Podcasts about keble

And said unto him, Art thou he that should come, or do we look for another? Jesus answered and said unto them, Go and shew John again those things which ye do hear and see: The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. And blessed is he, whosoever shall not be offended in me. (Matthew 11:3-6)1/ John Baptist's question - Art thou he that should come?2/ Jesus' kindness to those with doubts.3/ The signs of Jesus being the Christ.(The tune for the middle hymn was Mayford, 367 not Keble 357.)

Today's poem, though written for the far more infrequent crowning of monarchs, contains plenty of sentiments fitting for a quadrennial presidential inauguration. Happy reading.On a pillar on the west wall of Poets' Corner in Westminster Abbey is a white marble bust to poet and clergyman John Keble. The bust is signed and dated by Thomas Woolner, 1872 and is just inscribed 'JOHN KEBLE'. The memorial was originally much more elaborate and was in the south west tower chapel of the nave (now St George's chapel), placed between Dr Thomas Arnold and William Wordsworth. The bust, on a foliated corbel, was set within a decorated oval frame set with jewels with two small pillars either side of the bust. Above was a decorated cross and below a square tablet with the inscription:In memory of John Keble, author of the Christian Year. Born 1792. Died 1866. In quietness and in confidence shall be your strength. Isaiah xxx.15. He rests in peace at Hursley of which he was Vicar 30 years.When the chapel was redesigned in 1932 the memorials there were all moved - Arnold to the north west nave chapel and Wordsworth to Poets' Corner. Only the bust of Keble was retained and mounted on a new Purbeck marble bracket in the Corner.He was born at Fairford in Gloucestershire on 25th April 1792, son of the Reverend John Keble and his wife Sarah (Maule). After education at home he attended Oxford University. In 1827 he published his popular work The Christian Year. He was professor of poetry at Oxford and became rector of Hursley in Hampshire in 1836. With Newman and Pusey he instigated the Oxford Movement. He married Charlotte Clarke but there were no children. He died on 29th March 1866 and is buried at Hursley. Keble College in Oxford was founded in his memory.-bio via Westminster Abbey This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit dailypoempod.substack.com/subscribe

Povodí Labe odstraní v příštích týdnech z přehradní nádrže Rozkoš na Náchodsku tisíce kubíků naplavenin. Ty se nahromadily u Úpského přivaděče, omezují jeho výtok a mohly by podle zástupců státního podniku zhoršit protipovodňovou ochranu. Těžba jde ale pomaleji, než bylo původně v plánu, důvodem jsou zákonem chráněné škeble.

In this episode, Calum and Joel speak with Fr Charles Erlandson about John Keble's prayer book spirituality, his role in the catholic revival in the Church of England, and his continued relevance in facing contemporary challenges. Our discussion is based on Fr Charles' chapter "The Old Made New: John Keble (1792–1866) and the Revival of Reformed Catholicism" in the newly published Re-formed Catholic Anglicanism (Anglican Way Institute, 2024).Resources mentioned:  Orthodox Anglican Identity, by Fr Charles ErlandsonGive Us This Day, by Fr Charles ErlandsonSt Michael's Abbey (YouTube)Pray DailyThe SacramentalistsYou can email us at holycofe@gmail.com or follow us on X at @holycofe1.

Welcome to the 5th episode of the Ellen Keble Show! Today, we're thrilled to dive into the inspiring journey of “How We Helped Create New Start-Ups” for individuals who lost their jobs during the 2009 GFC crisis in the UK. We'll explore the innovation that emerged from this challenging time. We'll also discuss some of the motivational business books that provided the inspiration that fuelled this entrepreneurial time. Don't miss this captivating episode filled with stories of hope and success.

Welcome to the 4th episode of the Ellen Keble Show! Today, we dive into a pressing issue across Australia: the state of the property market. In places like Melbourne and beyond, there's a glaring housing shortage despite vast expanses of available land. Many areas lack essential infrastructure like water, electricity, and local amenities, even amidst the influx of new professionals and essential workers to Australia. The questions loom large: are new homes available, and more importantly, are they affordable?

Welcome to the 3rd episode of the Ellen Keble Show! Today, I'm excited to share my passion for Health and Wellness with you. I'll take you on a journey through how my interest in health and fitness began and why it has become so crucial in our busy lives today. In our fast-paced world, many of us find ourselves spending more time indoors, working in front of computers. With the rise of remote work, convenience and fast paced lives has become a priority, affecting everything from our food choices to our self-care routines. It's more important than ever to remain active daily and maintain a balanced lifestyle. I'll discuss the significance of dedicating 80% of our focus on nutritious food and 20% on regular exercise. Working from home demands even greater discipline to stay fit and healthy, and I'll share my personal experiences and tips on how to achieve this balance. No longer is it the postman or milkman knocking at your door; now it's the delivery man from Uber Eats and online shopping services. Join me as I explore how to kickstart your fitness journey and make healthier food choices in this new era of convenience. Tune in to hear about my health and fitness routines and how you can integrate these practices into your life. Let's embark on this wellness journey together!

Welcome to the Ellen Keble Show! Ellen's special guest is Stuart Young, the co-founder of Connect2Business Network. Connect2Business is a dynamic community of like-minded professionals and entrepreneurs who have been meeting regularly in Melbourne since 2012 to date. This network has facilitated the sharing of ideas, business opportunities, and the creation of an accountable warm market, introducing hundreds of business people across various market sectors. Stuart & Ellen will share insights into how Connect2Business has fostered incredible ventures and collaborations, benefiting our local communities and economy in a supportive and impactful way. We'll discuss the origins of the network, its mission, and some of the remarkable success stories that have emerged from this vibrant community. Stay tuned for an engaging and inspiring conversation!

When we read anthropological accounts, it is easy to overlook the extensive fieldwork and lived experiences that inform them. How can anthropologists interrogate the ethics of their discipline, and fundamentally, what does anthropology offer?  In this episode of Oxpods, Ushika Kidd, a second-year Human Sciences student at Keble, speaks with Dr. Sophie Chao, anthropologist and academic at the University of Sydney, to discuss the ethics and practical aspects of multispecies research and research with Indigenous communities, and how we can approach the challenge of decolonising climate change knowledge.  Host: Ushika Kidd Looking to make the most of Oxford's world-leading professors, we decided to set up a platform to interview these academics on the niche, weird and wonderful from their subjects. We aim to create thought-provoking and easily digestible podcast episodes, made for anyone with an interest in the world around them, and to facilitate university access and outreach for students aspiring to Oxford or Cambridge.   To learn more about OxPods, visit our website ⁠www.oxpods.co.uk⁠⁠, ⁠or follow us on socials ⁠@ox.pods. ⁠ ⁠ If you would like an audio transcription of this episode, please do not hesitate to get in touch with us. OxPods is made possible through the support of our generous benefactors. Special thanks to: St Peter's College JCR, Jesus College JCR & Lady Margaret Hall JCR for supporting us in 2024. OxPods © 2023 by OxPods is licensed under CC BY-NC-ND 4.0 

Ellen Keble is an adventurer embarking on a wild ride, join her!!

December 10, 2023 • John Keble & Patristic Mystical Readings – Matthew Milliner by All Souls Anglican Church

In a special episode of The Advocacy Podcast, usually hosted by Bibi Badejo, Sarah Clarke KC takes the reins to interview Tim Dutton CBE KC, founder of the renowned Advanced International Advocacy Course at Keble College, Oxford. Delve into the course's legacy, Tim's unparalleled contributions to advocacy training, and insights from global practitioners and judicial luminaries.    Please subscribe to The Advocacy Podcast and  sign up to our mailing list at theadvocacypodcast.com to be notified when new episodes are released and receive exclusive offers on advocacy training provided by our partner, The Advocacy Coach.See omnystudio.com/listener for privacy information.

Order of Service: - Prelude - The Confession of Sin (p. 120) - The Versicles (pp. 120-121) - Anthem: O God, Beyond All Praising: G. Holst, 1874-1934, arr. R. Proulx, 1988 O God beyond all praising, we worship you today And sing the love amazing that songs cannot repay; For we can only wonder at every gift you send, At blessings without number and mercies without end: We lift our hearts before you and wait upon your word, We honor and adore you, our great and mighty Lord. The flower of earthly splendor in time must surely die, Its fragile bloom surrender to you the Lord most high; But hidden from all nature the eternal seed is sown - Though small in mortal stature, to heaven's garden grown: For Christ the Man from heaven from death has set us free, And we through him are given the final victory! Then hear, O gracious Savior, accept the love we bring, That we who know your favor may serve you as our king; And whether our tomorrows be filled with good or ill, We'll triumph through our sorrows and rise to bless you still: To marvel at your beauty and glory in your ways, And make a joyful duty our sacrifice of praise. M. Perry, 1982 Lesson: John 21:15 So when they had eaten breakfast, Jesus - John 21: 15 : So when they had eaten breakfast, Jesus said to Simon Peter, “Simon, son of Jonah, do you love Me more than these?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Feed My lambs.” - Anthem: Blessed Are the Pure in Heart: H. Walford Davies, 1869-1941 Blessed are the pure in heart, For they shall see our God: The secret of the Lord is theirs, their soul is Christ's abode. Still to the lowly soul He doth himself impart, And for His cradle and His throne chooseth the pure in heart. J. Keble, 1792-1866 - Homily - Hymn 344 - Christ the Lord is Ris'n Again - The Kyrie (p. 124) - The Lord's Prayer (p. 125) - Hymn 584 - Grant Peace, We Pray, in Mercy, Lord - The Collect (pp. 125-127) - The Benedicamus (p. 127) - The Benediction (p. 127) - Postlude Service Participants: Chaplain Don Moldstad (Preacher), Rev. Prof. Mark DeGarmeaux (Organist), BLC Concert Choir (Choral Group), Rev. Prof. Dennis Marzolf (Choir Director)

Order of Service: - Prelude - The Confession of Sin (p. 120) - The Versicles (pp. 120-121) - Anthem: O God, Beyond All Praising: G. Holst, 1874-1934, arr. R. Proulx, 1988 O God beyond all praising, we worship you today And sing the love amazing that songs cannot repay; For we can only wonder at every gift you send, At blessings without number and mercies without end: We lift our hearts before you and wait upon your word, We honor and adore you, our great and mighty Lord. The flower of earthly splendor in time must surely die, Its fragile bloom surrender to you the Lord most high; But hidden from all nature the eternal seed is sown - Though small in mortal stature, to heaven's garden grown: For Christ the Man from heaven from death has set us free, And we through him are given the final victory! Then hear, O gracious Savior, accept the love we bring, That we who know your favor may serve you as our king; And whether our tomorrows be filled with good or ill, We'll triumph through our sorrows and rise to bless you still: To marvel at your beauty and glory in your ways, And make a joyful duty our sacrifice of praise. M. Perry, 1982 Lesson: John 21:15 So when they had eaten breakfast, Jesus - John 21: 15 : So when they had eaten breakfast, Jesus said to Simon Peter, “Simon, son of Jonah, do you love Me more than these?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Feed My lambs.” - Anthem: Blessed Are the Pure in Heart: H. Walford Davies, 1869-1941 Blessed are the pure in heart, For they shall see our God: The secret of the Lord is theirs, their soul is Christ's abode. Still to the lowly soul He doth himself impart, And for His cradle and His throne chooseth the pure in heart. J. Keble, 1792-1866 - Homily - Hymn 344 - Christ the Lord is Ris'n Again - The Kyrie (p. 124) - The Lord's Prayer (p. 125) - Hymn 584 - Grant Peace, We Pray, in Mercy, Lord - The Collect (pp. 125-127) - The Benedicamus (p. 127) - The Benediction (p. 127) - Postlude Service Participants: Chaplain Don Moldstad (Preacher), Rev. Prof. Mark DeGarmeaux (Organist), BLC Concert Choir (Choral Group), Rev. Prof. Dennis Marzolf (Choir Director)

As result of global Covid lockdowns and satisfying videos on TikTok, pottery has experienced a new revival. With thousands of years of history behind the practice, what benefits might it have in store? And why might it just be the hobby of the future? In this episode, Alice Hazell, Classical Archaeology and Ancient History (CAAH) student at Lady Margaret Hall, will be interviewing Cathy O'Brien, an archaeology DPhil candidate at Keble college, who has used theories of cognitive archaeology and anthropology to research how people have been potting during the pandemic and its effect on our wellbeing.

Support the podcast: patreon.com/thehemingwaylist War & Peace - Ander Louis Translation: Kindle and Amazon Print Host: @anderlouis

Po vypuštění rybníka poblíž Benátek na Pelhřimovsku se ukázalo, že jde o jedinečnou lokalitu obřích škeblí rybničních.

Psalm 66; Exodus 36; Benedictus --- Support this podcast: https://anchor.fm/christanglican-hotsprings/support

Psalms 70 & 72; Proverbs 27; 1 Timothy 1:1-17 --- Support this podcast: https://anchor.fm/christanglican-hotsprings/support

Garrett Mayo and Hannah Dean discuss Dr. Kaufman's early life, her current research projects, and her upcoming book. Dr. Kaufman is the Assistant Professor in Early Modern British History at the University of Alabama. ​From 2015-7, she was the CMRS Early Career Development Fellow at Keble College, Oxford, where she also coordinated the Medieval and Renaissance Cluster of Keble's Advanced Studies Centre. Raised, though not born, in central Pennsylvania, Dr. Kaufman received a B.A. in Renaissance Studies from Yale College in 2004. After two years spent working at the Arden Theatre Company in Philadelphia, she moved to England, where she received an MPhil in Early Modern History from the University of Cambridge before returning to Yale for my Ph.D. Dr. Kaufman's wider intellectual interests include popular politics and power; social and institutional networks; religious and national identities; urban infrastructure and development; microeconomics; and generational dynamics--particularly in Britain and its empire.

In this episode we are joined by Sophia, a 2nd year English Student at Keble. Tune in for an exclusive insight into how to write a competitive personal statement for English. How do I write that dreaded first line? How do I structure my personal statement? How many books do I have to write about? Listen in for the answers to these questions and many more...

Psalm 140; Proverbs 27; 1 Timothy 1:1-17 --- Support this podcast: https://anchor.fm/christanglican-hotsprings/support

The Keble Debates are termly conversations bringing together leading figures from the worlds of theatre, fiction and poetry to explore contemporary issues in the arts, and the way the arts engage with contemporary issues in wider society. David Haig MBE is an actor and playwright whose career on stage and screen has spanned almost four decades. Most recently, he appeared in the ‘Downton Abbey’ feature film, and in the highly acclaimed TV series ‘Killing Eve’. He also appeared in ‘Four Weddings and A Funeral’, ‘The Thin Blue Line’ and the National Theatre’s 2017 production of ‘Rosencrantz and Guildenstern Are Dead’. Nick Starr CBE was Executive Director of the National Theatre 2002-2014, alongside Nicholas Hytner with whom he has founded the London Theatre Company. They opened the Bridge Theatre in October 2017. He received a special Olivier Award in 2014 and Tony Awards in 2012 and 2015, and was made CBE in 2014. The event is hosted by Honorary Fellow Robin Geffen (1976) and novelist and playwright Barney Norris (2006).

In this episode, we conclude our analysis of the second part of Marcus Grodi's evidence from the early church fathers that led to his conversion to Roman Catholicism: the Eucharist. We briefly review the points on the Eucharist discussed in the previous two episodes. Then we address not only Grodi’s claim that the early church writers “unanimously” believed in the “real presence” of Christ in the Eucharist, but we also provide evidence of the rewriting and reinterpreting of the primitive, Biblical, apostolic liturgy in favor of the late 4th century novel Roman Catholic liturgy. Faced with the stark contrast between the early, apostolic liturgy in which a Eucharistic tithe sacrifice was offered prior to the consecration of the elements, and the later 4th century and medieval liturgy of Roman Catholicism in which the Eucharistic mass sacrifice was offered after the consecration of the elements, scholars, apologists, translators and theologians have reinterpreted and rewritten the early liturgy to make it consistent with the later. To do this, they repeatedly rewrite, translate and interpret the early liturgy in such a way as to collapse the Eucharistic tithe offering into the consecration—the epiclesis—making it appear that the early Church’s Eucharistic tithe offering was actually a liturgical offering of consecrated bread and wine—Christ’s body and blood—to the Father. The early church absolutely did not do this, and it was not until the latter part of the 4th century that the superstitious, idolatrous, abominable Roman mass sacrifice emerged. Unable to explain the discontinuity, scholars and theologians simply assumed that whatever was taught at the end of the 4th century must be what the early writers meant. We provide evidence of the rewriting of the early liturgy to force it to comport with the medieval liturgy. And thus, the foolish, the ignorant, the superstitious and the simple are misled into thinking the apostolic and subapostolic church offered the abominable Roman Catholic sacrifice of the mass. Marcus Grodi is just one of millions to fall for the lie.Show Notes:Marcus Grodi: The Early Church Fathers I Never Saw - The Journey Home (3-19-2007)The “Sacrifice of the Mass” originally referred to the tithe offering, because unbelievers, the backslidden and the unconverted were dismissed just before the tithe was to be offered. The tithe offering came to be known as the sacrifice of the dismissal, the sacrifice of the “mass”.Athanasius, Against the Arians, part 1, chapter 2, paragraph 28 (341 AD), “And how could it be that Oblations were offered when catechumens were within ? For if there were catechumens present, it was not yet the time for presenting the Oblations.”Justin Martyr, First Apology, 65 (155 AD) “But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers…”Hippolytus, Anaphora, chapter 20 (215 AD), “Those who are to be baptized are not to bring any vessel, only that which each brings for the eucharist. It is indeed proper that each bring the oblation in the same hour.”The primitive liturgy of the church was a Eucharistic thank offering (the tithe), followed by an apostolic Amen, followed by a consecration of bread and wine taken from the Eucharist, followed by a meal. A Eucharist. An Amen. A Consecration. A meal.1 Corinthians 14:16 “Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?”Justin Martyr, First Apology, 65-66 (155 AD) “And when he has concluded the prayers and thanksgivings (eucharistian), all the people present express their assent by saying Amen. … so likewise have we been taught that the eucharisted food is made into the body and blood of Christ by the prayer of his word [the consecration]” (more on this below) (Note: the Greek is found in Migne, PG vol 6, cols 428-429).Dionysius, bishop of Alexandria, letter [9] to Bishop Sixtus of Rome (254-258 AD) [Note: it is epistle IV in Migne’s series on the greek fathers; the letter is also recorded in Eusebius, Church History, Book 7, Chapter 9, where he refers to it as epistle VI]: “For I should not dare to renew afresh, after all, one who had heard the giving of thanks, and who had answered with others Amen; who had stood at the holy table, and had stretched forth his hands to receive the blessed food, and had received it, and for a very long time had been a partaker of the body and blood of our Lord Jesus Christ.”The consecration in the primitive liturgy was simply the words of Christ spoken over the bread and wine at the Last Supper: this is My body, broken for you, this is My blood, shed for you.Justin Martyr, First Apology, 66 (155 AD) “…but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the eucharisted food by the prayer of His word, becomes the flesh and blood of that Jesus who was made flesh. For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, "This do in remembrance of Me, this is My body;" and that, after the same manner, having taken the cup and given thanks, He said, "This is My blood;" and gave it to them alone.”Irenæus, Against Heresies, Book IV, Chapter 17 (174-189 AD) “He took that created thing, bread, and gave thanks, and said, "This is My body." And the cup likewise, which is part of that creation to which we belong, He confessed to be His blood…”Irenæus, Against Heresies, Book V, Chapter 2, paragraph 3 (174-189 AD), “When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist becomes the blood and the body of Christ .…”Tertullian, Against Marcion, Book IV, chapter 40 (208 AD), “Then, having taken the bread and given it to His disciples, He made it His own body, by saying, "This is my body” ….”In the early liturgy, the consecration was spoken after the bread had been distributed, or as the bread and wine were being distributed.Justin Martyr, First Apology, 67 (155 AD) “…and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given…”Tertullian, Against Marcion, Book IV, chapter 40 (208 AD), “Then, having taken the bread and given it to His disciples, He made it His own body, by saying, "This is my body” ….”Origen, Against Celsus, Book VIII (248 AD), “But we give thanks to the Creator of all, and, along with thanksgiving and prayer for the blessings we have received, we also eat the bread presented to us; and this bread becomes by prayer a sacred body, which sanctifies those who sincerely partake of it.”Cornelius, Bishop of Rome, letter to Fabian of Antioch (251-253 AD) [Recorded in Eusebius, Church History, Book 6, chapter 43], ““For when he has made the offerings and distributed a part to each man, as he gives it he compels the wretched man to swear in place of the blessing…”Ignatius of Antioch, To the Smyrnæans, paragraph 7 (107 AD), “They abstain from the Eucharist and from prayer, because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again.” When understood in the context of the early liturgy—in which unbelievers were not allowed to participate in the Eucharist, the Eucharist was the tithe offering, the consecration was not spoken until after the Eucharist had been distributed to the participant, and the consecration was the simple recitation of “This is My body, broken for you… This is My blood, shed for you”—Ignatius’ words speak not of a conviction of the real presence of Christ in the Eucharist, but rather of the gnostic’s unwillingess to speak the words of consecration over the Eucharisted bread.Justin Martyr, First Apology, 65-66 (155 AD), “And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced … . And this food is called among us Eucharist, of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. … we been taught that by the prayer of His word [the consecration], the eucharisted food (ευχαριστηθείσαν τροφην) becomes the flesh and blood of Jesus.” When understood in the context of the early liturgy, in which unbelievers were not allowed to participate in the Eucharist, the Eucharist was the tithe offering, and the consecration was not spoken until after the Eucharist had been distributed to the participants, Justin’s words are understood not to refer to a conviction that the Eucharistic prayer changes the bread and wine into the body and blood of Christ, but rather that the unconverted were dismissed from the liturgy before the Eucharistic prayer over the tithe, and the words of consecration were then spoken over the bread and wine that had already been “eucharisted.”Ignatius of Antioch, To the Romans, paragraph 7 (107 AD)Ignatius of Antioch, To the Trallians, paragraph 8 (107 AD)Justin Martyr, Dialogue with Trypho, Chapter 70 (155-167 AD)“Now it is evident, that in this prophecy [allusion is made] to the bread which our Christ gave us to eat, in remembrance of His being made flesh for the sake of His believers, for whom also He suffered; and to the cup which He gave us to drink, in remembrance of His own blood, with giving of thanks.”Justin Martyr, Dialogue with Trypho, Chapters 109- 124 (155-167 AD)“Now, that prayers and giving of thanks, when offered by worthy men, are the only perfect and well-pleasing sacrifices to God, I also admit.”Irenæus, Against Heresies, Book IV, Chapter 18, paragraph 5 (174-189 AD)“…that as bread from the earth, receiving the summons (έκκλησιν) of God, is no longer common bread but an Eucharist composed of two things, both an earthly and an heavenly one; so also our bodies, partaking of the Eucharist, are no longer corruptible, having the hope of Eternal Resurrection.” (Keble, 361) [Here Irenæus says we partake of the Eucharist, but by, implication only after the Eucharist is consecrated (see Book V, chapter 2, below), and that it was already the Eucharist when it was first summoned by the Lord for the tithe. Irenæus has established a parallel to make a point—when the bread is summoned for a tithe, it becomes heavenly, and not just earthly, for, though earthly, it is now set apart for heavenly purposes; so too, we though earthly, are set apart for a heavenly destiny when we receive the consecrated bread. Notable, indeed, that the bread becomes the Eucharist —taking on twin realities—when it is summoned for a tithe, not when it is consecrated. We will discuss the variance between Keble’s translation and Schaff’s below.]Irenæus, Fragment 37 (late 2nd century)“And therefore the oblation (προσφορα, offering) of the Eucharist is not a carnal one, but a spiritual; and in this respect it is pure. For we make an oblation (προσφερομεν, offering) to God of the bread and the cup of blessing, giving Him thanks in that He has commanded the earth to bring forth these fruits for our nourishment. And then, when we have perfected (τελέσαντες, completed, finished) the oblation (προσφοραν, offering), we invoke the Holy Spirit, that He may exhibit (αποφηνη, apophene) this sacrifice (την θυσιαν, the sacrifice, not this sacrifice), both the bread the body of Christ, and the cup the blood of Christ, in order that the receivers of these antitypes (αντιτυπων) may obtain remission of sins and life eternal.” Clement of Alexandria, The Instructor, Book I, chapter 6 (202 AD)“Elsewhere the Lord, in the Gospel according to John, brought this out by symbols (συμβολων), when He said: ‘Eat my flesh, and drink my blood;’ describing distinctly by metaphor (allegories, αλληγορων) the drinkable properties of faith and the promise, by means of which the Church, like a human being consisting of many members, is refreshed and grows, is welded together and compacted of both — of faith, which is the body, and of hope, which is the soul; as also the Lord of flesh and blood”Tertullian, Against Marcion, Book IV, chapter 40 (208 AD)“Then, having taken the bread and given it to His disciples, He made it His own body, by saying, "This is my body” that is, the figure of my body.”Hippolytus, Anaphora, chapter 38 (215 AD)“Having blessed the cup in the Name of God, you received it as the antitype of the Blood of Christ.”Origen, Homilies on Numbers, Homily 7, paragraph 2: “At that time the manna was food ‘in an enigma,’ but now, ‘in reality,’ the flesh of the Word of God is ‘true food,’ just as he himself says: ‘My flesh is truly food and my blood is truly drink.’ [John 6:55].”Origen, Homilies on Numbers: Homily 23, paragraph 6:“…doctrinal and solid words that are brought forth in a way that is filled with faith in the Trinity, … All these things are the flesh of the Word of God.”Origen, Homilies on Exodus, Homily 13:“I wish to admonish you with examples from your religious practices. You who are accustomed to take part in divine mysteries know, when you receive the body of the Lord, how you protect it with all caution and veneration lest any part fall from it, lest anything of the consecrated gift be lost. For you believe, and correctly, that you are answerable if anything falls from there by neglect. But if you are so careful to preserve his body, and rightly so, how do you think that there is less guilt to have neglected God’s word than to have neglected his body?”Roman Catholics wish to use this citation from Origen to show evidence of a belief in the “real presence” of Christ in the consecrated bread and wine. The problem is, Hippolytus shows the same reverence for consecrated bread because of what it symbolizes:Hippolytus, Anaphora, chapter 38 (215 AD)“Having blessed the cup in the Name of God, you received it as the antitype of the Blood of Christ. Therefore do not spill from it, for some foreign spirit to lick it up because you despised it.”And Tertullian shows the same reverence for unconsecrated bread and wine just because of what it could be used to symbolize:Tertullian, The Chaplet, Chapter 3“We feel pained should any wine or bread, even though our own, be cast upon the ground.”If Tertullian is careful not to spill bread and wine because of what they could symbolize, and Hippolytus is careful with consecrated wine because of what it does symbolize, Origen’s care for the consecrated bread can hardly be used to prove an early belief in the “real presence” of Christ in the consecrated bread.Cyprian of Carthage, Epistle 57, paragraph 4 (254 - 257 AD) (note that by “present a person in the offerings” Cyprian means “to commemorate that person in the offerings):“But I and my colleagues, and all the brotherhood, send this letter to you in the stead of us, dearest brother; and setting forth to you by our letter our joy, we express the faithful inclination of our love here also in our sacrifices and our prayers, not ceasing to give thanks to God the Father, and to Christ His Son our Lord; … For the victim which affords an example to the brotherhood both of courage and of faith, [ought to be offered up when the brethren are present.”Cyprian of Carthage, Epistle 62, paragraph 7 (254 - 257 AD) (note that Cyprian says we could not drink Christ’s blood until after the cross—which means He could not have given His disciples His blood to drink the night before He died):“The treading also, and pressure of the wine-press, is repeatedly dwelt on; because just as the drinking of wine cannot be attained to unless the bunch of grapes be first trodden and pressed, so neither could we drink the blood of Christ unless Christ had first been trampled upon and pressed, and had first drunk the cup of which He should also give believers to drink.”Catholic Encyclopedia, Cyprian of Carthage“We have always to remember that his experience as a Christian was of short duration, that he became a bishop soon after he was converted, and that he had no Christian writings besides Holy Scripture to study besides those of Tertullian.”Aphrahat of Persia, Demonstration 12, On the Passover (mid-4th century)“Our Saviour ate the Passover sacrifice with his disciples during the night watch of the fourteenth. He offered to his disciples the sign of the true Passover sacrifice.” (chapter 6)“The Passover of the Jews is on the day of the fourteenth…. [but] Our day of great suffering, however, is Friday, the fifteenth day. … our great day is Friday.” (chapter 8)Cyril of Jerusalem, Catechetical Lecture 23, paragraph 20 (350 AD)“Trust not the judgment to your bodily palate no, but to faith unfaltering; for they who taste are bidden to taste, not bread and wine, but the anti-typical Body and Blood of Christ.”Gregory of Nazianzen, Oration 2, paragraph 95 (361 AD)“Since then I knew these things, and that no one is worthy of the mightiness of God, and the sacrifice, and priesthood, who has not first presented himself to God, a living, holy sacrifice, and set forth the reasonable, well-pleasing service, Romans 12:1 and sacrificed to God the sacrifice of praise and the contrite spirit, which is the only sacrifice required of us by the Giver of all; how could I dare to offer to Him the external sacrifice, the antitype of the great mysteries, or clothe myself with the garb and name of priest, before my hands had been consecrated by holy works; before my eyes had been accustomed to gaze safely upon created things, with wonder only for the Creator, and without injury to the creature;”Gregory of Nazianzen, Oration 45, paragraph 23 (381 AD)“Now we will partake of a Passover which is still typical; though it is plainer than the old one.”Macarius, The Elder (the Egyptian), Homily 27, paragraph 17“in the church bread and wine should be offered, the symbol (ἀντίτυπον) of His flesh and blood, and that those who partake of the visible bread eat spiritually the flesh of the Lord, and that the apostles' and Christians receive the Paraclete, and are endued with power from on high, 2 and are filled with the Godhead, and their souls mingled with the Holy Ghost” Homily 27, paragraph 17.On the introduction of kneeling during the consecration, after centuries of it being prohibited:“Eventually kneeling became more common in public prayer with the increase of adoration of the Blessed Sacrament. … In the Eucharist we are invited to approach an even greater manifestation of God’s presence–the literal body, blood, soul, and divinity of God the Son–so it is fitting that we adopt what in our culture is one of the most reverential postures.” (Catholic Answers, Should we stand or kneel at mass? )On the introduction of communion on the tongue after centuries of receiving it in the hand:“It is certainly true that ancient usage once allowed the faithful to take this divine food in their hands and to place it in their mouths themselves. … Later, with a deepening understanding of the truth of the eucharistic mystery, of its power and of the presence of Christ in it, there came a greater feeling of reverence towards this sacrament and a deeper humility was felt to be demanded when receiving it. Thus the custom was established of the minister placing a particle of consecrated bread on the tongue of the communicant.” (Memoriale Domini: Instruction on the Manner of Distributing Holy Communion, Sacred Congregation for Divine Worship (May 29, 1969)).On the prohibition of lay reservation after centuries of the practice:“It is also true that in very ancient times they were allowed to take the Blessed Sacrament with them from the place where the holy sacrifice was celebrated. This was principally so as to be able to give themselves Viaticum in case they had to face death for their faith. … Soon the task of taking the Blessed Eucharist to those absent was confided to the sacred ministers alone, so as the better to ensure the respect due to the sacrament … .” (Memoriale Domini: Instruction on the Manner of Distributing Holy Communion, Sacred Congregation for Divine Worship (May 29, 1969)).John Henry Cardinal Newman“The acts of the fourth century .. may be fairly taken to interpret to us the dim, though definite, outlines traced in the preceding [centuries].” (John Cardinal Newman, On the Development of Christian Doctrine, chapter 4, paragraph 15). Such an assumption was necessary to explain, as Newman described it, the “want of accord between the early and the late aspects of Christianity” (Newman, On the Development of Christian Doctrine, Introduction, paragraph 20.)Rev. John Brande Morris, M .A.“[I]f there are early traces of identity of belief, they may be invisible, except to the eye of a Catholic, but perfectly clear to him. … What is intended is, not to assert that the present devotion to Mary existed in the early ages; that may be so or not: but that the principle on which it is based naturally led to it, and may be assumed to have been intended by God to lead to it.” (Rev. John Brande Morris, M .A., Jesus, the Son of Mary, 1851, pp. 25-33.)Phillip Schaff“[In Gregory of Nyssa] we have the full explanation of what Irenæus meant when he said that the elements ‘by receiving the Word of God become the Eucharist’ “. (Introduction to the Works of Cyril of Jerusalem, Chapter 7, Eucharistic Doctrine).William Wigan Harvey “…the prayer of consecration [is] mentioned by Justin Martyr in his First Apology, paragraph 65, and stated expressly by S. Basil to be something more than the simple words of Scripture.” (Harvey, W. Wigan, Sancti Irenæi Episcopi Lugdunensis, Libros Quinque Contra Haereses, volume ii, Typis Academicis, 1857, 205n.)Clement of Rome, Letter to the Corinthians, chapter 44“For our sin will not be small, if we eject from the episcopate those who have blamelessly and holily fulfilled its duties.” (Alexander Roberts, D.D. & James Donaldson, LL.D.)“Our sin will not be small if we eject from the episcopate those who blamelessly and holily have offered its Sacrifices.” (William A. Jurgens) “For our sin will not be small, if we eject from the episcopate those who have blamelessly and holily presented the offerings.” (Phillip Schaff)The original Greek is actuall “προσενεγκοντας τα δωρα” which literally translates as “offered the gifts.” (Migne, P.G. vol I, col 300)Justin MartyrDialogue with Trypho, Chapters 109- 124 (155-167 AD)“Now, that prayers and giving of thanks [ευχαριστιαι], when offered by worthy men, are the only perfect and well-pleasing sacrifices to God, I also admit. For such alone Christians have undertaken to offer, and in the remembrance effected by their solid and liquid food, whereby the suffering of the Son of God which He endured is brought to mind” (Justin Martyr, Dialogue with Trypho, chapter 117). (Migne, P.G. vol VI, col 745)First Apology, 13 (155 AD)“[Him] we praise to the utmost of our power by the exercise of prayer and thanksgiving (ευχαριστιας) for all things wherewith we are supplied, as we have been taught that the only honour that is worthy of Him is not to consume by fire what He has brought into being for our sustenance, but to use it for ourselves and those who need, and with gratitude to Him to offer thanks by word of processions and to send forth hymns (gr: διά λόγου πομπάς και ύμνους πέμπειν; la: rationalibus eum pompis et hymnis celebrare) for our creation, and for all the means of health, and for the various qualities of the different kinds of things, and for the changes of the seasons.” (First Apology, Paragraph 13) (Migne, P.G. vol VI, col 345).Lacking the greek word, epicleses, George Reith and Marcus Dods translated “διά λόγου πομπάς” as “invocations”.First Apology, 66 (155 AD)“… we been taught that the food which is blessed by the prayer of His word … is the flesh and blood of that Jesus who was made flesh.” (Marcus Dods & George Reith)“… we have been taught that the food over which thanksgiving has been made by prayer in the word received from Him … is both the Flesh and Blood of Him the Incarnate Jesus.” (Phillip Schaff)“the food which has been made into the Eucharist by the Eucharistic prayer set down by him, … is both the flesh and the blood of that incarnated Jesus” (Catholic Answers)The original greek is “τὴν δι᾽ εὐχῆς λόγου τοῦ παρ᾽ αὐτοῦ εὐχαριστηθεῖσαν τροφήν”. (Migne, P.G. vol VI, cols 428-429). Here, “the prayer of His word,” or “εὐχῆς λόγου,” which is the Consecration, is spoken over “that eucharisted food,” or “αὐτοῦ εὐχαριστηθεῖσαν τροφήν,” indicating that in Justin, the Eucharistic prayer is not the Consecration, for the Eucharistic prayer took place before the prayer of His word. But all of these translations collapse the Eucharist (thanksgiving prayer) into the epiclesis (the consecration), such that the thanksgiving prayer makes the bread and wine into the body and blood of Christ.IrenæusAgainst Heresies, Book I, chapter 13, paragraph 2 (174-189 AD)“Pretending to offer the eucharist (εὐχαριστείν) in cups mingled with wine, and extending the word of invocation (ὲπικλήσεως) to unusual length…” (A Library of the Fathers of the Holy Catholic Church, Anterior to the Division of the East and West, volume 42, Five Books of S. Irenaeus Bishop of Lyons Against Heresies, Rev. John Keble, M.A., translator, James Parker & Col, 1872, 41) (Migne PG vo VII, col 580).Clearly, Irenæus has the “eucharist” separate from the “invocation” or “epiclesis” or “consecration.” But Alexander Roberts and William Rambaut collapsed the Eucharist into the Epiclesis, rending it, “Pretending to consecrate (εὐχαριστείν) cups mixed with wine, and protracting to great length the word of invocation (ὲπικλήσεως) …”Against Heresies, Book IV, chapter 18, paragraph 5 (174-189 AD)“For as the bread, which is produced from the earth, when it receives the summons (“έκκλησιν (ecclisin)”), of God, is no longer common bread, but the Eucharist, consisting of two realities, earthly and heavenly” (AH.IV.18.5, emphasis added). That is what the original Greek says. Ecclesin, the Greek word for Summons, indicating the Lord summoning the tithe. When it is summoned, it takes on two realities, earthly and heavenly. (Migne, PG, vol VII, col 1028). Migne, recognizing the problem this causes for the Roman Catholic argument for transubstantiation, added a footnote indicating that even though the greek says “έκκλησιν (ecclisin, summons)”, “επικλησιν (epiclisin, invocation) is preferred”. And thus, Protestant scholars have followed suit, rendering in English something that Irenæus is known not to have said:Alexander Roberts and William Rambaut: “For as the bread, which is produced from the earth, when it receives the invocation of God, is no longer common bread, but the Eucharist, consisting of two realities, earthly and heavenly;” Harvey, W. Wigan, Sancti Irenæi Episcopi Lugdunensis, Libros Quinque Contra Haereses, volume ii, Typis Academicis, 1857, 205n-206. “επικλυσιν is evidently the reading followed by the [Latin] translator, and is that which the sense requires.” Trevor, George, The Catholic Doctrine of the Sacrifice and Participation of the Holy Eucharist. Trevor acknowledges that Irenæus used the word ecclesin instead of epiclesin, but it doesn’t matter (Trevor, 321n) because it is so clear that Irenæus was obviously talking about a symbolic oblation of Christ’s body and blood, so the sense is the same. Now citing from George Trevor, in his 1876 work, on this very paragraph of Irenæus:“It is quite plain that the New Oblation of Irenæus is a sacrifice of Bread and Wine, offered both as the first-fruits of the earth and as symbols of the Body and Blood of Christ, who is the first fruits from the dead.” (Trevor, 322)John H. McKenna, The Eucharistic Epiclesis: A Detailed History from the Patristic to the Modern Era, wonders, credulously, what Irenæus must have meant when he said the bread takes on a heavenly reality at the invocation:“Irenæus argues from the real presence of the body and blood of Christ in the Eucharist to the reality of the bodily resurrection: ‘ … For as the bread from the earth, receiving the invocation of God (προσλαμβανόμενος τὴν ἐπικλυσιν του Θεού) is no longer common bread…’” (Second edition, Hillenbrand Books, 2009, 46.) Yet, Irenæus did not write ἐπικλυσιν. He wrote έκκλησιν.Against Heresies, Book V, Chapter 2, paragraph 3 (174-189 AD)Alexander Roberts and William Rambaut have Irenæus saying the bread and wine become the Eucharist at the consecration:“When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made…”But that is a mistranslation. Phillip Schaff provides this acknowledgement in the footnote: Irenæus said, rather, that the bread and wine were already the Eucharist before the consecration, and at the consecration, the bread and wine become the body of Christ:Phillip Schaff, footnote 4462“The Greek text, of which a considerable portion remains here, would give, ‘and the Eucharist becomes the body of Christ.’”Roberts’ & Rambaut’s mistranslation relies on the Latin, and obscures the fact that the Eucharist preceded the consecration, and that the bread and wine were already the Eucharist prior to the consecration.Fragment 37 (late 2nd century)“And therefore the oblation (προσφορα, offering) of the Eucharist is not a carnal one, but a spiritual; and in this respect it is pure. For we make an oblation (προσφερομεν, offering) to God of the bread and the cup of blessing, giving Him thanks in that He has commanded the earth to bring forth these fruits for our nourishment. And then, when we have perfected (τελέσαντες, completed, finished) the oblation (προσφοραν, offering), we invoke the Holy Spirit, that He may exhibit (αποφηνη, apophene), this sacrifice (την θυσιαν, THE sacrifice, not THIS sacrifice), both the bread the body of Christ, and the cup the blood of Christ, in order that the receivers of these antitypes (αντιτυπων) may obtain remission of sins and life eternal.” (Migne, PG, vol VII, col 1253)HippolytusAnaphora (215 AD)Katherine E. Harmon, Assistant Professor of Theology at Marian University in Indianapolis, IN. “My undergraduate students recently read the anaphora from a source which has been referred to as “the Apostolic Tradition according to St. Hippolytus of Rome.” Whether the students knew this lengthy title or not is unclear, as I, being a Notre Dame graduate, have taken an oath to use a heavy black marker to “x” out ruthlessly all references to Hippolytus in text books of liturgical history.” (The So-Called Apostolic Tradition of St. Hippolytus of Rome, February 12, 2105)Fragment on Proverbs 9Schaff: “‘And she hath furnished her table:’ that denotes the promised knowledge of the Holy Trinity; it also refers to His honoured and undefiled body and blood, which day by day are administered and offered sacrificially at the spiritual divine table, as a memorial of that first and ever-memorable table of the spiritual divine supper.”Not only is this anachronistic reading inconsistent with the early liturgy in general, but it is inconsistent with Hippolytus’ own liturgy (in the Anaphora) and that of his mentor, Irenæus. It is notable, as well, that Proverbs 9 is about Wisdom furnishing her table for a meal, not furnishing her table for a sacrifice. This reading in Schaff’s series on the Ante-Nicæan Fathers is surely influenced by the intentional mistranslation in Irenæus, Against Heresies, Book IV, chapter 18 in which the offering is made to take place after the epiclesis.Greek: “…και το τιμιον και αχραντον αυτου σωμα και αιμα απερ εν τη μυστικη και θεια τραπεζη καθ εκαστην επιτελουνται θυομενα εις αναμνησιν της αειμνηστου και πρωτγς εκεινης τραπεζης του μυστικου θειου δειπνου.” (Migne, PG, vol X, 628)Better English translation: “……and to His honorable and undefiled body and blood, as on the mystical and divine table each day the sacrifices have been administered, as a memorial of that first and ever-memorable table of the spiritual divine suppeThis rendering is not only consistent with Justin, who said the consecration occurs only after the food has already been offered as a Eucharist (First Apology, Chapter 66), and with Hippolytus’ mentor, Irenæus, who said the bread and wine were already the Eucharist when they were offered, but that the Eucharist becomes the body and blood of Christ at the consecration (Against Heresies, Book I, chapter 13; Book IV, chapter 17-18, Book V, chapter 2), but also with Hippolytus himself, who said that the bread and wine are offered along with cheese, oil, and olives in the Eucharist, but that the bread and wine do not become the body and blood of Christ until the consecration is spoken over them. Thus, consistent with the testimony of the early church, the body and blood of Christ are present on the “spiritual and divine table” every day the sacrifices are administered, but the body and blood of Christ are not what is offered.Additionally, this reading is consistent with Proverbs 9 which Hippolytus was expounding. His only point is that consecrated bread and wine are on the table, and thus Wisdom has furnished her table. But according to the early liturgy, when are the consecrated bread and wine on the table? They are on the table every day that the sacrifices have been administered, because the Supper is always preceded by the Eucharist.Gregory of NazianzenOration 18 (374 AD)Paragraph 20“Who was more sympathetic in mind, more bounteous in hand, towards the poor, that most dishonoured portion of the nature to which equal honour is due? For he actually treated his own property as if it were another's, … . This is what most men do: they give indeed, but without that readiness, which is a greater and more perfect thing than the mere offering.” Paragraph 25““How could anyone be more conclusively proved to be good, and worthy to offer the gifts (δωρα) to God?” (Migne, PG vol 35, col 1016)Oration 45 (381 AD)Paragraph 30“But, O Pascha, great and holy and purifier of all the world — for I will speak to you as to a living person — O Word of God and Light and Life and Wisdom and Might — for I rejoice in all Your names — O Offspring and Expression and Signet of the Great Mind; O Word conceived and Man contemplated, Who bearest all things, binding them by the Word of Your power; receive this discourse, not now as firstfruits, but perhaps as the completion of my offerings, a thanksgiving, and at the same time a supplication, that we may suffer no evil beyond those necessary and sacred cares in which our life has been passed; and stay the tyranny of the body over us; (You see, O Lord, how great it is and how it bows me down) or Your own sentence, if we are to be condemned by You. But if we are to be released, in accordance with our desire, and be received into the Heavenly Tabernacle, there too it may be we shall offer You acceptable Sacrifices upon Your Altar, to Father and Word and Holy Ghost; for to You belongs all glory and honour and might, world without end.” [These sacrifices are begin offered to Christ, and to the Godhead. Obviously, the sacrifice is not Christ’s body and blood."]Oration 18 (374 AD)Paragraph 29“Then, after adding the customary words of thanksgiving [της ευχαριστιας], and after blessing the people, he retired again to his bed, and after taking a little food, and enjoying a sleep, he recalled his spirit, and, his health being gradually recovered, on the new day of the feast, as we call the first Sunday after the festival of the Resurrection, he entered the temple and inaugurated his life which had been preserved, with the full complement of clergy, and offered the sacrifice of thanksgiving.” [Migne, Migne PG, vol 35, col 1021]. This is obviously a Eucharist offering of unconsecrated food. Nevertheless, Migne adds in a footnote the interpretation of Jacobus Billius, noting that “after adding the customary words of thanksgiving [της ευχαριστιας]”, which really only indicate that the Eucharistic prayers have been interrupted, can be understood to mean, “that the consecration is completed” [“vel ea intelligi posse, quibus consecratio perficitur”], demonstrating the propensity of the scholars to collapse the Eucharist into the Epiclesis.

In this episode, we continue our analysis of the second part of Marcus Grodi's evidence from the early church fathers that led to his conversion to Roman Catholicism: the Eucharist. We provide evidence from the early church that “the Eucharist” referred to the tithe offering for the poor and prayers of gratitude to the Lord, and not to the Lord’s Supper. Bread and wine were then taken from the offering and consecrated for use in the Supper. Contrary to the Roman Catholic claim that the consecration turns the bread and wine into the Eucharist, the early writers believed the consecration turned the Eucharist into the body and blood of Christ. The Eucharist came first, and when the offering was over, the consecration was spoken, followed by the meal. What was offered in the liturgy was the sacrifice of gratitude in the tithe, and the sacrifice was over before the words of consecration were spoken and Lord’s Supper began. And even after the consecration, the bread and wine were still said to be figures, types, antitypes and symbols of Christ’s body and blood. This liturgical order prevailed for 300 until the end of the 4th century when the liturgical sacrifice began to occur after the consecration, and the Roman Catholic Sacrifice of the Mass was born. The liturgical sacrifice of Christ’s body and blood during the Lord’s Supper is a late fourth century novelty, nothing more. It was neither instituted by Christ nor practiced by the early church.Show Notes:Marcus Grodi: The Early Church Fathers I Never Saw - The Journey Home (3-19-2007)Irenæus, Against Heresies, Book I, chapter 13, paragraph 2 (174-189 AD)“Pretending to offer the eucharist (εὐχαριστείν) in cups mingled with wine, and extending the word of invocation (ὲπικλήσεως) to unusual length…” (A Library of the Fathers of the Holy Catholic Church, Anterior to the Division of the East and West, volume 42, Five Books of S. Irenaeus Bishop of Lyons Against Heresies, Rev. John Keble, M.A., translator, James Parker & Col, 1872, 41) [We will discuss the variance between Keble’s translation and Schaff’s translation in the next episode]Irenæus, Against Heresies, Book IV, Chapter 17 (174-189 AD)Irenæus, Against Heresies, Book IV, Chapter 18, paragraph 5 (174-189 AD)“…that as bread from the earth, receiving the summons (έκκλησιν) of God, is no longer common bread but an Eucharist composed of two things, both an earthly and an heavenly one; so also our bodies, partaking of the Eucharist, are no longer corruptible, having the hope of Eternal Resurrection.” (Keble, 361) [Here Irenæus says we partake of the Eucharist, but by, implication only after the Eucharist is consecrated (see Book V, chapter 2, below), but that it was already the Eucharist when it was first summoned by the Lord for the tithe. Irenæus has established a parallel to make a point—when the bread is summoned for a tithe, it becomes heavenly, and not just earthly, for, though earthly, it is now set apart for heavenly purposes; so too, we though earthly, are set apart for a heavenly destiny when we receive the consecrated bread. Notable, indeed, that the bread becomes the Eucharist when it is summoned for a tithe, not when it is consecrated. We will discuss the variance between Keble’s translation and Schaff’s translation in the next episode.]Irenæus, Against Heresies, Book V, Chapter 2, paragraph 3 (174-189 AD)“Since therefore both the cup which is mingled and the bread which is made receiveth the Word of God, and the Eucharist becometh the body of Christ, and of these the substance of our flesh groweth and subsisteth: … even as the wood of the vine arched down into the ground beareth fruit in its due time, and the corn of wheat falling into the earth, and mouldering, is raised up by the Spirit of God, Who upholdeth all things: and afterwards by the Wisdom of God cometh to be used by men, and having received to itself the Word of God, becometh an Eucharist, i.e., the body and blood of Christ: so also our bodies, nourished thereby, and put into the ground, and dissolved therein, shall rise again in their own time, the Word of God giving them resurrection to the glory of God and His Father:…” (Keble, 453-54) [Here Irenæus makes a play on words — just as the bread of the tithe becomes the body of Christ when it receives the word of God {“this is My body; this is My blood”} at the consecration, so we will be raised up by the Word of God at the resurrection. Notable, indeed, that the bread was already the Eucharist when before it was consecrated. We will discuss the variance between Keble’s translation and Schaff’s translation in the next episode]Five Books of S. Irenaeus Bishop of Lyons Against Heresies, Rev. John Keble, M.A., translator, James Parker & Co., 1872Clement of Alexandria, Stromata, Book I (202 AD)Tertullian, On Prayer (208 AD)Tertullian, Against Marcion, Book IV (208 AD)Hippolytus of Rome, the Apostolic Tradition (c. 215 AD)The Didascalia (230 AD)Origen, Against Celsus, Book VIIICornelius, Bishop of Rome, letter to Fabian of Antioch (251-253 AD) [Recorded in Eusebius, Church History, Book 6, chapter 43]Dionysius, bishop of Alexandria, letter [9] to Bishop Sixtus of Rome (254-258 AD) [Note: it is epistle IV in Migne’s series on the greek fathers; the letter is also recorded in Eusebius, Church History, Book 7, Chapter 9, where he refers to it as epistle VI]The Canons of the Council of Nicæa (325 AD)The Canons of the Council of Nicæa (Greek and Latin) (325 AD)Julius, Bishop of Rome, to the Accusers of Athanasius (341 AD) [Recorded in Athanasius, Apology Against the Arians, Part 1]Cyril of Jerusalem, Catechetical Lecture 19 (c. 350 AD)Cyril of Jerusalem, Catechetical Lecture 23 (c. 350 AD)Euchologion of Serapion of Thmuis (350-356 AD)Gregory Nazianzen, Oration 2 (361 AD)Gregory Nazianzen, Oration 18 (374 AD)Gregory Nazianzen, Oration 45 (381 AD)Gregory of Nyssa, On the Space of Three Days between the Death and the Resurrection of Jesus Christ (382 AD)Ambrose of Milan, Commentaries on Twelve Psalms of David, Psalm 38 (389 AD)John Chrysostom, Treatise on the Priesthood, Book III (387 AD)John Chrysostom, Homilies on Hebrews, Homily 17Divine Liturgy of John Chrysostom (398 AD)

The Different Scales of Modern History. William Whyte (Professor of Social & Architectural History, St John's College) delivers a lecture about the legacy of Ralph Walter.

Psalm 74; 1 Samuel 22; Hebrews 4:14-5:10 --- Support this podcast: https://anchor.fm/christanglican-hotsprings/support

Psalm 73; 1 Samuel 21; Cantemus Domino --- Support this podcast: https://anchor.fm/christanglican-hotsprings/support

The Keble Debates are termly conversations bringing together leading figures from the worlds of theatre, fiction and poetry to explore contemporary issues in the arts, and the way the arts engage with contemporary issues in wider society. The second debate focuses on Talent Management and features Peter Bennett-Jones. Hosted by Honorary Fellow Robin Geffen (1976) The panel: Peter Bennett-Jones, Founder, PBJ Management Barney Norris (2006), Playwright in Residence Laura Williams, Agent, The Peters Fraser and Dunlop Group

The first of the Keble Debates bringings together leading figures from the world of theatre to explore contemporary issues in the arts and the way the arts engage with contemporary issues in wider society. The debates will focus on a different artistic form each term in rotation, beginning with the theatre in Michaelmas 2017. Barney Norris (2006), Playwright in Residence Nadia Fall, Artistic Director, Theatre Royal Stratford East Nick Starr, Founder, London Theatre Company Ben Power, Deputy Artistic Director, National Theatre Hosted by Honorary Fellow Robin Geffen (1976)

An interview with Nick Starr (founder of the London Theatre Company and Executive Director of the National Theatre 2002-2014), preceding the first of the Keble Debates. The Keble Debates are a new programme of termly conversations, bringing together leading figures from the worlds of theatre, fiction and poetry to explore contemporary issues in the arts, and the way the arts engage with contemporary issues in wider society. The debates will focus on a different artistic form each term in rotation, beginning with the theatre in Michaelmas 2017.

Mark Goldring describes his distinguished career in international development, including his role as Chief Executive of Oxfam. Drawing upon his own experiences in Borneo, Bangladesh, Syria and beyond, he highlights the causes of poverty, and solutions. In this podcast interview, Goldring identifies the major global challenges ahead, including conflict, climate change and inequality, and he shows how Oxfam is tackling them through long-term development projects and humanitarian relief. Goldring also speaks about the humility and confidence he gained at Oxford, where he studied Law as an undergraduate.

Dr Maria Misra shares her experiences as both a student and academic at Oxford University, as well as her love of South Asia, in this podcast. She explains how her intellectual interests have evolved from studying English and PPE (Philosophy, Politics and Economics) to specialising in the history of 20th century India and the British Empire. In the interview, Dr Misra, an Associate Professor of Modern History and a Fellow of Keble College, contextualises contemporary Indian politics and India's role in the world by mentioning India's diversity, Hindu nationalism, changing global power dynamics, and the importance of China. The podcast also focuses on Spectacular Ceylon - a visit for alumni to Sri Lanka in June 2016. Dr Misra will lead the tour and she describes its highlights, including the UNESCO World Heritage Site at Anuradhapura, centuries of Buddhist art, and the opportunities to see leopards and elephants. Find out more: https://www.alumni.ox.ac.uk/travel/spectacular-ceylon

BBC journalist Bethany Bell shares her love of Vienna and talks about her experiences as a reporter in this first interview in a new podcast series. She also explains how studying Theology at Oxford helped to prepare her for assignments in the Middle East, and reflects upon recent changes in journalism. The conversation was recorded in April 2015 during Meeting Minds: Alumni Weekend in Europe, which was held in the Austrian capital. Bell, who has lived in Vienna for more than 15 years, chaired a session during the Weekend about Viennese culture during the early 20th century. Music by Setuniman [link to track at http://www.freesound.org/people/Setuniman/sounds/241138/ ] from www.freesound.org .

Professor Gui-Qiang G. Chen presents in his inaugural lecture several examples to illustrate the origins, developments, and roles of partial differential equations in our changing world. While calculus is a mathematical theory concerned with change, differential equations are the mathematician's foremost aid for describing change. In the simplest case, a process depends on one variable alone, for example time. More complex phenomena depend on several variables - perhaps time and, in addition, one, two or three space variables. Such processes require the use of partial differential equations. The behaviour of every material object in nature, with timescales ranging from picoseconds to millennia and length scales ranging from sub-atomic to astronomical, can be modeled by nonlinear partial differential equations or by equations with similar features. The roles of partial differential equations within mathematics and in the other sciences become increasingly significant. The mathematical theory of partial differential equations has a long history. In the recent decades, the subject has experienced a vigorous growth, and research is marching on at a brisk pace.

Professor of Internet Governance and Regulation at the Oxford Internet Institute Viktor Mayer-Schönberger gives the Keble London lecture 2012. He looks at the surprising way the internet and computing technology allows nothing to be deleted or forgotten and how this could be detrimental to society's functioning and why we must reintroduce our capacity to forget.

Prof. Margaret Boden (Philosophy, Sussex) delivers a lecture as part of the Keble College Creativity series. Creativity is likely to remain a neuroscientific mystery for many years. Of the three types of creativity (combinational, exploratory, and transformational), only the first has been significantly illuminated by neuroscience. And even that is not fully understood in neural terms. The other two are even more recalcitrant. This is due to difficulty in defining thinking styles in art or science, and in identifying the various computational processes that are involved in using them. Without doing that, helpful neuroscientific questions simply cannot arise. One key problem is that hierarchical systems -- including many creative "styles"-- cannot yet be effectively represented by (connectionist) computer models inspired by the neural networks in the brain. Another is the difficulty of explaining the recognition of relevance in computational/theoretical terms.

Professor Eric F. Clarke gives a talk for the Keble College Creativity series on creativity in musical performances.

Professor Eric F. Clarke gives a talk for the Keble College Creativity series on creativity in musical performances.

Professor Chris Gosden talks about what it means to be English with reference to a project at the Pitt Rivers Museum called 'The Other Within'.

Professor Chris Gosden talks about what it means to be English with reference to a project at the Pitt Rivers Museum called 'The Other Within'.

Professor Susan Greenfield explains how neuroscience can make innovative contributions to creativity by offering a perspective at the level of the physical brain.

Professor Susan Greenfield explains how neuroscience can make innovative contributions to creativity by offering a perspective at the level of the physical brain.

Professor Gui-Qiang G. Chen presents in his inaugural lecture several examples to illustrate the origins, developments, and roles of partial differential equations in our changing world. While calculus is a mathematical theory concerned with change, differential equations are the mathematician's foremost aid for describing change. In the simplest case, a process depends on one variable alone, for example time. More complex phenomena depend on several variables - perhaps time and, in addition, one, two or three space variables. Such processes require the use of partial differential equations. The behaviour of every material object in nature, with timescales ranging from picoseconds to millennia and length scales ranging from sub-atomic to astronomical, can be modeled by nonlinear partial differential equations or by equations with similar features. The roles of partial differential equations within mathematics and in the other sciences become increasingly significant. The mathematical theory of partial differential equations has a long history. In the recent decades, the subject has experienced a vigorous growth, and research is marching on at a brisk pace.

Professor Gui-Qiang G. Chen presents in his inaugural lecture several examples to illustrate the origins, developments, and roles of partial differential equations in our changing world. While calculus is a mathematical theory concerned with change, differential equations are the mathematician's foremost aid for describing change. In the simplest case, a process depends on one variable alone, for example time. More complex phenomena depend on several variables - perhaps time and, in addition, one, two or three space variables. Such processes require the use of partial differential equations. The behaviour of every material object in nature, with timescales ranging from picoseconds to millennia and length scales ranging from sub-atomic to astronomical, can be modeled by nonlinear partial differential equations or by equations with similar features. The roles of partial differential equations within mathematics and in the other sciences become increasingly significant. The mathematical theory of partial differential equations has a long history. In the recent decades, the subject has experienced a vigorous growth, and research is marching on at a brisk pace.

Dr Chris Gosden gives a talk on creativity and artefacts and the development of tools and objects throughout human history. Delivered in Keble College as part of the OXford Alumni Weekend 2010.

Dr Thomas Higham gives a talk on Carbon Dating; the way in which scientists establish the age of ancient and prehistoric artefacts. This lecture was delivered at Keble College as part of the Oxford Alumni Weekend 2010.

Dr Thomas Higham gives a talk on Carbon Dating; the way in which scientists establish the age of ancient and prehistoric artefacts. This lecture was delivered at Keble College as part of the Oxford Alumni Weekend 2010.

Dr Chris Gosden gives a talk on creativity and artefacts and the development of tools and objects throughout human history. Delivered in Keble College as part of the OXford Alumni Weekend 2010.

The title of this episode of CS is Liberal.The term “modern” as it relates to the story of history, has been treated differently by dozens of authors, historians, and sociologists. Generally speaking, Modernization is the process by which agricultural and rural traditions morph into an industrial, technological, and urban milieu that tends to be democratic, pluralistic, socialist, and/or individualistic.In the minds of many, the process of modernization is evidence of the validity of evolution. The idea is that evolution not only applies to the increasing complexity and adaptation of biological life, it also applies sociologically to civilization and human systems. They too are evolving. So, progress is good; a sign of societal evolution.But critics of modernization decry the abuses it often creates. Not all modern innovations are beneficial. The increased emphasis on individual rights can weaken a person's sense of belonging to and identity in a family and community. It weakens loyalty to valuable traditions and customs. Modernization builds new weapons that may encourage their inventors to assume they're superior, then use them to subjugate and dominate those they deem inferior, appropriating their land and resources.Modernization is often linked to a creeping secularization, a turning away from theistic religion. Periodic revivals are viewed as just momentary blips in societal evolution; temporary distractions in progress toward the realization of the Enlightenment dream of a totally secular society.It was during the 19th C that the rationalist ideas of the Enlightenment finally moved out of the halls of academia to settle in as the status quo for European society. Christians found themselves caught up in a world of mind-numbing change. Their cherished beliefs were assailed by hostile critics. Authors like Marx and Nietzsche attacked the Christian Faith from a base in Darwin's popular new theory.In an attempt to accommodate Faith and Reason, Ludwig Feuerbach, author of The Essence of Christianity, published in 1841, reduced the idea of God to that of a man. He said God is really just the projection of specific human qualities raised to the level of perfection.In 1855, Ludwig Büchner suggested that science dispensed with the need for supernaturalism. A materialist, he was one of the first to say that the advent of modern science meant there was no longer a need to explain phenomena by appealing to the miraculous or some ethereal spiritual realm. No such realm existed, except in the minds of those who refused to accept what science proved. He said, “The power of spirits and gods dissolve in the hands of science.”During the last half of the 19th C, Frederic Nietzsche made the case for atheism. Son of a Lutheran pastor, Nietzsche received an education in theology and philology at the Universities of Bonn and Leipzig.An amateur musician, Nietzsche became friends with composer Richard Wagner, who like Nietzsche, admired the atheist Schopenhauer.In Nietzsche's philosophy, we see the fruit of something we looked at in an earlier episode. The rationalist emphasis on reason divorced from faith leads ultimately to irrationality because it claims omniscience. By saying there IS no realm but the material realm, it closes itself off to even the possibility of a non-material realm. Yet the process of reason leads inevitably and inexorably to the conclusion there MUST be a realm of being, a category of existence beyond, apart from the material realm of nature.So Nietzsche embraced what has to be called non-rational ideas as the source for creativity, what he called “true living,” and art. An early indication his mind was fracturing, he identified as a follower of Dionysus, god of sexual debauchery and drunkenness. It's no surprise he indicted Christianity as promoting all that which was weak. He hated its emphasis on humility and its acceptance of the role of guilt in aiming to better people by moving them to repentance and renouncing self. For Nietzsche, the self was the savior. He advocated for people to exalt themselves and unapologetically assert their quest for power. He coined the term Übermensch, the superman whose been utterly liberated from the outdated mores of Biblical Christianity and governed by nothing but truth and reason. This superman decides for himself what's right or wrong.Nietzsche claimed “God is dead,” so no absolutes exist. There were no facts, only interpretations. Many creatives; authors, painters, and researchers were inspired by Nietzsche and used his writings as inspiration.It was at this time that advocates for what was called comparative religions argued Christianity ought to be studied as just one of several religions rather than from a confessional perspective that views it as TRUE. The assumption was that religion, just like everything else, had evolved from a primitive to a more complex state. A comparative study might find the core idea that united all religions, just as paleontologists looked for the common ancestor to man and apes.By the second half of the 19th C, derivations of the word “secular,” along with new words like agnostic, and eugenics, were part of European vocabularies. Secularization was identified with an emerging modernist separation of morality from traditional religion.Thomas Huxley minted the word agnostic to distinguish mere skeptics from hard-boiled atheists. It seems his development of the term may have actually helped many students, academics, and members of the upper classes in Victorian England shed traditional religious faith and embrace Rationalist-styled unbelief. They did so because they could now express their growing discomfort with supernaturalism without having to go all the way and declaim any belief in a Supreme being. It provided some philosophical wiggle room.Francis Galton introduced the word eugenics in 1883 to designate efforts to make the human race better by “improved” breeding. Galton, an evolutionary scientist, believed eugenics would favor the fittest human beings and suppress the birth of the unfit.In light of all this, it's not hard to understand why Christian leaders were suspicious that “modernity” and “secularization” seemed to go hand in hand. Many materialists came right out and said they were the same; to be modern meant to be secular and hostile to religious faith.In 1874 John Draper published the hugely influential History of the Conflict between Science and Religion, in which he said religion is the inveterate enemy of reason and science. European society in particular saw a collapse of the political, religious, and social masters that had steered it for centuries. In their place intellectuals emerged who sought a secular substitute to traditional religion.What made this process seemingly unstoppable was the results of modernization and the fruit of technology rapidly enhancing the quality of life across the continent. Many Christians felt they faced a losing battle defending the faith, “once for all delivered to the saints” against the onslaught of a science delivering such wonderful tools every other week.They began to wonder if they could remain “orthodox” while becoming “modern” Christians.That challenge was complicated by the work of Charles Darwin. What made it an even greater challenge was when believers heard from scientists who said they were Christians, who told them Darwin was right. Humans were descended from the apes, not Adam and Eve.Others, like Bishop Samuel Wilberforce, boldly declared Darwin's ideas incompatible with Scripture. In 1860, Wilberforce published a well-crafted and lengthy response to the Origin of Species. He praised Darwin's research and engaging style and even gave a nod to  Darwin's admission to being a Christian. But Wilberforce was careful to mark out many of Darwin's claims as erroneously conceived.Wilberforce said God is the Author of both the Books of Nature and Scripture. So it's not possible for the two to contradict each other. It's been the object of one branch of Apologetics to justify that ever since.In October 1860, Bishop Wilberforce and Huxley engaged in a famous debate at the British Association in Oxford over Darwin's theories. Huxley shrewdly portrayed the cleric as meddling in scientific matters beyond his competency. Wilberforce used a classic debate rhetorical device that had little to do with the substance of the debate but would prejudice the audience against his opponent. Huxley took the barb, then turned it around and used it to paint Wilberforce as HAVING to use such tactics because of the supposed weakness of his argument. If the Bishop had stuck to the content of his original article in the British Digest, he'd have fared much better.The debate over Darwin's theory took many turns. Some wondered if he was right that evolutionary processes were progressive in the sense that they moved toward a species perfection. Darwin had said, “As natural selection works solely by and for the good of each being, all corporeal and mental endowments will tend to progress towards perfection.” Supporters of Darwinism had a rationale for what came to be known as Social Darwinism with its advocacy for racism and eugenics.Ernst Haeckel introduced Darwinism to Germany. A brilliant zoologist, in 1899, Haeckel published The Riddle of the Universe, in which he argued for a basic unity between organic and inorganic matter. He denied the immortality of the soul, the existence of a personal God, promoted infanticide, suicide, and the elimination of the unfit. Using a hundred lithographs drawn from nature (1904), Haeckel campaigned for the teaching of evolutionary biology in Germany as fact. This was in contrast with the many scientists who viewed Darwinism as an evolving theory.At the dawn of the 20th C, the debate over Darwinism continued. As early as 1910, some claimed the theory of evolution was already dead. As subsequent history has shown, yeah –uh, not quite.Under mounting pressure, Europeans who wanted to be considered “modern, scholarly” yet remain “Christian” often made accommodations in the way they expressed their faith. Early in the century, liberal theologians found new ways to describe and explain the Christian faith. Friedrich Schleiermacher proposed that Truth in Christianity was located in a personal religious experience, not in its historical events or correspondence to reality. He criticized Scholastic Protestant orthodoxy emphasizing assent to propositions about God. He said what was far more important was one's subjective experience of the divine.Later in the century, Catholic modernists said the Roman Catholic Church must accommodate the advances in knowledge made by higher criticism and Darwinism. They also declaimed the lack of democracy in the running of the Church. Pushing back against all this in 1910 Pope Pius X condemned modernism as the “synthesis of all heresies.”Faced with such dramatic changes and challenges, many 19th C Christians felt the need to define and defend their faith in new ways. That wasn't an easy task in light of some of the charges being made against it. Those who wanted to align the Faith with the modern scholarship discovered its rules tended to ensconce naturalist presuppositions that allowed no room for the supernaturalism required in theism.Anglicans and those in the Oxford Movement saw no such need to adjust their beliefs. They simply reaffirmed the authority of their faith communities and emphasized the importance of confessions, creeds, and Scripture. In mid-July, 1833, the Anglican theologian John Keble preached a famous sermon titled, “National Apostasy,” which triggered the beginning of the Oxford Movement. Keble warned about the repercussions of forsaking the Anglican Church.We'll take a closer look at the emergence of Theological Liberalism in our next episode.