choirs chanting alternately in Slavonic and Romanian. The monks confessed to their Elder every evening so as not to let the sun go down on their anger, and a brother who held a grudge against another was forbidden to enter the church, or even to say the Lord's Prayer, until he had settled it.   The monastic brotherhood eventually grew to more than a thousand, divided into two monasteries. Visitors and pilgrims came from Russia, Greece and other lands to experience its holy example.   St Paisius had learned Greek while on Mt Athos, and undertook to produce accurate Slavonic translations of the writings of many of the Fathers of the Church. The Greek Philokalia had been published not long before, and St Paisius produced a Slavonic version that was read throughout the Slavic Orthodox world. (This is the Philokalia that the pilgrim carries with him in The Way of a Pilgrim).   The Saint reposed in peace in 1794, one year after the publication of his Slavonic Philokalia. The Synaxarion summarizes his influence: "These translations, and the influence of the Saint through the activity of his disciples in Russia, led to a widespread spiritual renewal, and to the restoration of traditional monastic life there which lasted until the Revolution of 1917."

He was born in Ukraine in 1722, one of the many children of a priest. He attended the Ecclesiastical Academy in Kiev, but was disappointed by the worldliness, love of ease and western theological climate that he found there.   After four years he left the school and embarked on a search for a spiritual father and a monastery where he could live in poverty. He eventually found wise spiritual guides in Romania, where many of the Russian monks had fled after Peter the Great's reforms. From there he traveled to the Holy Mountain. Spiritual life was at a low ebb there also, and Plato (the name he had been given as a novice) became a hermit, devoting his days to prayer and reading the Holy Scriptures and the writings of the Fathers. After four years, a visiting Elder from Romania tonsured him a monk under the name Paisius, and advised him to live with other monks to avoid the spiritual dangers of taking up the solitary life too soon. A few brethren from Romania arrived, seeking to make him their spiritual father, but as he felt unworthy to take on this task, all of them lived in poverty and mutual obedience. Others joined them from Romania and the Slavic countries, and in time they took up the cenobitic life, with Paisius as their reluctant abbot.   In 1763 the entire community (grown to sixty-five in number) left the Holy Mountain and returned to Romania. They were given a monastery where they adopted the Athonite rule of life. Abbot Paisius introduced the Jesus Prayer and other aspects of hesychasm to the monastic life there: before this time, they had been used mostly by hermits. The services of the Church were conducted fully, with the choirs chanting alternately in Slavonic and Romanian. The monks confessed to their Elder every evening so as not to let the sun go down on their anger, and a brother who held a grudge against another was forbidden to enter the church, or even to say the Lord's Prayer, until he had settled it.   The monastic brotherhood eventually grew to more than a thousand, divided into two monasteries. Visitors and pilgrims came from Russia, Greece and other lands to experience its holy example.   St Paisius had learned Greek while on Mt Athos, and undertook to produce accurate Slavonic translations of the writings of many of the Fathers of the Church. The Greek Philokalia had been published not long before, and St Paisius produced a Slavonic version that was read throughout the Slavic Orthodox world. (This is the Philokalia that the pilgrim carries with him in The Way of a Pilgrim).   The Saint reposed in peace in 1794, one year after the publication of his Slavonic Philokalia. The Synaxarion summarizes his influence: "These translations, and the influence of the Saint through the activity of his disciples in Russia, led to a widespread spiritual renewal, and to the restoration of traditional monastic life there which lasted until the Revolution of 1917."

The teaching of St Gregory is so fundamental to Orthodoxy that he is especially commemorated each year in Great Lent on the Sunday following the Sunday of Orthodoxy (as well as on Nov. 14); Bishop Kallistos observes in the English edition of the Philokalia, "his successful defence of the divine and uncreated character of the light of Tabor...[is] seen as a direct continuation of the preceding celebration, as nothing less than a renewed Triumph of Orthodoxy."   The son of a prominent family, St Gregory was born (1296) and raised in Constantinople. At about age twenty, he abandoned a promising secular career to become a monk on Mt Athos. (His family joined him en masse: two of his brothers went with him to the Holy Mountain; at the same time his widowed mother, two of his sisters, and many of the household servants also entered monastic life.) He spent the next twenty years living as a hermit, spending five days a week in complete solitude, then joining the brethren on weekends for the Divine Liturgy and its accompanying services.   Around 1335 he was called to live a much more public life in defense of the faith and spirituality of the Church. A Greek living in Italy, Barlaam the Calabrian, had launched an attack on the hesychastic spirituality of the Church. Fundamentally, Barlaam denied that man can attain to a true vision of God Himself, or true union with Him, in this life. Gregory, recognizing in this an attack on the Christian faith itself, responded. He even left the Holy Mountain and re-settled in Constantinople so as better to wage the struggle, which had become so public that a Church Council was called to settle the issue. St Gregory's views were affirmed, and Barlaam's condemned, at the Council of Constantinople of 1341.   Though Barlaam himself returned to Italy, a series of his followers continued the attack, eventually resulting in two more Councils in 1347 and 1351, both of which affirmed the hesychasts' position. Metropolitan Hierotheos (The Mind of the Orthodox Church) writes that these councils have "all the marks of an Ecumenical Council." This, along with the fact that St Gregory's views are affirmed in the Synodikon of Orthodoxy (appointed to be read in churches every Sunday of Orthodoxy), and his commemoration every second Sunday of Great Lent, makes clear that his teaching is a basic and indispensable part of the Orthodox Faith.   In 1347 St Gregory was consecrated Metropolitan of Thessaloniki, where he served until his repose. (He spent a year of this period as the prisoner of Turkish pirates). Despite (or due to?) his austere monastic background, he was revered by his flock: immediately after his repose in 1359, popular veneration of him sprang up in Thessaloniki, Constantinople and Mt Athos and, in 1368, only nine years after his death, the Church officially glorified him as a saint.   St Gregory was always clear that unceasing mental prayer is not a special calling of monastics, but is possible and desirable for every Christian in every walk of life. See his On the Necessity of Constant Prayer for all Christians, reproduced on this site.

The teaching of St Gregory is so fundamental to Orthodoxy that he is especially commemorated each year in Great Lent on the Sunday following the Sunday of Orthodoxy (as well as on Nov. 14); Bishop Kallistos observes in the English edition of the Philokalia, "his successful defence of the divine and uncreated character of the light of Tabor...[is] seen as a direct continuation of the preceding celebration, as nothing less than a renewed Triumph of Orthodoxy."   The son of a prominent family, St Gregory was born (1296) and raised in Constantinople. At about age twenty, he abandoned a promising secular career to become a monk on Mt Athos. (His family joined him en masse: two of his brothers went with him to the Holy Mountain; at the same time his widowed mother, two of his sisters, and many of the household servants also entered monastic life.) He spent the next twenty years living as a hermit, spending five days a week in complete solitude, then joining the brethren on weekends for the Divine Liturgy and its accompanying services.   Around 1335 he was called to live a much more public life in defense of the faith and spirituality of the Church. A Greek living in Italy, Barlaam the Calabrian, had launched an attack on the hesychastic spirituality of the Church. Fundamentally, Barlaam denied that man can attain to a true vision of God Himself, or true union with Him, in this life. Gregory, recognizing in this an attack on the Christian faith itself, responded. He even left the Holy Mountain and re-settled in Constantinople so as better to wage the struggle, which had become so public that a Church Council was called to settle the issue. St Gregory's views were affirmed, and Barlaam's condemned, at the Council of Constantinople of 1341.   Though Barlaam himself returned to Italy, a series of his followers continued the attack, eventually resulting in two more Councils in 1347 and 1351, both of which affirmed the hesychasts' position. Metropolitan Hierotheos (The Mind of the Orthodox Church) writes that these councils have "all the marks of an Ecumenical Council." This, along with the fact that St Gregory's views are affirmed in the Synodikon of Orthodoxy (appointed to be read in churches every Sunday of Orthodoxy), and his commemoration every second Sunday of Great Lent, makes clear that his teaching is a basic and indispensable part of the Orthodox Faith.   In 1347 St Gregory was consecrated Metropolitan of Thessaloniki, where he served until his repose. (He spent a year of this period as the prisoner of Turkish pirates). Despite (or due to?) his austere monastic background, he was revered by his flock: immediately after his repose in 1359, popular veneration of him sprang up in Thessaloniki, Constantinople and Mt Athos and, in 1368, only nine years after his death, the Church officially glorified him as a saint.   St Gregory was always clear that unceasing mental prayer is not a special calling of monastics, but is possible and desirable for every Christian in every walk of life. See his On the Necessity of Constant Prayer for all Christians, reproduced on this site.

Cappadocia (in eastern Turkey) is virtually devoid of Christians now, but in 1840, when St Arsenios was born there, there were still vital Orthodox communities. He became a monk and was sent to his native town, Farasa, to serve the people. He became known as a mighty intercessor before God, praying for all who came to him, Muslims as well as Christians. His countless miracles of healing became known throughout Cappadocia; those who could not come to see him would sometimes send articles of clothing for him to pray over. He became known as Hadjiefendis, a Muslim term of honour for pilgrims, because he made pilgrimage to the Holy Land every ten years on foot. He never accepted any gifts in return for his prayers and healings, saying ‘Our faith is not for sale!'   “He concealed his holiness as much as he could beneath a rough and sharp-tempered exterior. If anyone expressed admiration for him, he would reply "So you think I'm a saint? I'm only a sinner worse than you. Don't you see that I even lose my temper? The miracles you see are done by Christ. I do no more than lift up my hands and pray to him." But as the Scriptures say, the prayers of a righteous man avail much, and when St Arsenios lifted up his hands, wonders often followed.   “He lived in a small cell with an earthen floor, fasted often and was in the habit of shutting himself in his cell for at least two whole days every week to devote himself entirely to prayer.   “Father Arsenios predicted the expulsion of the Greeks from Asia Minor before it happened, and organized his flock for departure. When the expulsion order came in 1924, the aged Saint led his faithful on a 400-mile journey across Turkey on foot. He had foretold that he would only live forty days after reaching Greece, and this came to pass. His last words were "The soul, the soul, take care of it more than the flesh, which will return to earth and be eaten by worms!" Two days later, on November 10, 1924, he died in peace at the age of eighty-three. Since 1970, many apparitions and miracles have occurred near his holy relics, which reside in the Monastery of Souroti near Thessalonica. He was officially glorified by the Patriarchate of Constantinople in 1986.” — Source: Orthodox Parish of St John of Kronstadt (UK) The primary source for the life of St Arsenios is Saint Arsenios the Cappadocian, compiled by Elder Païsios of the Holy Mountain, who was baptized as an infant by the Saint.

Cappadocia (in eastern Turkey) is virtually devoid of Christians now, but in 1840, when St Arsenios was born there, there were still vital Orthodox communities. He became a monk and was sent to his native town, Farasa, to serve the people. He became known as a mighty intercessor before God, praying for all who came to him, Muslims as well as Christians. His countless miracles of healing became known throughout Cappadocia; those who could not come to see him would sometimes send articles of clothing for him to pray over. He became known as Hadjiefendis, a Muslim term of honour for pilgrims, because he made pilgrimage to the Holy Land every ten years on foot. He never accepted any gifts in return for his prayers and healings, saying ‘Our faith is not for sale!'   “He concealed his holiness as much as he could beneath a rough and sharp-tempered exterior. If anyone expressed admiration for him, he would reply "So you think I'm a saint? I'm only a sinner worse than you. Don't you see that I even lose my temper? The miracles you see are done by Christ. I do no more than lift up my hands and pray to him." But as the Scriptures say, the prayers of a righteous man avail much, and when St Arsenios lifted up his hands, wonders often followed.   “He lived in a small cell with an earthen floor, fasted often and was in the habit of shutting himself in his cell for at least two whole days every week to devote himself entirely to prayer.   “Father Arsenios predicted the expulsion of the Greeks from Asia Minor before it happened, and organized his flock for departure. When the expulsion order came in 1924, the aged Saint led his faithful on a 400-mile journey across Turkey on foot. He had foretold that he would only live forty days after reaching Greece, and this came to pass. His last words were "The soul, the soul, take care of it more than the flesh, which will return to earth and be eaten by worms!" Two days later, on November 10, 1924, he died in peace at the age of eighty-three. Since 1970, many apparitions and miracles have occurred near his holy relics, which reside in the Monastery of Souroti near Thessalonica. He was officially glorified by the Patriarchate of Constantinople in 1986.” — Source: Orthodox Parish of St John of Kronstadt (UK) The primary source for the life of St Arsenios is Saint Arsenios the Cappadocian, compiled by Elder Païsios of the Holy Mountain, who was baptized as an infant by the Saint.

Dr. Lane Tipton speaks at the Reformed Forum Annual Theology Conference, held at Lakeland Church in Gurnee, Illinois on September 27, 2025. Dr. Tipton presents Jesus Christ as the "mountain ascending mediator" and the promised seed of the woman from Genesis 3:15. Dr. Tipton argues that God's plan for redemption is framed by the concept of a holy mountain dwelling, beginning with heaven itself and its earthly counterpart, the Garden of Eden. After Adam's fall and subsequent exile from the holy mountain, God announced the first promise of the gospel—that the seed of the woman would crush the serpent's head. This salvific ascent was foreshadowed throughout the Old Testament on key mountains (Ararat, Sinai, Moriah, and Zion), all pointing to the final ascent of Christ. Through his sacrifice, Christ successfully ascended to the heavenly mountain, providing covering for sin, overcoming the devil, and bringing his people to see God in perfected worship and everlasting beatitude. Watch on YouTube 00:00 – Introduction: The Seed of the Woman 00:24 – Christ, the Mountain-Ascending Mediator 01:00 – Heaven: The Original Mountain Temple 02:20 – Eden as Earthly Replica of Heaven 05:30 – The Covenant of Works on the Holy Mountain 07:00 – The Fall and the Promise of the Gospel 09:00 – The Proto-Evangelium: Blood and Fire 10:40 – Mountains of God: Ararat to Zion 11:00 – Heaven as Temple and Mountain of Assembly 14:00 – The Fall of Satan and the Holiness of Heaven 17:00 – Eden as Holy Mountain Sanctuary 21:00 – Adam the Priestly Guardian 23:30 – Covenant Goal: From Earthly to Heavenly Rest 27:00 – The Fall and Banishment from Eden 30:00 – The Promise of the Seed and the Symbols of Blood and Fire 33:00 – The Typological Pattern: Blood and Fire on God's Mountains 35:00 – Mount Ararat: Worship and Rest after Judgment 39:00 – Mount Sinai: Ascent through Blood and Fire 45:00 – Mount Moriah and Mount Zion: The Lord Will Provide 49:00 – The Glory Descends: Temple Worship and God's Presence 52:00 – Christ, the True Mountain-Ascending Mediator 55:00 – Hebrews: The Second Adam and True Moses 59:00 – Christ's Ascent and Heavenly Rest 1:02:00 – The Consuming Fire and the Final Ascent 1:05:00 – The New Jerusalem and the Mountain of Glory 1:07:00 – Worship the Mountain-Ascending Mediator 1:09:00 – Closing and Reformed Forum Outro

The Cinematography Podcast Episode 328: Kira Kelly, ASC Cinematographer Kira Kelly, ASC, had a rare opportunity in the movie HIM: exploring the genres of horror and sports, which are not usually combined. She and director Justin Tipping focused their discussions on Chronic Traumatic Encephalopathy (CTE), specifically how football-related brain injuries often cause hallucinations. This condition was central to building the feeling of surrealism for the main character, Cam. Before beginning the 8 weeks of prep on HIM, director Justin Tipping created an extensive lookbook with ideas for the atmosphere, lighting and costumes. To establish the film's unique, suspenseful, and surrealistic look, he suggested Kira watch The Holy Mountain and Black Swan. “Justin was open to lots of collaboration,” says Kira. “I feel like this film does have such a strong visual look because we were all working together to make the movie.” Camera movement, color, and lighting are all integral to the movie's storytelling. As Cam descends deeper into the underground compound, Kira used specific colors and lighting. She created a document to track the emotional influence of color for each scene, integrating the lighting into the set and programming the colors to change per sequence. Red with orange highlights was used for the Saviors party, reflecting the oxblood red of the team colors. Fuchsia and magenta were used to show rage. For the scenes on the training field, Kira used top lighting, so that the skin tones of the players would have some reflectivity. Kira's camera work parallels Cam's psychological journey. “At the beginning, it should be fun,” Kira explains. “He's playing football. It's much more loose.” The crew used handheld and body cameras, plus a boomerang rig that sent the camera flying down the field. Once Cam feels trapped in the compound, Kira shifted the style dramatically. “That's where we get into more of these center- punched static frames. He's trapped figuratively, and all the ways.” One of HIM's most unique visual elements was the use of a Flir thermal imaging camera. Kelly and Tipping wanted to use the thermal camera to visually represent the internal trauma of what was happening inside the players' bodies and brains during tackles. Kira and her crew created a rig to mount the Flir camera right above the ALEXA 35 and found that the images could converge and focus enough to allow the two images to overlay. The shots could flick back and forth between the regular camera and the thermal camera. In post, VFX added the brains and accentuated the muscles. The thermal camera effectively showed blood flow and hot and cold areas, adding a chilling layer to the physical impact of the sport. Kira feels gratified that her vision for the visual style of HIM tells an effective story. “As a DP, every challenge I have is if an audience is able to understand the story,” she says. “If they don't have the wonderful dialogue, if they don't have the music, if they don't have all of those other things helping the story along, could they tell what's happening just with the imagery? And I feel like with HIM, I say, yeah, I think so. You can see it happening. And that's what's super exciting to me.” See HIM in theaters and on VOD. Find Kira Kelly: Instagram @kirakellydp Hear our previous interviews with Kira Kelly: https://www.camnoir.com/ep67/ https://www.camnoir.com/ep273/ The Cinematography Podcast website: www.camnoir.com YouTube: @TheCinematographyPodcast Facebook: @cinepod Instagram: @thecinepod Blue Sky: @thecinepod.bsky.social

This is the fifth lesson in Dr. William Wood's Reformed Academy course, Redemptive History and the Regulative Principle of Worship. This lesson covers the following topics: 0:00 Archetypal Heavenly Temple in Genesis 1:1–2 12:29 Creation in General as Protological Temple in Genesis 1 20:18 Eden in Particular as Protological Temple in Genesis 2 27:47 Postlapsarian Worshipful Ascent up God's Holy Mountain 39:19 Revelation Concerning the Tabernacle and Temple 52:23 Christ's Ascent into Heaven through Sacrifice  Register for this free on-demand course on our website to track your progress and assess your understanding through quizzes for each lesson. You will also receive free access to twenty-seven additional video courses in covenant theology, apologetics, biblical studies, church history, and more: https://reformedforum.org/courses/red... Your donations help us to provide free Reformed resources for students like you worldwide: https://reformedforum.org/donate/ #biblicaltheology #worship #reformedtheology

PAVING THE WAY HOME:   YouTube Channel: https://www.youtube.com/@pavingthewayhome85 Apple Podcasts: https://podcasts.apple.com/ie/podcast/paving-the-way-home-podcast/id1517252693 Spotify: https://open.spotify.com/show/0sywWGWjqXFSErvxOcNeEt?si=jjRM2DjsQvGUJppEQqFS_g   HOLY FAMILY MISSION If you wish to support the work that Holy Family Mission do, you will find details on how to do so here - https://www.holyfamilymission.ie/

"Saint Cosmas came from Bulgaria where his devout parents provided him with a good education in Slavonic and Greek. They wanted him to marry but he was drawn by the love of Christ and, unknown to them, made his way to the Holy Mountain of Athos to become a monk at the Bulgarian monastery of Zographou. On the feast of the Annunciation at the Monastery of Vatopedi, he saw a woman among those serving in the Church and in the refectory, and he was grieved at first to observe this breach of the monastic rule, but overjoyed when he realized that it was the Mother of God who had appeared to him in this way.   "He was clothed in the holy angelic Habit and, after some time, was ordained priest. One day, as he was praying before the icon of the Mother of God, asking her with tears how to achieve his salvation, he heard a voice saying, 'Let my servant withdraw to the desert outside the monastery.' He was obedient to the will of God and, with the blessing of his Abbot, lived in silence from then on. Some years later, he was found worthy of the grace of discernment of thoughts and of beholding things happening elsewhere, as well as of other spiritual gifts. In the course of many years, he was the spiritual helper of a great number of monks. At the end of his life, Christ appeared to him saying that he would shortly have a great trial to endure from the Devil. Indeed, the prince of demons made his appearance next day with a host of his servants bewailing and bemoaning their inability to annihilate their great enemy Cosmas, who had held them in check for so long and gained possession, by his virtue, of the throne in Heaven that had once been Lucifer's. Taking a heavy stick, the demon beat the Saint so violently that he left him half-dead. As God allowed, Saint Cosmas died in peace two days later, on 22 September 1323. When the fathers came from the monastery to bury him, the wild animals gathered round. They kept silent until the end of the service, but howled unusually loud as his body was covered with earth. Then having paid their respects, they made off into the wilderness. Forty days later, the monks came to take up the body of Saint Cosmas and translate it to the monastery, but it was no longer in the grave. Where it now is God alone knows." (Synaxarion)

"Saint Cosmas came from Bulgaria where his devout parents provided him with a good education in Slavonic and Greek. They wanted him to marry but he was drawn by the love of Christ and, unknown to them, made his way to the Holy Mountain of Athos to become a monk at the Bulgarian monastery of Zographou. On the feast of the Annunciation at the Monastery of Vatopedi, he saw a woman among those serving in the Church and in the refectory, and he was grieved at first to observe this breach of the monastic rule, but overjoyed when he realized that it was the Mother of God who had appeared to him in this way.   "He was clothed in the holy angelic Habit and, after some time, was ordained priest. One day, as he was praying before the icon of the Mother of God, asking her with tears how to achieve his salvation, he heard a voice saying, 'Let my servant withdraw to the desert outside the monastery.' He was obedient to the will of God and, with the blessing of his Abbot, lived in silence from then on. Some years later, he was found worthy of the grace of discernment of thoughts and of beholding things happening elsewhere, as well as of other spiritual gifts. In the course of many years, he was the spiritual helper of a great number of monks. At the end of his life, Christ appeared to him saying that he would shortly have a great trial to endure from the Devil. Indeed, the prince of demons made his appearance next day with a host of his servants bewailing and bemoaning their inability to annihilate their great enemy Cosmas, who had held them in check for so long and gained possession, by his virtue, of the throne in Heaven that had once been Lucifer's. Taking a heavy stick, the demon beat the Saint so violently that he left him half-dead. As God allowed, Saint Cosmas died in peace two days later, on 22 September 1323. When the fathers came from the monastery to bury him, the wild animals gathered round. They kept silent until the end of the service, but howled unusually loud as his body was covered with earth. Then having paid their respects, they made off into the wilderness. Forty days later, the monks came to take up the body of Saint Cosmas and translate it to the monastery, but it was no longer in the grave. Where it now is God alone knows." (Synaxarion)

Editor Taylor Mason returns to the No Film School Podcast to discuss her leap from indie features to her first studio film, HIM, directed by Justin Tipping. Host GG Hawkins explores how Mason's editing shaped the emotional tone, visual storytelling, and layered character dynamics of the surreal football drama. They also dive into how working on larger-scale projects differs from the indie scene, the importance of creative collaboration, and how editing can profoundly impact narrative clarity and emotional resonance. In this episode, No Film School's GG Hawkins and guest Taylor Mason discuss... The transition from indie films like Birth/Rebirth to her first studio feature Building a post-production team and navigating leadership as a young editor How editing techniques, like temp comps and montage, shaped HIM's unique tone Balancing bombastic visuals with nuanced performances and story arcs Using audience feedback and experimentation to refine the final cut Maintaining perspective and boundaries during a 10-month post-production cycle The surrealism and political commentary in HIM, with references like Holy Mountain and Enter the Void Advice for aspiring editors on building careers with intentional collaboration Memorable Quotes: "We tried to insert these flash frames... quick cuts of this melted skeleton... to help track where he is emotionally, physically." "This film required me to be bigger and much louder and much more visible... and be like loud and proud and bombastic." "My whole career has kind of been built and sculpted along with people that I first learned the craft with." "It's hard for me to do my best on something that doesn't excite me... I feel like I'm doing that film a disservice if I take it." Guests: Taylor Mason on IMDb Resources: Our last pod with Taylor I Really Love My Husband Screenings Find No Film School everywhere: On the Web: No Film School Facebook: No Film School on Facebook Twitter: No Film School on Twitter YouTube: No Film School on YouTube Instagram: No Film School on Instagram  

One of the great ascetics, hesychasts and spiritual teachers of the Church, he did much to restore the knowledge and practice of Orthodox hesychasm. He became a monk at Mt Sinai. He traveled to Mt Athos to learn more of Orthodox spiritual prayer and contemplation, but found that these were almost lost even on the Holy Mountain. The only true, holy hesychast he found there was St Maximos of Kapsokalyvia (Maximos the hut-burner, January 13). Maximos lived a life of reclusion in crude shelters; from time to time he would burn his hut and move to a new one, so as not to become attached even to that poor earthly dwelling. For this, he was scorned as a madman by the other monks. St Gregory upbraided the monks and told them that Maximos was the only true hesychast among them, thus beginning a reform of spiritual life on the Holy Mountain. He spent time teaching mental prayer in all the monasteries of Mt Athos, then traveled around Macedonia, establishing new monasteries. Some of his writings on prayer and asceticism can be found in the Philokalia. He reposed in peace in 1346.

One of the great ascetics, hesychasts and spiritual teachers of the Church, he did much to restore the knowledge and practice of Orthodox hesychasm. He became a monk at Mt Sinai. He traveled to Mt Athos to learn more of Orthodox spiritual prayer and contemplation, but found that these were almost lost even on the Holy Mountain. The only true, holy hesychast he found there was St Maximos of Kapsokalyvia (Maximos the hut-burner, January 13). Maximos lived a life of reclusion in crude shelters; from time to time he would burn his hut and move to a new one, so as not to become attached even to that poor earthly dwelling. For this, he was scorned as a madman by the other monks. St Gregory upbraided the monks and told them that Maximos was the only true hesychast among them, thus beginning a reform of spiritual life on the Holy Mountain. He spent time teaching mental prayer in all the monasteries of Mt Athos, then traveled around Macedonia, establishing new monasteries. Some of his writings on prayer and asceticism can be found in the Philokalia. He reposed in peace in 1346.

Renunciation: The word has certain connotations that are often tied to deprivation or unhappiness. What we find in the writings of the great ascetics, St. Isaac especially, is something quite different; the weaning of ourselves from the things that we are attached to in the world in order to become more attached to God, to what endures and fills the soul with consolation and strength.  For example, we are called to embrace the practice of vigils, to rise during the night to pray and thereby humbling the mind and the body. Yet Isaac does not see this as costly but rather as restorative and promising consolation in times of trial and affliction. It is in silence, often deepest during the night and free of distraction, that we are able to listen to God and receive what he desires to give us.  Likewise, we are to persevere in spiritual reading while we dwell in stillness. We let go of the hectic pace of society and the busyness into which we often thrust ourselves in order to taste the sweetness of the wisdom of the scriptures and the fathers. Perhaps more challenging, we are told that we are to love poverty. We are to willingly let go of material goods and radically simplify our lives. In doing so, Isaac tells us, the mind remains collected and is secured from wandering. We often become anxious about our worldly security and protecting what ilwe have come to possess. We become driven to spend more time focused on the things of this world than we are pursuing the life of virtue and prayer. In a similar vein, Isaac tells us to detest superfluity so that our thoughts might remain untroubled. Again, filling our lives with things, activities, work or social engagements steals from us solitude and the silence that is born from it. Surrounded constantly by the noise and the affairs of the world we begin to experience intense anxiety and depression seeing only the presence of chaos and violence that makes one question reality and the value and purpose of life.  Part of the beauty of reading the desert fathers is that they reveal to us the beauty and the dignity of the human person made in the image and likeness of God and redeemed by the blood of Christ.  Their lives and their writings fill the heart with hope in a dark world and set the soul on fire to to embrace what has been promised us by our Lord. To God be the glory unto ages of ages. Amen. --- Text of chat during the group:  00:04:19 Bob Čihák, AZ: P. 143, first short paragraph, 6 00:12:49 cameron: The names again please 00:14:56 Bob Čihák, AZ: P. 143, first short paragraph, 6 00:14:59 cameron: Monk and monastery 00:15:13 cameron: Thank you. 00:20:52 Myles Davidson: Replying to "P. 143, first short ..." “Honor the work of vigil…” 00:21:55 Bob Čihák, AZ: P. 143, first short paragraph, 6 00:32:20 James Hickman: For years I've found myself waking up against my will, then over the years (more recently, and not always!) seeing it as a gift. But when I have an icon on my wall, I find it a grace when I lay there awake in bed and make simple prayer of the heart, simple acts. This seems valuable. I'll be ok to hear if there's more expected than this. Objectivity is desired here. Work in progress here. 00:33:05 David: I have a prayer book that has a Greek orthodox evening prayer and in the ending it says "we sing to you in the night- Holy, holy holy are you oh God, through the prayers of the Theotokos have mercy on me". Is this a practice when one begins a vigil? When I do wake I always try to say it but was not sure if it is something formal in vigils? 00:35:59 Jessica Imanaka: Several Trappist monks I know have said they don't need as much as sleep as medical science dictates. The deceased abbot used to say that prayer reduces the physical need for sleep. Whenever I go on retreat, praying the full office, I just can't sleep as much. My body doesn't want to. 00:36:13 Anthony: On waking up at night....some people say 3am is the devil's hour, so it's advisable to pray then.  I think that gives way too much focus on the devil's? Or is this real Christian tradition? 00:40:58 Myles Davidson: The noonday devil was a desert father thing 00:41:11 Nicholas B. Besachio: What does St. Issac say about demonic attacks on Faith. 00:41:26 Rebecca Thérèse: Christ died on the cross at 3pm so Satanists say a black mass at 3am, that's why some people refer to it as the devil's hour 00:42:30 Bob Čihák, AZ: Catholic apologist Jimmy Akin did a Mysterious World session # 98 on “Sleep” which I found helpful. Cf. http://jimmyakin.com/ . 00:43:45 Thomas: I have heard priests say not to pretend to be monks what do they mean by this, because we should imitate them 00:46:06 Una: Reacted to "Catholic apologist..." with

She was born in Antioch of Pisidia to pagan parents; her father was a pagan priest. When she was about twelve years old her mother died, and she was given into the care of a woman who told her of the Gospel of Christ. She was immediately filled with love for Christ and consecrated her life to His service. Her father, hearing of this, was furious and disowned her. When she was fifteen years old, she was brought before the governor Olymbrius, who first desired to marry her and, when she refused, ordered her to make sacrifice to the idols. She refused and proclaimed herself a Christian. For this she was harshly tortured, imprisoned, and finally beheaded. While she was in prison she was tormented by demons, but drove them away by her prayers. For this reason she is especially invoked for deliverance from demonic possession. One of her hands is preserved at Vatopedi Monastery on the Holy Mountain, and some of her relics are preserved at an Albanian Monastery dedicated to her.

She was born in Antioch of Pisidia to pagan parents; her father was a pagan priest. When she was about twelve years old her mother died, and she was given into the care of a woman who told her of the Gospel of Christ. She was immediately filled with love for Christ and consecrated her life to His service. Her father, hearing of this, was furious and disowned her. When she was fifteen years old, she was brought before the governor Olymbrius, who first desired to marry her and, when she refused, ordered her to make sacrifice to the idols. She refused and proclaimed herself a Christian. For this she was harshly tortured, imprisoned, and finally beheaded. While she was in prison she was tormented by demons, but drove them away by her prayers. For this reason she is especially invoked for deliverance from demonic possession. One of her hands is preserved at Vatopedi Monastery on the Holy Mountain, and some of her relics are preserved at an Albanian Monastery dedicated to her.

He is honored as the founder of Orthodox monastic life in Russia. He was born in Chernigov province and tonsured at the Monastery of Esphigmenou on the Holy Mountain. His abbot sent him from Mt Athos to Kiev to establish the monastic life there in 1013, during the last years of Prince Vladimir's holy reign. He lived there as a hermit, slowly drawing to himself others who wished to share the ascetical life. In time, the brotherhood grew into the Kiev Caves Lavra. St Anthony refused to serve as abbot of the monastery; this task was taken up by St Theodosius (commemorated May 3). St Anthony continued to live as a cave-dwelling hermit and reposed in peace at the age of ninety.

He is honored as the founder of Orthodox monastic life in Russia. He was born in Chernigov province and tonsured at the Monastery of Esphigmenou on the Holy Mountain. His abbot sent him from Mt Athos to Kiev to establish the monastic life there in 1013, during the last years of Prince Vladimir's holy reign. He lived there as a hermit, slowly drawing to himself others who wished to share the ascetical life. In time, the brotherhood grew into the Kiev Caves Lavra. St Anthony refused to serve as abbot of the monastery; this task was taken up by St Theodosius (commemorated May 3). St Anthony continued to live as a cave-dwelling hermit and reposed in peace at the age of ninety.

Born in Trebizond, he was educated in Constantinople, then entered into ascetic life. Seeking greater reclusion, he went to the Holy Mountain to live in silence. But many others gathered around him, and in time he was forced to build the monastery known as the Great Lavra. As construction was being planned, he beheld the Mother of God, who miraculously brought forth water from a rock near the site, and promised him that she would be the abbess of his monastery. He died when the newly-constructed dome of the monastery collapsed while he and six of his brethren were working on it.

Born in Trebizond, he was educated in Constantinople, then entered into ascetic life. Seeking greater reclusion, he went to the Holy Mountain to live in silence. But many others gathered around him, and in time he was forced to build the monastery known as the Great Lavra. As construction was being planned, he beheld the Mother of God, who miraculously brought forth water from a rock near the site, and promised him that she would be the abbess of his monastery. He died when the newly-constructed dome of the monastery collapsed while he and six of his brethren were working on it.

Mike is joined by podcaster Aaron Peterson (The Hollywood Outsider) and filmmaker Miguel Llansó (Crumbs, Jesus Shows You the Way to the Highway, Infinite Summer) for a conversation about Rafael Corkidi's elusive 1971 or 1972 feature debut Ángeles y querubines (Angels and Cherubs). Once presumed lost, this visually ravishing curio from Mexico's surrealist wave plunges into Edenic allegory, spiritual symbolism, and vampiric resurrection. The trio explores how Corkidi's background as cinematographer on El Topo and The Holy Mountain shaped his arresting compositions—and why his directorial efforts remain both transfixing and narratively confounding.From telepathic puppets to exploding fruit and bite-marked lovers, Ángeles y querubines drifts between religious critique and mystical dream logic. Expect reflections on Corkidi's artistic lineage, the politics of Mexican Catholicism, and the fine line between visual poetry and ponderous indulgence. This is Maudit May at its most daring—cinema that challenges, alienates, and haunts.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-projection-booth-podcast--5513239/support.

The Mountain E10 — The prophet Isaiah depicts Mount Zion as a cosmic mountain where Heaven and Earth overlap and God's blessings flow down to all of creation. But Isaiah also lived in the real Jerusalem that had Mount Zion at its center, which was filled with corruption, injustice, and idolatry. So in his prophecies, he balances hope in this future new Eden with warnings of judgment on Jerusalem's proud and corrupt elites. In this episode, Jon and Tim discuss the many iterations of the mountain theme in Isaiah 2-4, including how Jesus and his disciples embody the imagery of Isaiah's anointed servant and the remnant community.View more resources on our website →Timestamps Chapter 1: The Ideal and Corrupt Mount Zion, Leading to Judgment (0:00-22:55)Chapter 2: A Day of Yahweh Against the Rich, Powerful, and Proud (22:55-32:32)Chapter 3: A Holy Remnant on a Renewed Mount Zion (32:32-53:40)Official Episode TranscriptView this episode's official transcript.Referenced ResourcesCheck out Tim's library here.You can experience our entire library of resources in the BibleProject app, available for Android and iOS.Show Music“Bimmer M6” by Kreatev“Sunlight (feat. Jintonic)” by Kendall MilesBibleProject theme song by TENTSShow CreditsProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer. Aaron Olsen edited today's episode and also provided the sound design and mix. JB Witty does our show notes, and Hannah Woo provides the annotations for our app. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie.Powered and distributed by Simplecast.

The Mountain E9 — The mountain theme shows up again and again in biblical narrative, but it's also prominent in the Psalms. Particularly in Psalms 15-24, the biblical authors reflect on the traits of the one who can ascend and dwell on God's holy mountain. At first, this question focuses on King David and his royal successors as they endure suffering, despair, and ultimately vindication, which leads to blessing for Israel and the nations. But eventually, it's not just the Davidic king but a whole community of the faithful ascending the mountain! In this episode, Jon and Tim survey the mountain theme through the Psalms scroll and reflect on what it takes to be with God there.View more resources on our website →Timestamps Chapter 1: Recap of Where We've Been (0:00-10:21)Chapter 2: Psalm 2: God's Anointed One on a Mountain (10:21-19:34)Chapter 3: Psalms 15-24: The King and His Crew Ascend the Mountain (19:34-51:05)Chapter 4: A Hyperlink in Revelation 2 to Psalm 2 (51:05-1:02:39)Official Episode TranscriptView this episode's official transcript.Referenced ResourcesThe Arrival of the King: The Shape and Story of Psalms 15-24 by Carissa QuinnCheck out Tim's library here.You can experience our entire library of resources in the BibleProject app, available for Android and iOS.Show Music“Sum Sum” by Ben Bada Boom“Sunkissed Cycles” by lloom“Astér” by KissamiléBibleProject theme song by TENTSShow CreditsProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer. Aaron Olsen edited today's episode and also provided the sound design and mix. JB Witty does our show notes, and Hannah Woo provides the annotations for our app. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie.Powered and distributed by Simplecast.