Podcast appearances and mentions of king james ii

The joint British monarchy of William (1650-1702) and Mary II (1662-1694) is known as the Glorious Revolution of 1688, in which King James II (1633-1701) was overthrown in favor of his Protestant daughter Mary and her husband, the Dutch Prince William of Orange—causing upheavals throughout the English empire, including North America. Check out the YouTube version of this episode at https://youtu.be/JaYooM3PtsA which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. Not Just the Tudors podcast available at https://amzn.to/3OelJnj Suzannah Lipscomb books available at https://amzn.to/44M1dQ6 Glorious Revolution books at https://amzn.to/43pwmd8 William and Mary book at https://amzn.to/3FlNSqP King James II books at https://amzn.to/3BBeVMF ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORICAL JESUS podcast at https://parthenonpodcast.com/historical-jesus Mark's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/MarkVinet_HNA Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio Credit: Not Just the Tudors podcast with Suzannah Lipscomb and guest Professor Ted Vallance (29sep2024: William and Mary's Glorious Revolution). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

During the mid-1680s, the British pursue exploration and settlements in North America under King James II, while European conflicts rage on to establish if the colonization will be done under Protestant or Catholic rule. Check out the YouTube version of this episode at https://youtu.be/2Y0Zr4VLbTE which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. King James II books at https://amzn.to/3BBeVMF Glorious Revolution books at https://amzn.to/43pwmd8 William and Mary book at https://amzn.to/3FlNSqP ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus Mark's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/MarkVinet_HNA Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credit: An Overview of English Literature podcast with Dr. Fernanda Moura (Episode 50: King James II, 08dec2023) Books & Culture courses and workshops; The History of the Christian Church podcast with Pastor Lance Ralston (Episode: 113-Yep, Those English; 26jan2022). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

British colonies in North American were greatly affected by ever changing governments and monarchs in England, especially its New World settlements, land development, exploration, trade and commerce. Check out the YouTube version of this episode at xxx which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. King James II books at https://amzn.to/3BBeVMF Glorious Revolution books at https://amzn.to/43pwmd8 William and Mary book at https://amzn.to/3FlNSqP ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus Mark's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/MarkVinet_HNA Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credit: An Overview of English Literature podcast with Dr. Fernanda Moura (Episode 50: King James II, 08dec2023) Books & Culture courses and workshops; The History of the Christian Church podcast with Pastor Lance Ralston (Episode: 113-Yep, Those English; 26jan2022). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

New World colonies were much influenced by the events in England, especially its British settlements, North American exploration, land development, commerce and trade. English Civil War (1642-51) Protectorate (1653-59) Restoration (1660-88) Glorious Revolution (1688). Check out the YouTube version of this episode at https://youtu.be/ASnDgo1j8RU which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. King James II books at https://amzn.to/3BBeVMF Glorious Revolution books at https://amzn.to/43pwmd8 William and Mary book at https://amzn.to/3FlNSqP ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus Mark's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/MarkVinet_HNA Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credit: The History of the Christian Church podcast with Pastor Lance Ralston (Episode: 113-Yep, Those English; 26jan2022). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

North American settlements were greatly affected by the goings-on in England, especially its British colonies, land development, trade and commerce. Brief history of British Monarch James II (r. 1685-88) House of Stuart 1688 Glorious Revolution. Check out the YouTube version of this episode at https://youtu.be/ng_aRDIZZrA which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. Books by Iain Dale at https://amzn.to/4kpX4cv Books by Gareth Russell https://amzn.to/3YUyuIz King James II books at https://amzn.to/3BBeVMF Glorious Revolution books at https://amzn.to/43pwmd8 William and Mary book at https://amzn.to/3FlNSqP ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus Mark's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/MarkVinet_HNA Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credit: Presidents, Prime Ministers, Kings and Queens podcast with Iain Dale & guest historian & author Gareth Russell; Episode 165. James II (1685-1688), 19aug2024, Global Player. Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

In this episode we hear all about the Glorious Revolution, a pivotal moment in British history that saw the overthrow of King James II and the accession to the throne of William III and Mary II.For this we're joined by Professor Clare Jackson, a distinguished historian from the University of Cambridge. She joins us to delve into the religious, political, and military tensions of 17th-century Britain.Produced by James Hickmann and edited by Tim Arstall.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe.We'd love to hear your feedback - you can take part in our podcast survey here: https://insights.historyhit.com/history-hit-podcast-always-on.You can also email the podcast directly at ds.hh@historyhit.com.

Charles II, King of England, Scotland & Ireland from 1660 to 1685 is one of the most notorious lotharios in history. He loved the ladies and took both noble women and commoner actresses to bed, sometimes multiple times a day. And the ladies were certainly up for it. In addition to enjoying the charming sovereign's company, they also enjoyed the gifts, estates, and noble titles he lavished upon them and their children. Last week we met Charles's 14 known mistresses. Today we'll meet the results of all that sensual behavior, the King's 13 recognized illegitimate children. To his sons he granted Dukedoms and Earldoms and for his daughters he arranged marriages to the wealthiest noble bachelors. The King personally populated a new generation of English peers. But despite his lusty libido, Charles didn't have a single legitimate child to inherit his throne. When he died and his unpopular brother became King James II many in the nation looked to his eldest illegitimate son as a possible alternative monarch and rebellion ensued. Let's meet King Charles II's 13 Illegitimate Children... James Scott, Duke of Monmouth Charlotte FitzRoy, Countess of Yarmouth Charles FitzCharles, Earl of Plymouth Catherine FitzCharles Anne Palmer, Countess of Sussex Charles FitzRoy, Duke of Cleveland Henry FitzRoy, Duke of Grafton Charlotte Lee, Countess of Lichfield George FitzRoy, Duke of Northumberland Charles Beauclerk, Duke of St Albans James Beauclerk Charles Lennox, Duke of Richmond Mary Tudor, Countess of Derwentwater Join me every Tuesday when I'm Spilling the Tea on History! Check out my Youtube Channel: https://www.youtube.com/c/lindsayholiday Follow me on Facebook: https://www.facebook.com/profile.php?id=100091781568503 Instagram: https://www.instagram.com/historyteatimelindsayholiday/ Tik Tok: https://www.tiktok.com/@historyteatime Please consider supporting me at https://www.patreon.com/LindsayHoliday and help me make more fascinating episodes! Intro Music: Baroque Coffee House by Doug Maxwell Music: Brandenburg Concerto No4-1 BWV1049 - Classical Whimsical by Kevin MacLeod is licensed under a Creative Commons Attribution 4.0 license. https://creativecommons.org/licenses/by/4.0/ Source: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1100303 Artist: http://incompetech.com/ #HistoryTeaTime #LindsayHoliday Please contact advertising@airwavemedia.com if you would like to advertise on this podcast. Learn more about your ad choices. Visit megaphone.fm/adchoices

Mes chers camarades, bien le bonjour ! Dans la liste des morts absurdes mais célèbres, notre prochaine victime est probablement l'un des plus courageux roi d'Écosse, un homme qui a grandi et régné dans un environnement mortel, et qui a toujours triomphé. Enfin… ça l'a pas empêché de partir en fumée à la fin !Bonne écoute !

The events that led to the joint monarchy of William and Mary in 1689 have long been known as the Glorious Revolution, in which King James II was overthrown in favour of his Protestant daughter Mary and her husband, the Dutch Prince William of Orange. But not so glorious or bloodless were the ensuing years of devastating violence wreaked across Scotland and Ireland which have largely been ignored in histories.Professor Suzannah Lipscomb finds out more from Professor Ted Vallance, author of The Glorious Revolution: 1688 - Britain's Fight for Liberty.Presented by Professor Suzannah Lipscomb. The audio editor is Ella Blaxill, the researcher is Alice Smith, and the producer is Rob Weinberg. The senior producer is Anne-Marie Luff.Not Just the Tudors is a History Hit podcast.Enjoy unlimited access to award-winning original TV documentaries that are released weekly and AD-FREE podcasts. Sign up HERE for 50% off your first 3 months using code ‘TUDORS' https://historyhit.com/subscriptionYou can take part in our listener survey here: https://uk.surveymonkey.com/r/6FFT7MK

Iain Dale speaks to historian & author Gareth Russell about the life of King James II who ruled from just 1685 until being deposed in the glorious revolution of 1688.

With the era of isolation rapidly closing for the Puritan Colonies, King James II seeks to unifying New England (and beyond) into a massive super-colonial dominion, governed by Sir Edmund Andros without an assembly, in defiance of the Magna Carta. --- Support this podcast: https://podcasters.spotify.com/pod/show/osoa/support

Birthplace of American Independence--Ipswich, Massachusetts?  In 1687, when King James II tried to take away the power of people in Massachusetts towns to govern themselves, Reverend John Wise of Ipswich lead the town into resistance--leading to his arrest, and the arrest of town leaders.  But they stood together--and in an unrelated development, Parliament sent King James packing off to France.  When Parliament in the 1760s again tried to assert control, Ipswich stood together, and reminded other Massachusetts patriots of the writings of John Wise.  We talk with Gordon Harris, town historian and organizer of the Historic Ipswich website, about the town of Ipswich, the Ipswich Resolves of 1774, and why this small town had such a big impact on the Revolution. 

In this enlightening episode we welcome Dr. Kirsteen Mackenzie, who is on a mission to challenge the conventional view of the Glorious Revolution of 1688 as a "bloodless" transition of power. Dr. Mackenzie delves into the complexities of this pivotal historical moment in England, Scotland, and Ireland, unraveling the long-ignored aspects of brutality and bloodshed associated with the revolution. This insightful discussion is divided into six parts, each shedding light on different facets of this intriguing historical narrative.Part 1:Dr. Kirsteen Mackenzie provides a rich historical context for the Glorious Revolution, with a focus on King James II's reign and the religious and political divisions of the era.The conversation explores the conflicts and controversies linked to King James II's Catholicism, especially within England, Scotland, and Ireland.Part 2:The discussion continues to dissect the events leading up to the Glorious Revolution, shedding light on the intricate relationships between the three kingdoms.Dr. Mackenzie emphasizes the religious and political factors that culminated in the invitation extended to William of Orange to ascend to the throne.Part 3:Part 3 offers a deeper exploration of the religious tensions and political intricacies underpinning the Glorious Revolution.The conversation underscores the significance of the Protestant-Catholic divide and the intertwined destinies of England, Scotland, and Ireland.Part 4:Part 4 transports us to Ireland, where Jacobite uprisings and battles played a defining role in the Glorious Revolution.Dr. Mackenzie delves into the Battle of Aughrim, featuring key figures like St. Ruth and Ginkle, and challenges the myth of a "bloodless" revolution.Part 5:The spotlight turns to Scotland in Part 5, with a focus on the tragic Massacre of Glencoe.Dr. Mackenzie offers insights into the circumstances surrounding the massacre and the role of Campbell of Glen Lyon, all within the context of the famed Highland hospitality.Part 6:The concluding part of the discussion delves deeply into the tragic events of the Glencoe Massacre, highlighting the loss of innocent lives.Dr. Mackenzie shares her personal connection to the history of Glencoe and concludes with reflections on the impact and prevailing perceptions of the Glorious Revolution.This episode takes you on a journey through a tumultuous period in history, offering a comprehensive understanding of the Glorious Revolution while challenging the historical misconception of its bloodlessness. Dr. Kirsteen Mackenzie passionately seeks to bring these long-hidden truths to light.You can buy Kirsteen's book La Garde Eciossaise from Amazon and you can follow Kirsteen on Twitter @kirsteenMMYou can follow History Rage on Twitter @HistoryRage and let us know what you wish people would just stop believing using the Hashtag #HistoryRage.You can join our 'Angry Mob' on Patreon as well. £5 per month gets you episodes 3 months early, the invite to choose questions, entry into our prize draws and the coveted History Rage mug. Hosted on Acast. See acast.com/privacy for more information.

First of all, as always, I made a couple of mistakes, such as referring to the first century of the Christian Era as Before Christ, and I also got a couple of dates wrong- 1690 instead of 1688. And I failed to acknowledge that Queen Mary who was married to William of Orange was the daughter of King James II.- -People misread the Book of Revelation and can come up with some absurd ideas. But we need to remember that Revelation was written for people living in the first century of the Christian Era, even though the prophecies recapitulate into our own time.- -Also, Revelation is a book of worship, as we can see in the handout in this morning's bulletin. Consider all those words that point us back to the Tabernacle and the Temple, with their music and offerings. That's because the True Tabernacle and Temple are in heaven, as is the True Jerusalem. One day that Dwelling Place of God will come to earth -Revelation 21-22-.- -Who are the 144,000-- What does it mean that they are virgins-- Why is the Tribe of Dan missing from the list-- What is the Mark of the Beast and how is it related to the Mark on Believers-- How do we sing a new song--

First of all, as always, I made a couple of mistakes, such as referring to the first century of the Christian Era as Before Christ, and I also got a couple of dates wrong- 1690 instead of 1688. And I failed to acknowledge that Queen Mary who was married to William of Orange was the daughter of King James II.- -People misread the Book of Revelation and can come up with some absurd ideas. But we need to remember that Revelation was written for people living in the first century of the Christian Era, even though the prophecies recapitulate into our own time.- -Also, Revelation is a book of worship, as we can see in the handout in this morning's bulletin. Consider all those words that point us back to the Tabernacle and the Temple, with their music and offerings. That's because the True Tabernacle and Temple are in heaven, as is the True Jerusalem. One day that Dwelling Place of God will come to earth -Revelation 21-22-.- -Who are the 144,000-- What does it mean that they are virgins-- Why is the Tribe of Dan missing from the list-- What is the Mark of the Beast and how is it related to the Mark on Believers-- How do we sing a new song--

First of all, as always, I made a couple of mistakes, such as referring to the first century of the Christian Era as Before Christ, and I also got a couple of dates wrong: 1690 instead of 1688. And I failed to acknowledge that Queen Mary who was married to William of Orange was the daughter of King James II. People misread the Book of Revelation and can come up with some absurd ideas. But we need to remember that Revelation was written for people living in the first century of the Christian Era, even though the prophecies recapitulate into our own time. Also, Revelation is a book of worship, as we can see in the handout in this morning's bulletin. Consider all those words that point us back to the Tabernacle and the Temple, with their music and offerings. That's because the True Tabernacle and Temple are in heaven, as is the True Jerusalem. One day that Dwelling Place of God will come to earth (Revelation 21-22). Who are the 144,000? What does it mean that they are virgins? Why is the Tribe of Dan missing from the list? What is the Mark of the Beast and how is it related to the Mark on Believers? How do we sing a new song?

In this months This Old Tree host Doug Still explores The Charter Oak. King James II of England threatened to revoke the precious Charter of Connecticut in 1687, and sent one of his men to retrieve it. That meant an end to the colony's limited democracy and independence.  But before it was exchanged during a key meeting, a hero slipped out of the room with it under his arm and hid it within the cavity of an old oak tree. That tree - the Charter Oak - is now a state icon. Get the full story here!

Anne Stuart was the daughter of King James II of England. She was also the last of the Stuart line of English monarchs. Despite seventeen pregnancies and a happy marriage, she left no surviving heirs to inherit the throne. Her reign was characterized by much political and religious upheaval and change for England. It also saw the creation of the nation of Great Britain. This is Anne's story... Podcast Notes: https://ancestralfindings.com/anne-the-queens-of-england/    

Chelsea and I continue our series about the Christian revivals in American history.John Wesley was an Anglican minister from Epworth, England. He and his brother Charles went to Oxford where John got bachelor's and master's degrees. While teaching at Oxford, John and Charles Wesley began the "Methodist" movement with George Whitefield.After spending two years evangelizing Native Americans in Savannah, Georgia, John Wesley returned to England wondering if he himself needed to be evangelized. After studying with a group of Moravians, Wesley finally understood justification by faith and peace with God.Wesley and Whitefield helped each other with their new preaching method involving traveling and outdoors. Wesley preached an estimated 40,000 sermons before he passed.Wesley seemed to be a pioneer in the Christian abolitionist movement to preach freedom for slaves. He also mentored William Wilberforce who would see success in ending the slave trade in England.Fact correction from audio: We mistakenly said that Susanna Wesley disliked King James II. She actually favored James II but despised William of Orange who replaced him. Sources Consulted:Anne Adams, "Susanna Wesley – Mother of Methodism," historyswomen.com, Accessed May 7, 2023."Who was John Wesley?" Got Questions, Updated January 4, 2022.Britannica, T. Editors of Encyclopaedia. "John Wesley." Encyclopedia Britannica, May 6, 2023."Who was John Wesley?" Compelling Truth, Accessed May 7, 2023.*** Castle Rock Women's Health is a pro-life and pro-women health care ministry. They need your help to move into a new office to serve the community better. Please consider a monthly or one-time donation. ***We value your feedback!Have questions for Truthspresso? Contact us!

Chelsea and I continue our series about the Christian revivals in American history. John Wesley was an Anglican minister from Epworth, England. He and his brother Charles went to Oxford where John got bachelor's and master's degrees. While teaching at Oxford, John and Charles Wesley began the "Methodist" movement with George Whitefield. After spending two years evangelizing Native Americans in Savannah, Georgia, John Wesley returned to England wondering if he himself needed to be evangelized. After studying with a group of Moravians, Wesley finally understood justification by faith and peace with God. Wesley and Whitefield helped each other with their new preaching method involving traveling and outdoors. Wesley preached an estimated 40,000 sermons before he passed. Wesley seemed to be a pioneer in the Christian abolitionist movement to preach freedom for slaves. He also mentored William Wilberforce who would see success in ending the slave trade in England. Fact correction from audio: We mistakenly said that Susanna Wesley disliked King James II. She actually favored James II but despised William of Orange who replaced him. Sources Consulted: Anne Adams, "Susanna Wesley – Mother of Methodism," historyswomen.com, Accessed May 7, 2023. "Who was John Wesley?" Got Questions, Updated January 4, 2022. Britannica, T. Editors of Encyclopaedia. "John Wesley." Encyclopedia Britannica, May 6, 2023. "Who was John Wesley?" Compelling Truth, Accessed May 7, 2023. *** Castle Rock Women's Health is a pro-life and pro-women health care ministry. They need your help to move into a new office to serve the community better. Please consider a monthly or one-time donation. *** We value your feedback! Have questions for Truthspresso? Contact us!

Chelsea and I continue our series about the Christian revivals in American history.John Wesley was an Anglican minister from Epworth, England. He and his brother Charles went to Oxford where John got bachelor's and master's degrees. While teaching at Oxford, John and Charles Wesley began the "Methodist" movement with George Whitefield.After spending two years evangelizing Native Americans in Savannah, Georgia, John Wesley returned to England wondering if he himself needed to be evangelized. After studying with a group of Moravians, Wesley finally understood justification by faith and peace with God.Wesley and Whitefield helped each other with their new preaching method involving traveling and outdoors. Wesley preached an estimated 40,000 sermons before he passed.Wesley seemed to be a pioneer in the Christian abolitionist movement to preach freedom for slaves. He also mentored William Wilberforce who would see success in ending the slave trade in England.Fact correction from audio: We mistakenly said that Susanna Wesley disliked King James II. She actually favored James II but despised William of Orange who replaced him. Sources Consulted:Anne Adams, "Susanna Wesley – Mother of Methodism," historyswomen.com, Accessed May 7, 2023."Who was John Wesley?" Got Questions, Updated January 4, 2022.Britannica, T. Editors of Encyclopaedia. "John Wesley." Encyclopedia Britannica, May 6, 2023."Who was John Wesley?" Compelling Truth, Accessed May 7, 2023.*** Castle Rock Women's Health is a pro-life and pro-women health care ministry. They need your help to move into a new office to serve the community better. Please consider a monthly or one-time donation. ***We value your feedback!Have questions for Truthspresso? Contact us!

On 6 May 1682, HMS Gloucester sank off the coast of Great Yarmouth. The warship's loss was a major disaster, claiming the lives of an estimated 130-250 people – very nearly including the Duke of York and Albany (the future King James II & VII), who was on board. The Gloucester itself was lost to the sea, and its wreck remained anonymously buried in sand for almost 350 years. Since the ship's rediscovery in 2007 (by brothers Lincoln and Julian Barnwell, and James Little), though, archaeological surveys of the site and analysis of artefacts eroding from the wreck mound are helping to tell the story of the Gloucester once more: a story that is currently the focus of an exhibition running at Norwich Castle Museum & Art Gallery. On this episode of The PastCast, one of the co-curators of the exhibition, Professor Claire Jowitt, discusses the history of the ship, its sinking, and the many fascinating artefacts – from glass wine bottles (then cutting-edge technology) to trunks stuffed with passengers' possessions – that are helping to illuminate its final, fatal voyage. The Gloucester exhibition is also the subject of an article in the latest issue of Current Archaeology magazine, which is out now in the UK, and is also available to read in full on The Past website. On this episode, Claire spoke with Current Archaeology editor Carly Hilts and regular PastCast presenter Calum Henderson. The Past brings together the most exciting stories and the very best writing from the realms of history, archaeology, heritage, and the ancient world. You can subscribe to The Past today for just £7.99. If you enjoyed this podcast, please consider liking it, subscribing, and sharing it around. *** The Last Voyage of the Gloucester: Norfolk's Royal Shipwreck, 1682 runs at Norwich Castle Museum and Art Gallery until 10 September; see their website for more details. The exhibition catalogue, by curators Ruth Battersby Tooke, Claire Jowitt, Benjamin Redding, and Francesca Vanke, The Last Voyage of the Gloucester: Norfolk's Royal Shipwreck, 1682 (Aylsham: Barnwell Print, 2023) provides information about the history of the Gloucester, the finders' story, and the artefacts displayed. For an account of the Gloucester's final voyage see Claire Jowitt, 'The Last Voyage of the Gloucester (1682): The Politics of a Royal Shipwreck' The English Historical Review, Volume 137, Issue 586, June 2022, Pages 728–762, available here. And to read more about ongoing research into the wreck itself, visit this link.

In this pick-me-up episode, we introduce you to the characters, companions, clowns, and survivors that are the dogs of the Toy group. Once seen as symbols of royalty and aristocracy, dogs of the Toy group were often the coveted spoils of revolutions, war, and palace coups. The refined elegance and charm of these compact dogs assisted in their survival and solidified their place in many decidedly non-royal homes of today. Join us as we look at how favorite breeds of kings, queens, monarchs, and fashionistas both plummeted and soared in popularity.   Bonafide Bits: Chihuahuas, originally named Techichis, were kept by the Toltecs to guide their human companions into the afterlife. Both Pekingese and Maltese are referred to as “lion dogs.” Aristotle called the elegant Maltese perfectly proportioned. In 1926, Roswell Eldridge Esquire offered a hefty purse to breeders who could replicate toy Spaniels of King Charles' time. In the 1500s, Dutch traders smuggled Pugs out of China where they would become mascots in Holland's House of Orange.   Featured Breeds: Pekingese Pekingese are compact, stocky toy dogs weighing up to 14 pounds. The coat is longest at the neck and shoulders, giving Pekes their famous “lion's mane.” Coats come in various reds, from golden red to darker shades. The large, short-muzzled head is a wider-than-long, envelope-shaped rectangle, and the eyes are large, dark, and sparkly. A unique feature of Pekes is their effortless “rolling” gait. Pekes are charming, confident companions who develop a tight bond with their favorite human. Bred to live in palaces, they can be as serenely independent as the emperors who owned them. (They're “opinionated,” Peke people say.) Ever alert, they make good watchdogs. Pekes will tolerate kids but won't stand for a lot of roughhousing. Discover more about Pekingese at AKC's Pekingese Breed Biography.   Chihuahua The Chihuahua is a balanced, graceful dog of terrier-like demeanor, weighing no more than six pounds. The rounded “apple” head is a breed hallmark. The erect ears and full, luminous eyes are acutely expressive. Coats come in many colors and patterns and can be long or short. The varieties are identical except for the coat. Chihuahuas possess loyalty, charm, and a big-dog attitude. Even tiny dogs require training, and without it, this clever scamp will rule your household like a little Napoleon. Compact and confident, Chihuahuas are ideal city pets. They are too small for roughhousing with kids, and special care must be taken in cold weather, but Chihuahuas are adaptable as long as they get lots of quality time in their preferred lap. Discover more about Chihuahuas at AKC's Chihuahua Breed Biography.   Maltese The tiny Maltese, “Ye Ancient Dogge of Malta,” has been sitting in the lap of luxury since the Bible was a work in progress. Famous for their show-stopping, floor-length coat, Maltese are playful, charming, and adaptable toy companions. Discover more about Malteses at AKC's Maltese Breed Biography.   Papillon The quick, curious Papillon is a toy dog of singular beauty and upbeat athleticism. Despite his refined appearance, the Pap is truly a “doggy dog” blessed with a hardy constitution. Papillon fanciers describe their breed as happy, alert, and friendly. A tiny dog, measuring 8 to 11 inches at the shoulder, you can still spot a Papillon a block away thanks to the large, wing-shaped ears that give the breed its name (“papillon” is French for “butterfly”). Some Paps have erect ears; in others, known as the Phalene type, the ears are down. Paps are dainty and elegant, with a plumed tail, and a long, silky coat of several color combinations, the base color being white. More robust than they look, Paps are little dogs for all seasons and reasons. They thrive in warm or cool climates, in town or country, and are eager to join the family fun. They are excellent agility dogs and are consistent winners at the sport's highest levels; less ambitious owners can train them to do all kinds of tricks. Discover more about Papillons at AKC's Papillon Breed Biography.   Cavalier King Charles Spaniel The Cavalier King Charles Spaniel wears his connection to British history in his breed's name. Cavaliers are the best of two worlds, combining the gentle attentiveness of a toy breed with the verve and athleticism of a sporting spaniel. Discover more about Cavalier King Charles Spaniels at AKC's King Charles Spaniel Breed Biography.   English Toy Spaniel The ETS is a square, snub-nosed toy weighing no more than 14 pounds. The large domed head with its long and lush ears, dark melting eyes, and chubby cheeks is a famous breed trait. The profuse coat comes in four varieties, each with its own proper name: red and white (Blenheim); black and tan (King Charles); white, black, and tan (Prince Charles); and a solid red (Ruby). Blenheims often have a red mark, the 'Blenheim Spot,' on top of the head. The ETS, like many toy breeds kept by royals, came to assume the personalities of their aristocratic owners. They can be proud and willful, and extremely discriminating in their choice of friends. With their favored humans, they are affectionate at home and exuberant and curious at play. Discover more about English Toy Spaniels at AKC's English Toy Spaniel Breed Biography.   Pug Once the mischievous companion of Chinese emperors, and later the mascot of Holland's royal House of Orange, the small but solid Pug is today adored by his millions of fans around the world. Pugs live to love and to be loved in return. The Pug's motto is the Latin phrase “multum in parvo” (a lot in a little), an apt description of this small but muscular breed. They come in three colors: silver or apricot-fawn with a black face mask, or all black. The large round head, the big, sparkling eyes, and the wrinkled brow give Pugs a range of human-like expressions, such as surprise, happiness, and curiosity that have delighted owners for centuries. Pug owners say their breed is the ideal house dog. Pugs are happy in the city or country, with kids or old folks, as an only pet, or in a pack. They enjoy their food, and care must be taken to keep them trim. They do best in moderate climates “not too hot, not too cold” but, with proper care, Pugs can be their adorable selves anywhere. Discover more about Pugs at AKC's Pug Breed Biography.   Italian Greyhound A true Greyhound in miniature, the elegant Italian Greyhound is an alert, playful, and highly affectionate toy companion. IGs make decorative couch dogs, but at heart, they are flash-and-dash coursing hounds with an instinct for pursuit. Discover more about Italian Greyhounds at AKC's Italian Greyhound Breed Biography.   Silky Terrier Small but not fragile, feisty but not yappy, pretty but not sculpted, Silkys are 10-inch-tall dynamos animated by curiosity and high spirits. The glorious blue-and-tan coat is straight and glossy, and it feels and behaves much like human hair. The wedge-shaped head is topped by profuse hair parted down the middle, and erect V-shaped ears draw attention to the keen, piercing expression of the almond-shaped eyes. Silky Terriers are more refined than typical ratting terriers, but they should still look and behave like a true earth dog. Discover more about Silky Terriers at AKC's Silky Terrier Breed Biography.   Yorkshire Terrier Beneath the dainty, glossy, floor-length coat of a Yorkshire Terrier beats the heart of a feisty, old-time terrier. Yorkies earned their living as ratters in mines and mills long before they became the beribboned lapdogs of Victorian ladies. The Yorkshire Terrier is a compact, toy-size terrier of no more than seven pounds whose crowning glory is a floor-length, silky coat of steel blue and a rich golden tan. Don't let the Yorkie's daintiness fool you. Tenacious, feisty, brave, and sometimes bossy, the Yorkie exhibits all the traits of a true terrier. Often named the most popular dog breed in various American cities, Yorkies pack lots of big-town attitude into a small but self-important package. They are favorites of urbanites the world over. Yorkies are long-lived and hypoallergenic (the coat is more like human hair than animal fur), and they make fine little watchdogs. This is a true “personality breed,” providing years of laughs, love, and close companionship. Discover more about Yorkshire Terriers at AKC's Yorkshire Terrier Breed Biography.   Pomeranian The tiny Pomeranian, long a favorite of royals and commoners alike, has been called the ideal companion. The glorious coat, smiling, foxy face, and vivacious personality have helped make the Pom one of the world's most popular toy breeds. Discover more about Pomeranians at AKC's Pomeranian Breed Biography.   For more information about a specific breed visit the breed's parent club or AKC.org.   Shareables: If you see a pack of Pugs, you have seen a grumble. During a storm at sea, King James II of England requested his Spaniels be saved before adding that the rescuers should also save his son. As a symbol of affluence in ancient Rome, upper-crust Patrician women flaunted Maltese as fashion accessories.

King James II of England threatened to revoke the precious Charter of Connecticut in 1687, and sent one of his men to retrieve it. That meant an end to the colony's limited democracy and independence.  But before it was exchanged during a key meeting, a hero slipped out of the room with it under his arm and hid it within the cavity of an old oak tree. That tree - the Charter Oak - is now a state icon. Get the full story here!Guest Co-Host and ResearcherJean ZimmermanArborist and authorjeanzimmerman.com"In the Hidden History of Connecticut's Charter Oak" (blog)GuestsRobert StormHonorary Governor General of the Society of Colonial Wars, ConnecticutSociety of Colonial Wars in ConnecticutJack HaleChair, Hartford Tree Advisory CommissionChristopher MartinConnecticut State ForesterCT State Forestry - Dept. of Energy and Environmental ProtectionAllan FennerConsulting ArboristRobb Barnard (Voice of Mark Twain)Head of Performing ArtsLincoln School, Providence, RIlincolnschool.orgConsulting EditorDavid Still, IITheme MusicDiccon Lee, www.deeleetree.comArtworkDahn Hiuni, www.dahnhiuni.com/homeWebsitethisoldtree.showTranscripts available.Follow onFacebook or Instagram We want to hear about the favorite tree in your life! To submit a ~3 or 4 minute audio story for consideration for an upcoming episode of "Tree Story Shorts" on This Old Tree, record the story on your phone's voice memo app and email to:doug@thisoldtree.netThis episode was written in part at LitArts RI, a community organization and co-working space that supports Rhode Island's creators. litartsri.org

We will examine the state of the Massachusetts Bay, Virginia and New York when The Duke of York was ascending to the throne of England as King James II 

We got the chance to talk to bestselling author, Philippa Gregory, about one of the characters of her new book, Dawnlands,Maria Beatrice D'Este, a real historical figure as well as a character, daughter of Duke Alfonso IV of Modena and Reggio Emilia and Queen of England, married to King James II.Philippa has written many historical novels whch include "The other Boleyn girl" and "The White Queen"

Historical Fiction is not new, it is something that has drawn my attention for a long time BUT I didn't realize that there is a fun learning history. While Philippa writes fiction, she prides herself on researching for her works for those who read them. I am looking forward to exploring the rest of her catalog of work. Today's interview was more of an introduction to a new world of works we already love. How can you love something before you know it? In DAWNLANDS (November 8, 2022; Atria Books; $28.99), Philippa continues to uncover unknown women of history, this time bringing us the little-known story of Queen Mary of Modena, King James II's second wife and, of course, their enemies. With renewed fascination with the British royal family, Philippa provides a unique insight into our history with impeccable research and unforgettable storytelling. It is 1685, England is on the brink of a renewed civil war against the Stuart kings and many families are bitterly divided. Ned Ferryman cannot persuade his sister, Alinor, that he is right to return from America with his Pokanoket servant, Rowan, to join the rebel army. Instead, Alinor has been coaxed by the manipulative Livia to save the queen from the coming siege. The rewards are life-changing: the family could return to their beloved Tidelands, and Alinor could rule where she was once lower than a servant. Alinor's son, Rob, is determined to stay clear of the war, but when he and his nephew set out to free Ned from execution for treason and Rowan from a convict deportation to Barbados, they find themselves enmeshed in the creation of an imposter Prince of Wales—a surrogate baby to the queen. From the last battle in the desolate Somerset Levels to the hidden caves on the slave island of Barbados, this third volume of an epic story follows a family from one end of the empire to another, to find a new dawn in a world which is opening up before them with greater rewards and dangers than ever before. --- Send in a voice message: https://anchor.fm/tntbsmedia/message

Episode 102 How do we mark the passage of time, and how do we encounter the divine within it? From Shabbat to the Eucharist, our religious rituals play with time in unexpected ways. Take some time with us and explore the many ways that you can create sacred time wherever and whenever you are.    Support this podcast on Patreon at https://www.patreon.com/DowntheWormholepodcast   More information at https://www.downthewormhole.com/   produced by Zack Jackson music by Zack Jackson and Barton Willis    Transcript  This transcript was automatically generated by www.otter.ai, and as such contains errors (especially when multiple people are talking). As the AI learns our voices, the transcripts will improve. We hope it is helpful even with the errors.   Zack Jackson 00:05 You are listening to the down the wormhole podcast exploring the strange and fascinating relationship between science and religion. This week our hosts are   Kendra Holt-Moore 00:15 Kendra Holt, more assistant professor of religion at Bethany college and my favorite TV show all time is Avatar The Last Airbender   Zack Jackson 00:25 Zack Jackson, UCC pastor and Reading Pennsylvania and my favorite TV show of all time is Dr. Joe   Ian Binns 00:31 Ian Binns Associate Professor of elementary science education at UNC Charlotte. And I got a lot of TV shows that kept popping up, but the one that just keeps coming to mind right now, I would say is probably Ted LA. So   Rachael Jackson 00:45 Rachel Jackson, Rabbi Agoudas, Israel, congregation Hendersonville, North Carolina and favorite TV show of all time is the Big Bang Theory. Yeah, that's a good one is a good one. And this question is sort of a, you know, a little bit of an in and an intro to what we're talking about today, because it's our favorite TV show of all time. And that's what we're going to be talking about today. Thanks, like,   Zack Jackson 01:15 I segue. I like that even smoother.   Rachael Jackson 01:23 So we are talking about time. And unlike the the last two episodes, where we actually I think at this point, we'll have three episodes where we've talked about time, I wanted to talk about more of a corporeal human time and the experience and really just add the Jewish lens to this. We are saying before we really started recording that. Wow, I love being Jewish, and I have no problems talking about it and sharing it. I don't use that and present that as the lens. But that's really where my focus is going to be today. Because that's how I really understand time and its meaning. And so I'm going to give several examples of what that's going to look like. But I want to start with sort of a poetic read. This comes from reformed judaism.org. They have a blog series, and this comes from almost 10 years ago, but time doesn't matter. And words like this, get held thanks to social media and the internet. We can listen to them 10 years from now or 10 years from when it was written till now. So, but just giving it a little bit of a frame, this was written by Stacy's does Robinson, Zoho Nam live Aha. So she died. Not too not too long ago, and she died of COVID, unfortunately. But she's an incredible author and incredible poet. And so this is what she tells us. When my son was born, I cradled him against my heart, arms wrapped to gently get surely around his small and fragile body, I would stand holding him. Our breaths mingles our hearts beating in an elegant call and response, one beat to the next. And I would sway a slow and gentle side to side rock that lasted for the eternity, that exists between heartbeats, I could feel his body relax into the motion, like oceans, like drifting, like peace, above the simplicity of that rhythm, the warmth of him the smell of his newness and his infinite possibilities. As he drifted as he gem told my own body would react in kind, and I followed him, these moments became our own Fibonacci sequence, the delicate curve of our bodies in motion at rest, in motion again, twined in an eternal spiral, more intimate than a lover's kiss repeated again and again. And again. There's so much time that passes. Now, this is me, that is the end of what I'm going to share of hers for now at least verbatim. But I'll reference a little bit that too. There's so much time that passes in a heartbeat. If you ask someone, how long does this take? There cannot possibly be a single answer. It depends. But what were you how are you getting there? How old were you? How long has COVID lasted Technically speaking, technically, I can remember March of 2020. March 9, we did Perot, I, this is how I'm wound in Jewish time right now. So we did Param. And we had these Inklings. And there was something happening to the west to the east of us and something in a different country. And we weren't quite sure what was happening. And we did Param. And then we didn't come back to the sanctuary for 15 months, but in open the building for 15 months. And that's still been, that was still nine months ago. And here we are. My son, seven years old, finally got vaccinated in December. And there's still people here on this podcast and here who are listening, whose children have not yet been able to be vaccinated. So how long is this pandemic is still going on param for us is in three weeks. We'll be back in our sanctuary together. And we'll be wearing our masks, because that's what perm is about wearing masks. The problem is we'll be wearing two masks, the ones over our nose in our mouth and the one over our eyes, the ones that is a custom and the one that is for protection. So how long is COVID My son was in kindergarten when he got sent home. And he was at home in first grade. And he did virtual in second grade. And when I went and saw him this morning for STEM week show Intel he was in his classroom, five feet away from all the other students still wearing his mask, just like they all did. Not having any playdates. Because it's COVID. So how long is COVID for him? His whole life. He doesn't know times before COVID existed. That wasn't part of his memory. How long is COVID for me? A very, very long time. But something that I can see a life before and a life after. Because time, while quantifiable is meaningless. If we only use a clock, we have to use a relative understanding of time and how we relate to it. And in Judaism, it's I find it so beautiful. That we create time. So let me ask you, the three of you. When is Hanukkah   Ian Binns 07:49 right before Christmas.   Rachael Jackson 07:51 Right before Christmas.   Ian Binns 07:55 The winter season?   Rachael Jackson 07:57 Winter season.   Ian Binns 07:59 Typically when What's the date?   Kendra Holt-Moore 08:02 Is this a trick question?   Zack Jackson 08:03 No. It's never the same day all the time. What if we lived every day like it was   Rachael Jackson 08:15 a miracle. Clean up your stuff, rededicate yourself to your people and your God   Zack Jackson 08:22 and slaughter some solutions and   Rachael Jackson 08:25 don't forget to pick up the pig guts. Like that's just messy. Could we not? That's right. Yeah. So what is Hanukkah?   Ian Binns 08:33 December actual real   Rachael Jackson 08:35 true. When   Zack Jackson 08:36 I mean, it's different every year, right? It's the lunar calendar.   Rachael Jackson 08:40 The 25th of Kislev. You're giving me What's this? 25th of Kislev? Ah, that's the same every year the 25th of Kislev. It doesn't change. I know exactly when it is. But   Zack Jackson 08:54 does it change according it only changes from my perspective,   Rachael Jackson 08:57 right? It only changes from our calendar because the majority of our calendar is the Gregorian calendar, not the Jewish calendar. So when is Hanukkah in December, ish this last year, it was in November this coming year, it's going to overlap with Christmas and if we thought it was bad last year where there was nothing Hanukkah, nothing's gonna happen this year because Christmas will win out. There will be not even inkling of Hanukkah wrapping paper. That is what it is. Yeah. So when is it? Well, it depends whose perspective you're asking. And it depends how excited you are. I don't really care that much about Hanukkah. It's kind of a tiny little nothing holiday I only get excited because I have a child. We have the same question of when is Passover? When is Purim when is Rosh Hashanah, I have an exact date for when those things are. But that's not how I live my life. When is Shabbat? The Israeli calendar is marvelous. I love it. So Jews are terrible at naming things like absolutely terrible. Imagine if all of our holidays in America were named similar to July 4. Like if you didn't know, and you came into America and everyone's like, Whoa, it's July 4. And you have no idea what that means. It is just a date on the calendar. Right? It doesn't tell you Oh, it's independence day. It's Memorial Day. It's Veterans Day. It's Presidents Day. You know what the day is? Almost all of the Jewish holidays are to Shabbat of the ninth of have to have the 15th of have to be Shabbat, the 15th of the month of Shabbat like this is not helpful. Except for some biblical holidays. Where, you know, Rosh Hashanah isn't actually called Rosh Hashanah. Yom true on the day of the sounding it's the day you get to go make noise with the kazoo marvelous. So when we name the days of the week, we don't use Monday, Tuesday, Wednesday, Thursday, right? Those are Greek and Roman gods. Those are not the days of the week. It's yom, Yom Sheni, Yom slushy, Yom obra, day one, day two, day three, day four, day five, day six and Shabbat. We don't say Yom seven, we don't say the seventh day we say Shabbat. It is different in and of itself. Because our frame of reference is not that it's Saturday, our frame of reference is that this day is completely set apart from all other days. When we look on our calendars as Americans, we look on the calendar and go okay, Monday through Friday, those days are particular and then oh, Saturday, Sunday. That's what we're gearing for. we frame our mind differently because of our response to time. One other sort of piece that I want to add for how we then mix time, so I've only been talking about my time, right? I, in this day and age, I'm looking forward to you know, this next upcoming poram Or this upcoming PESA or this upcoming Shabbat, right like we're recording this on a Friday, and I'm going home, oh boy. I have to lead services and five hours and I haven't written my sermon. Oh, boy. Right. That's so exciting. So how do I? How do I understand that time, like not just freaking out that it's five hours from now, and I haven't finished my sermon or started it. Tell people. But when I think about Passover, which is the story of the Jews leaving Exodus, or leaving Egypt in the Exodus, and we can talk in chat, we can check on chat on our Facebook groups about how literal we might take that. Right, we can that's not the conversation that we're gonna have at this moment, though, did did the Exodus actually happen? So that's not going to be part of my conversation. But there is the question of not the question. I shouldn't frame it that way. When we celebrate Passover and commemorate the Exodus, there are four children. The wise child's this simple child's, the child's who is so simple, they do not even know how to ask, and then the wicked child. Okay. So if the why the y's child says, Tell me all about this and what is the purpose of these greens? And what is the purpose of this and ask all these questions? What do you think the wicked child is? Non rhetorical? There's no wrong answers.   Zack Jackson 14:32 I feel like there's a few wrong it's   Rachael Jackson 14:35 a right answer, but there's no wrong answers.   Zack Jackson 14:37 Okay, cuz I'm thinking an Egyptian child would be pretty bad. But that's probably not the answer here.   Kendra Holt-Moore 14:45 Kendra, ah, I'm trying to remember because I've been to   Rachael Jackson 14:50 a few. Save right because you've been to a few supreme   Kendra Holt-Moore 14:53 Yeah. And the wicked child when we go around the table. There's always like handful of people that are like, I think I'm the wicked child. So, I'm trying to remember because I think there's a couple that I get confused, but isn't the way your child, the one who, like asks too many questions or just is like a little bit. Like, out of the status quo of how they, like, think and problem solve. And so they're more disruptive, which is not, you know, I mean, it's like the wicked child, but in different contexts. It's not necessarily about like being good or bad. It's just different.   Rachael Jackson 15:31 Okay? It's kind of you're kind of mixing several of them in together. I, there's   Kendra Holt-Moore 15:35 two that I'm always like. So the   Rachael Jackson 15:37 wise one is the one who's always asking the questions. This is what we want, right? Yay. Asking questions. The wicked one asks, but a single question. And he says, What does this have to do with me?   Zack Jackson 15:54 Huh? Okay.   Rachael Jackson 15:57 Yeah. Whoa. And when we read the text, when we go through the Haggadah, and we we read, we asked, we say my father was a wandering Aramean. Okay, spoiler alert. My dad wasn't my dad was born in Australia. Like, he was not a wandering Aramean. But we say it in the present tense. God took me out of Egypt with an outstretched hand, bah, bah, bah, bah, bah, right? I was there. I wasn't, I was there. I am there. I am going through this. And when we sing the same song, who is like you, Oh, mighty when Myka mocha by alien. I don't know who is like you're among the gods who? Who was this? Who took me out of this place? Who is taking me through redemption? Not going through the theology piece here today, just looking at time. Well, that exists in the Bible that exists in the Torah. That was theoretically, you know, 3300 years ago, I wasn't there. I'm only 41. But I was there. This is my story. This is my understanding of how time works, that it's now so even though it happened at one point, I was there and I am now and it is now. So that there's a meshing of while I might be looking at particular days in particular ways as how am I going to write my sermon? And when am I going to have for dinner? And who am I going to dress up as for Purim? Right. Am I going to be varsity this year? Or am I going to be I'm always a good character, by the way, always. I'm never the evil one.   Ian Binns 17:48 I think that's fitting.   Rachael Jackson 17:49 Thank you. I think so. Yeah.   Ian Binns 17:52 No, I thought him were here. He was he Yeah,   Rachael Jackson 17:54 he'd be Haman. Okay. Yeah, without a doubt he'd be or he'd be the guys. That's moto. Hi, spies. eavesdrops, on, where he's kind of there. But he's not really there. But he's totally a bystander. Now, I love Adam. He's much more of an upstander than any of those characters. He's just, he's easy to pick on. So time is not just what am I doing? It's about how do I go back and forth. And so my final thing, as I'm just like rambling at all, is, I understand time, Jewish type specifically, and my my life living a Jewish life as a slinky. So imagine your slinky, and I hope you've had the chance to play with a slinky recently because they're awesome. And it's closed. So imagine a closed slinky. And you're at the very start, and just go down one rung, it doesn't feel like anything has changed. It's the same time as last year, you're the same person that you were last year, not a whole lot. It's been different. But now imagine you're a slinky on a stair, and how far the distance is between one rung and the next rung. When it's opened like that. It's so much different, but it's the same time. So it allows us to come back together and allows us to check in with ourselves and say, Okay, I've been here before, but I'm completely different, or I'm not so different. It just asked us questions. So that's my sort of brief, very long sort of Drush on what time looks like and how we understand it quarterly.   Kendra Holt-Moore 19:56 The, the thing that I I keep thinking of As you're talking about, I mean, it wasn't really like the central piece of what you're saying, but totally like thinking about time in Judaism. I'm blanking on the name of the, the, the book or like the essay that Abraham Joshua Heschel wrote about, like time was like the, the tabernacle of time, where like in Judaism, what is you can think of architecture as marking something off that is holy, in like, if you go to like a cathedral, like a Catholic Cathedral or something, there's way of using materiality to mark off space as designated, like holy locations. But I Abraham Joshua Heschel published a collection of like essays talking about how in Judaism, we have these really beautiful examples of, you know, not not so much like architecture, marking off holy space, but Shabbat as like a marker of holy time. And it's like, you know, he's like, using the metaphor of, like, the tabernacle of time, I think, is what he calls it. And so that's what I kept thinking about, because it's such a, like, the, the rhythm of Shabbat, being, you know, it's not just this, you know, it's more than just like something you take for granted, every week as a celebration, or like a time of rest. But Hashem just talks about it in this really beautiful way as being, like a marker to orient you to time itself as this special, special thing that is, it's, it's part of our rhythm of, you know, our bodies and our communities and our calendars. And I just love that metaphor of like, a tabernacle of time, in addition to or as a different thing from, like, a tabernacle in space.   Rachael Jackson 22:11 I so glad that you brought that up. So I think the essays that you're referring to are contained in a book called The Sabbath.   Kendra Holt-Moore 22:20 Yeah, yeah.   Rachael Jackson 22:22 It's straightforward, straightforward. Again, we don't really, you know, mince our title is very much. You want to talk about time, the Sabbath. So one of the things that Heschel talks about and is actually in pretty much all Jewish books that talk about the tabernacle, or let's just use English, the sanctuary, a church, a synagogue, the place that you go, it doesn't matter. And that's, I know, we talked a little bit about this a year ago, maybe two years ago, when we're really talking about COVID. And not being in our spaces, and how that really isn't as challenging for Jews, as it is for other cultures and other religions. Because while we like our space, we don't define holiness, by the space our holiness is divided is defined solely by time, which means it can happen anywhere, it can be in the wilderness, it can be with ice cream, it can be with your child's it can be in a sanctuary, it can literally be anywhere. And that sacredness of time as opposed to sacredness of place is something you know that I love about Judaism, I'm not gonna say it doesn't exist in other religions a because I don't know all other religions be because I think that's a little too narcissistic, as, as a culture to say that we're the only ones to do it. But it does feel that it really doesn't matter where we are. It's about when we are so much so. I'm gonna poke fun of us for just a second. There are these rules that you there are things you can't do on Shabbat, right? Like you can't turn on light switches and you can't create a fire and you can't drive and you can't cook and you can't ride an elevator and I could keep going on and on about the sorry juice. Some of the extremely ridiculous things that we do in the name of Jewish law haha. But one of them that's been around for a long time is fire because we've had fire for a very long time. And so we're not supposed to light the Shabbat lights like fire is not fire is prohibited. You can't do that on Shabbat. But you have to light Shabbat candles. So how do you do that? Like how do you light Shabbat candles on Shabbat? We fool ourselves. We fool ourselves. It's beautiful. So what we do is we strike the match. We light the lights, we then cover our eyes, say the blessing. Open our eyes and go, Oh, look at that. candles are lit and now it's Shabbat. It's amazing.   Zack Jackson 25:26 Whatever. Right? Okay, so   Rachael Jackson 25:30 if you ever see somebody, right, I'm sure when you've seen Fiddler on the Roof, there's two sections when they're doing the Sabbath prayer, right? May the Lord protect and defend you that whole thing? Seriously, nothing. I'm looking at the three of you, and there's no recognition there. It's amazing. Well, but   Zack Jackson 25:49 it's been a long time ago. Sorry.   Rachael Jackson 25:52 Oh, Kendra, that's your homework. That is your homework. So anyway, so she's their blessing their family, and they like, do this whole, like waving the candle flames, and then they cover their eyes, and they say this beautiful blessing. It's because we're fooling ourselves of when that happened. Which leads me to sort of another question for you all, if we're looking at what time is, who decides? Who decides? So let's use a Shabbat as an example. In modern America, secular America, most Jews are not politically religious, in the sense of okay, Shabbat is when the sun goes down, and I have to be home and I'm not doing like etc, etc. Most Jews in America are not that way. And so, when is Shabbat at our particular synagogue, right now, we're having services at 530 on Friday night. And in three weeks, when we go through a time change, it's still going to be bright outside when we leave, and we're done with our service. Right? So we then have to say, well, when is Shabbat? So when is something actually happening? When we say it's happening? When we engage in activity? When the culture says it's happening, like when is or if we take also the majority of Jews. Question seven already, many Jews? Never. They don't observe Shabbat. So is Shabbat Shabbat because we observe it is or is it just a Saturday? So I'd ask the same question Quantum. Yeah. So I'm asking that question, again, using Shabbat as the example or the Sabbath as the example. But for anything, is it your birthday? Right? Again, we're all adults here. My birthday is technically March 2, because that's the day that I was born. I have four meetings on March 2, and it's a Wednesday. I'm celebrating my birthday on March 1. So when is my birthday? When should somebody say to me happy birthday, when do I open my cards   Ian Binns 28:17 all of March. That's what I do. Like my, my birthday is on April 3, and this year, it's a it's a Sunday, so I'm good. But even like when my birthday is on the day that I have class. Oh, I tell my students, I let them know what y'all know. It's my birthday. Just Just saying. The class goes.   Zack Jackson 28:46 So at the time of recording, and this obviously is going to go out in a couple of weeks. There's something similar going around in Christian circles. You may have seen in your Facebook feeds, that this one priest had been baptizing children incorrectly. One word wrong. He had, instead of saying, I now baptize you in the name of the Father, the Son of the Holy Spirit, he had been saying, we now baptize you, in the name of the Father, the Son of the Holy Spirit. We instead of I, we instead of I. And through a number of higher ups, having councils and discussing whether or not this actually changed the intent of the baptism itself, they decided that enough had been changed in the intent behind that word change that invalidated every baptism he had done for 20 years. Because the congregation present does not do the baptism. So their affirmation of it is irrelevant. Of course, according to the Catholic theology, God is the one that does the act, the actual, like sanctifying grace disposing act on dispensing not just those. No disposing of children, please. We go into that theology and the priest is the conduit by which that happens. And so the I in that sentence is the priest speaking through God. And so by saying, We, then you're just, it muddies the waters a little bit, and the priest has resigned and he has offered to re baptize anyone who's feels that their baptism is no longer valid, because technically, it's not valid anymore. And in all of the circles that I run in, between all Protestant circles, we were all people who were like, hey, nothing magical happens here. Our act of baptism is that it is not something that is happening in that moment. Nothing changes about that person in that moment. What is happening is it is a an A outward affirmation of an inward and invisible reality that a child is born. Beloved, already, a child is born already a part of the family of God, a child is born already having been awash in God's grace, and mercy and goodness. And the act of baptism is an act in which the community gathers together to affirm that truth that already existed time immemorial. And so whether that child is baptized on the day they're born, or when they're 99 years old, whether it is done using the right magic words, or some other totally different vernacular a bad thing? This is a good thing for me. I made something of the way goes, giant. I can't wait to see you're trying to Okay. Could you hear it? I want to   Ian Binns 31:59 see his giant castle.   Kendra Holt-Moore 32:00 Did he say the banjo is not a bad thing. It's a good thing.   Zack Jackson 32:04 He says this is not a bad emergency. This is a good emergency. I made a giant Castle that's important. And I'll be up in a few minutes to come see it. Okay,   Kendra Holt-Moore 32:14 got to work on your definition of emergency.   Zack Jackson 32:19 Timing. I say one thing and that's when he descends into the basement and comes and plays the banjo in the back of this little studio.   Rachael Jackson 32:28 And you were done such a   Zack Jackson 32:29 train of thought was? Well. So you know, it's almost ironic, though, that my child were to come in here when talking about during the time in which I'm talking about in which God has granted God's blessing on to children before they were born. And before they had a chance to identify it, or have it be given to them from an exterior source because, man oh man, we need to be reminded of that sometimes when you are in the middle of something like recording a podcast and your four year old decides to play a banjo in the room you're recording it in, because that child has already been a Washington grace and goodness and forgiveness. And I too, have been a Washington that very same spirit and me to learn how to honor and forgive and appreciate the toddler's giant Lego Castle he wants me to see. But the point being in their theology, there was a particular moment in which Grace was dispensed in a special way from God on to that child, it can happen one time, you cannot be baptized again. In fact, they they murdered quite a bit of Anabaptists in the Reformation because of that, there's one time only that it can be done. And when you believe that there's one time only that this can be done then there's a whole lot of now stricter rules that have   Ian Binns 33:59 to come with it. And the ramifications for this like I saw the headline and read a little bit about the situation with this you know the Catholic priests making an error with the use of the word we instead of I and you know I didn't spend too much time Reading an article about it but it just seemed like that there was there's some speculation I guess that this could have bigger impacts depending on how the whoever the powers that be decided on the rules, right? Like um, like, if you're not baptized, considered baptized, can you get married in the church? The Catholic Church are there certain rules that you cannot like you have to be baptized Catholic will do certain things in Catholic churches I thought or something along   Zack Jackson 34:48 not to be married. No, at least one of you has to be Catholic but you can be baptized Protestant and still be married in a Catholic church as long as one of the other ones Catholic you can take promise to raise your children me Catholic You can't take communion? No. Okay. But if you promised to raise your child as a Catholic, then they will let you be married in a church.   Ian Binns 35:08 Yeah. But anyway, I just remember seeing that and just being amazed by it.   Rachael Jackson 35:13 Right. And I appreciate that you brought that that piece in Zach, because it's really talking about when does something happen? Right, when? Yeah, when does it happen? And there are a few, there are a few moments in life that give us those very definite, this is when it happened. When are you born? Well, let's, let's just go with the medical piece there. When you exit the womb, right, that's, that's when you're born   Zack Jackson 35:48 when. But when the head exits? Well, because some children   Rachael Jackson 35:51 are not born head first. Right? So, you know, but when someone puts on their birth certificate, What time were you born? Right? It's when you scream. Right? That's what time you're born when you scream. So your heads got to be out whether or not that was first or not. But you have to scream. And that's when you're born. Now modern medicine that feels modern medicine   Zack Jackson 36:16 when you are first alive.   Rachael Jackson 36:19 Yeah, that all happens within a minute, right? Even with even with babies or especially with babies that are not born headfirst. Right? They're just out.   Zack Jackson 36:28 Rachel, I have a question for you about religious time. So as we're as we're talking, I'm remembering a concept. From I think I'd first read it in something written by Mircea Eliade, I'm sure I'm butchering the pronunciation of his name, about the importance of an axis mundi in religion, the center of the world, as it were, and that in the same older Israelite religions, that was the temple on mountain Zion, that was the, the place that connected the underworld with the heavens, that, that sort of central location to the world and every religion has that, right. That's, that's Mount Olympus, that's, you know, all the holy mountains, usually in the ancient world. And then the temples gone in 70 ad, and people are scattered, both Christian and Jewish people scattered to the winds. And the Christians later do find other centers at that point right in Rome especially becomes our center forever, and what becomes the Vatican and all of that the Jews don't get a center for arguably, even now don't really have a center, at least religiously. Christians seem to have then gone back to their being physical spaces, physical centers, as opposed to the temporal centers. As but what from what I hear you talking about? The Sabbath kind of becomes the temple. It does that does that track with kind of the the history of the development of the two religions?   Rachael Jackson 38:26 I think so. And you're, I think from a point of interest you very much like second temple times, right? That's that's where that's where you thrive? First, yes, yes. Like you, like that's just sort of you, you really gravitate toward that time period. That is my least favorite time period in Judaism.   Ian Binns 38:49 Why? And remind myself and those of us who are not familiar with the time frame, your calendar time frame, yearly time frame, what   Rachael Jackson 39:01 Thank you. First Temple first Temple was destroyed 586 BCE. The Jews were then allowed to come back 60 years later reconstruction it reconstructed the tempo plus or minus 520 BCE. It was then destroyed 70 C. And so second temple is considered, you know, 520 BCE to 70. C, by the way, I'm using C as common era or Before Common Era, Zack used ad, which translates to a year of our Lord, which is pretty common, or BC, you know, typically understood as before Christ. And so, for those that do not use Christ as a center point in time, but we still need to communicate that this is the year 2022. We just have communicated as BCE and see.   Zack Jackson 39:57 It also is a little problematic that Jesus was likely born between three or four BC, so Jesus was born before   Ian Binns 40:04 I use, but   Rachael Jackson 40:05 that makes a lot of sense. You know, I was born before I became something too, so.   Zack Jackson 40:10 So why don't you like that period of time.   Rachael Jackson 40:13 Um, so just generally speaking, I find that there's just, it's uncomfortable for me, because it feels very inviting. And that's to reminiscent of today. As far as Jews are concerned, I think that there's a lot of us and them within the Jewish world nowadays, just like, and I see that as an us and them when we look at Second Temple times. It's great Hanukkah started as a Jewish civil war. And I just don't, I don't like that. It just, it just makes me too sad. Frankly. That's why I don't like it. It makes me too sad. The   Ian Binns 40:48 split with the northern kingdom,   Rachael Jackson 40:50 the what split? Oh, that was. So the United Kingdom. Again, if we look at this, from a literal standpoint, the United Kingdom was 1000 BCE. And it was only united for three kings. So really not very long. And then the 10 tribes were theoretically lost, also known as probably the leaders got taken away and they got split up because, you know, bigger, better competitors came along, and that was 722 BC. Yeah, very, very different time period   Zack Jackson 41:27 of sort of civil wars, totally different. There's the influence of the Greeks after Alexander comes through which there's a whole Hellenized wing aspect of, of that region, and then you've got the Jews and Alexandria and the Jews and Babylon and the Jews in Judea, not to mention the Samaritans and the rise of Pharisees, Sadducees, Essenes zealots, a whole Christians, the whole gamut of splintering, and it's very traumatic, which might be why I like it.   Rachael Jackson 41:58 And that's why I don't Yeah, it's too much. It's like, are you reform or conservative? Well, I'm Reconstructionist. And I'm humanistic. And I'm Orthodox, but modern Orthodox, but open Orthodox, but just regular Orthodox, just ultra orthodox, and you're not even Jewish to me. And it's just, it's just to   Ian Binns 42:15 all connected to this god.   Rachael Jackson 42:20 Right. So it's just talking to somebody theoretically, I was just talking to somebody about you know, the prayer, the Shema, which comes from Deuteronomy, here, O Israel, the Lord is God, the Lord is One, etc. I like it better in the Hebrew, right Shema Yisrael, Adonai Eloheinu, Adonai. God. I said, Well, kind of person who's not Jewish say that. So Well, sure. Right. It's, it's in the Bible. Lots of people say it. It's just sort of what your intent is. So what does it mean for God? I said, well, it it's a statement of if you believe in up to one god up to one god yeah, so yes, and Ian. But to go back to Zacks to go back to Zags, a whole point of where and when, and does that track? Yes, I think that totally tracks for it's not a when, and frankly, let's look at Judaism from the scriptures itself. Were like where, where was Judaism in the Torah? Nowhere, which means everywhere. So the Torah was given in the wilderness, the Torah wasn't given in Jerusalem, the Torah was given in Israel, the Torah was given in the wilderness, they were just wandering. They didn't know who or where they were. And that's when we get the tour. That's quite literally what's happening in this week's post shocky Tisa, like this week, we're Reading about when Moses goes up onto the mountain and God's like, Here have some stones that I carved and Moses is like, sweet, and then God's like, he should go back down there because they made an idol out of gold, and it turned into a calf and perhaps you should control that better. And Moses comes down and she's like, Are you kidding me? And pearls, the tablets and all that stuff? Like that's literally what we're Reading this week. So now y'all at home can check when we recorded this. So there is no place in Judaism. It's all about time. And in this exact same portion, it talks about the Sabbath. Like this is what you should do. And let me just also clarify one other piece when I'm talking about Sabbath and we talk about rest. We're not resting because oh my god, the other six days are so hard. That's Saturday. I that's what a Saturday is. It's a whole boy, I had so many meetings and so many emails and these kids are driving me nuts. Like, I just need a day like that Saturday, that's a day of rest. Mazel Tov, we all 100% need that Shabbat is, I am not resting to recover or prepare for I am resting simply to acknowledge that I exist now in this time, not for what I was or what I will be for right now. That's why Jews also still need a two day week right? We still are Americans. We still need a Sunday. We need a day that does not do. Right. That's our Sunday but that's not Shabbat. Shabbat rest is not weekend rest. It's a it's a complete wholeness of right now. And being connected to the text that was 3000 years ago and 3000 years from now. But really, it's just this moment. And we don't, we don't need a place for that. So our centrality? Yeah, wherever you want to be. Which is why a shout out to Rabbi Jaime Korngold who was the rabbi who had my did my bat mitzvah with her. She's the adventurer, Rabbi, I've talked about her a couple of times, right? She has Shabbat on the ski slopes, right? Shabbat on the slopes, they keep talking about mountains, Zach, great, go skiing and then have a Shabbat together. Right 15 minutes and the Shema say a few other prayers and go back skin. That's amazing. It was good enough for Israelite ancestors is good enough for us.   Ian Binns 47:10 One, so some of the readings you sent. Yeah, it makes me like I want to get the whole book. First of all, you know, like, the rejoice in your festivals, the Jewish year, sacred time in the Jewish calendar, just Reading some of that, but you know, the whole it is the when and not aware of prayer that counts the most in Judaism. Judaism is a religion. Indeed, the first religion and by and large the only religion that sanctifies time over space. And I just, I just find that really interesting. So it's not it's not the where you do it. It's the the time that you stopped to pray, is that right?   Rachael Jackson 47:59 It's not even stopping to pray, necessarily. It's a time of connection, whether that's connection. And so this is why I say up to one God, because when you pray, there's this idea that you're praying to God. Right? That's a very Christian.   Ian Binns 48:17 Yeah, please. So I guess what, I just keep thinking back to the, what we continue to find ourselves in with this pandemic. Right, and how, you know, we, you know, the whole world obviously went, has gone through time periods, some still going through it, and around the world have not been able to do like, go into places of worship, they want to people, you know, places around the world where people don't worship at all, they have no faith at all, in any kind of deity that we consider. Right? But that they're still limited on where they can go. How about that. So places, you know, that's still occurring around the world, and in some spaces in the US as well. And so, you know, but I remember when this first started, you know, and, and everything happened and people initially came together when everything was shut down. But then finally, it was, especially in our state, Rachel, in North Carolina, the you cannot shut down our churches, you cannot shut down our churches, like if we cannot be in our church, then we are not able to worship and I did not instill do not hold to that view. You know, I? Yes, when I go into the sanctuary of our church, it is a very, it has a very profound and powerful impact on me. It becomes very inspirational. I mean, there are many times where I start I'll take my phone out, start writing notes, and just things because it just inspires me every time I'm there, because I feel that connection, right. But I was I still felt to me it was like, I think especially with me, as one of the The lay leaders of the church of trying to help, you know, offer up worships at worship service every week on faith on Facebook for almost a year. I took it as like, almost like a, not a test of my faith, but as they making sure I understand, at least to me, the true meaning of all this and the faith is that it's not necessarily in that building. That's, that's not where it should occur for me. Right? It needs to be within me my time I, wherever I am. Right? It does not matter, I guess. And so that's why Reading that just really has such a profound impact on me, because it's just like, to me that's beautiful, of recognizing that it's more than the bricks and mortar that we find ourselves in. That should be bigger than that. Right? And that's, again, goes back to the whole limiting thing, I think back to our first episode in this miniseries on time, and we talked about how do we think of God? And how if we think of God as within the human concept of time, how that limits the power of God. And, you know, what God can or cannot do, is greatly limited by our our understanding of how time flows, right? Or at least the way we think about it, I think   Rachael Jackson 51:16 our connection? Yeah, and I think our connection, not again, I'm trying to keep this, I love that you keep bringing it back to God, I'm like, Nah, leave God out of the conversation. Bringing it back to community, and culture and connection, that it's not, right. I think the building can be beautiful. And I think that there can be holiness in the building. But were for those of us that may not have an interventionalist God concept. What was missing is that we weren't next to pitfalls, that the issue wasn't, Oh, I missed seeing the BMR. And then there to me, the eternal light, and I missed being physically in the presence of the Taurus. It was that I didn't hear the other people singing. I didn't, I didn't watch their faces as they prayed and cried, and that was hugged.   Ian Binns 52:11 And, yeah, that was a struggle for me with the way we did the Facebook worship, and the way Facebook Live works. Because I cannot see the people, right, you don't see the other people, but then also to one of the struggles that I dealt with. And again, it wasn't the space, it was that, as you said, a community of being together and worshiping as one, right. And so I started really struggling when people would, when it was just me and one other person live, knowing that, you know, people would then tell me, but even you so many people watch the video later, you know, and they take time later, which is something to be appreciative of, but at the same time to it, it was like, right, but I don't feel that community. Like, and there was a it wasn't just about offering it to other people it was also offering it's myself. Right, and so I needed that community, and I at times didn't feel it. And that's nothing against anyone of any of the my fellow church members go, you know, listen, that's nothing against anybody. It was just a recognition of, you know,   Zack Jackson 53:17 you know, Rachel, you say that nobody in your context said that they miss seeing the tour miss seeing that. But in my context, in which we are much more concerned with sacred space than sacred time, we, I was recording the services in my dining room for the first six months. And then after Nicole and I kind of parted ways as it were. I started recording services in the sanctuary. And I had dozens and dozens of people tell me how comforting it was, for them to see the stained glass to see the cross to hear the Oregon to, like, see the things in the sanctuary they weren't allowed to be in. And I think about the people who were really excited to be able to just go to the sanctuary, like open sanctuary hours, you can come in and just sit there in the space at any time. And like that was really important for them to connect spiritually, more so than it being on a Sunday morning. Like the time was just like that was just almost accidental. It was like a habit that it was going to be at that time. But the space is what mattered. People found it very hard to worship from their hallway. And   Ian Binns 54:31 so I want to make, you know, I want to clarify, sorry to interrupt, I want to clarify something that, you know, I still highly value that space. Right? And so I feel exactly what you're talking about Zach but the very first time that Father Greg, led a service from our church and our sanctuary. Shout out to one of our huge supporters that when the very first time he got one from there during the pandemic, it was a very powerful moment. I remember being very emotional because I could see it again, right? So yes, I have that deep connection to that space. But for me, what I found fascinating, were those who would advocate that the only way they felt they could worship was in that space. Like that was it. And it wasn't about the words, the connection outside of that space at a different time. That was they had to be in that space where they were not actually worshiping. And I struggled with that. Because to me, that seems limiting.   Zack Jackson 55:30 The only bit of our worship that is connected to time, specifically to time and not to space is the act of communion, or the Eucharist. It is, by its, by its elements in the way it's constructed in the words that you say, of institution around it. It is a a recreation of an event that happened 2000 Some years ago, that you're bringing into the present, and that you are looking into the future of a final reconciliation, we say the words and communion, all together as one people Christ has died, Christ is risen, Christ will come again. And in that way, the act of communion acts as a sort of temporal Axis Mundi to us, you know, big old fancy words. But just like it stakes us in eternity, in that moment, reaching to the past, being in the present, pulling the future towards us. But aside from the act of communion, we are all about space. And we all care about time. So I am, I have learned so much from you, Rachel, today, and I've gleaned so much wisdom from you in this time. As you all didn't struggle the same way we did during the beginning of the pandemic, you struggle in the different ways, but not in the way that we struggled.   Rachael Jackson 56:49 Yes, so true. I love I love talking about this stuff. I love our ability to share and find appreciation in our differences and find commonalities. And that we all are seeking to find something sacred, whether that's time or space, whether that's now or eternity. So I appreciate my dialogue.   Zack Jackson 57:19 So welcome to a bonus edition of the dead Christian story hour. I think we're going out of order a little bit, but I have one prepared today. And we're not going to ask Rachel to talk more about about something and Ian has something but it's going to save it until the next time because and you'll see why then it's going to be great. So I'm going to go out of order because I have a fun story to share with you today about a dead Christian that I think is great. So our story today takes place in the little community that St. Francis had put together sometime in the early 1200s, late 1100s. Somewhere in there in Assisi in Italy. They were a wild and crazy group of people who left society because they thought it was getting too. Too rich, too wealthy, too disconnected. They were they ran away from their their family's prosperity from all of the wars and all of that stuff that was happening and they went out and they made their own communes out in the middle of the of the woods in the fields. And they lived this peaceful, happy sort of a life and they had some wild stories that are contained in a book called the little flowers of St. Francis. And now like all good hagiography, this takes this you take this with a grain of salt. Because all of our stories about our heroes of faith, a little bit of a comic book, sort of a bend to them. So this story, there was a there was a good fellow named Brother Rufino i Brother affino was in the woods and he was praying fervently. And suddenly, Jesus Christ appears in front of him. He's got the holes in his hands and all that stuff. He's like, look, it's me. It's JC. I'm here to talk to you. And brother finos. Like, wow, what is the great, this is great is the guy this is the guy rose talking about and he's right here. And he's got something to say to me. And so Jesus opens his mouth and says to him, Oh, brother Rufino. Why do you afflict yourself with penance and prayer? Since you are not among those predestined to eternal life, believe me, because I know who might have chosen and predestined and don't believe in that son of Pietro that St. Francis, if he should say the opposite. You know what, don't even ask him about this matter? Because neither he nor others know it, but only I know, because I'm the son of God. Therefore, believe me, you are certainly among the number of the Damned. And the son of Pietro This again is St. Francis As your father, and also his father, they're all damned as well. And whoever follows him as being deceived. Brother Ruffino at this point, he just met Jesus. And Jesus just told him, he's damned to hell. And sorry, dude, that's just the way it goes. And don't tell anyone about this, by the way. So kids, if you're listening out there and a grown up tells you don't tell anyone about this. That's a red flag. So he, he goes off and he's so sad and he's so despondent, and he says, I knew it. I knew it all along. I am an imposter. I really, I don't belong here. Everyone else is so much more righteous than me. And I am damned from the start. But God's like, I saw that. I saw that sneaky thing there. And tell St. Francis, hey, the devil just showed up. It was wearing my clothing, and is pretending to be me. I need you to go talk to brother Rufino. So St. Francis goes to Brother Rufino and he says hey, look, I know what you just saw. That's not Jesus. You can always tell it's Jesus because of the sorts of things he says that's the kind of words that the devil would say, Brother finos, like, wow, really? All right, if you say so. I'm just Dude, you're you're St. Francis. So San Francis says to him, go back out to the woods. And when this imposter Jesus shows up to you again, I want you to say these words to him verbatim. You say, Hey, open your mouth again. And I'm gonna take a minute. And I'm gonna bleep that out. But that is your King James II and translations may say, I shall expel dung upon thee or something like that. But there's a four letter word. So, brother afina, goes out into the woods again. And then, you know, Jesus, the fake Jesus shows up to him again. And because I thought I told you to go home. You are a damned soul. You have no place being here. What on earth are you even doing trying to pray? Stop wasting your time. And brother fino goes, Look, I'm gonna let you finish. But first, open your mouth again. And I'm gonna take a kid in it. And the devil at that point, you just bust out of his Jesus costume. And he's like, wow, you found me. How dare you speak to me like that. And he basically explodes and flies off into the distance and knocks the top of a mountain off. And there's this massive earthquake in like all of the region that everyone reported hearing, and seeing and a huge landslide that came down off of that mountain that other people saw and can attest to and totally definitely happened and was because the devil was so offended by brother Ruffino because he caught him in his in his traps. And that is the story of how brother Ruffino caused an earthquake in a landslide and destroyed the top of a mountain because he talked back to the devil. That's amazing. Okay, very good.   1:03:06 That's it.

In the latest episode of people and moments were discussed. Including: King Henry VIII and his Tom foolery? King James II of Scotland and his stupidity? William The Conqueror and his manhood literally being taken away? American's listening to false information during the War of 1812? Chairman Mao leader of China at one point being an quitter? --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/desmond27/support

Is social media accelerating the spread of conspiracy theories? It sure feels like it: look at anti-vaxxers, claims about election fraud, and QAnon. Professor Joseph Uscinski, a political scientist at the University of Miami, argues that this widespread hunch is not supported by the evidence. He and host Corbin Barthold examine that view, with a focus on what polling data says about the prevalence of conspiracy theories over time. They also discuss how the Internet affects public opinion (or not), when conspiracy theories become dangerous, how people should form beliefs, whether birds are real, whether King James II fathered a “warming pan baby,” and more.

December 23, 1688. King James II of England abandons the throne and flees abroad after a coup forces him from power Learn more about your ad choices. Visit megaphone.fm/adchoices

In July 2021 it was reported that a 17th century bridge had been discovered by archaeologists in Belfast, encased within its 20th century reconstructed successor.According to local folklore, the Saltwater Bridge – which crossed Belfast's Blackstaff River close to where it enters the arterial River Lagan – was on the route taken by King William III and his forces on their journey to the Battle of the Boyne in 1690. You'll have heard in the previous episode about Sandy Row Orange Hall of King William's connection to the Sandy Row area. Indeed, there is a connection to King James II too as he is also thought to have retreated across the bridge in the wake of his defeat at the Boyne.As part of an archaeological survey, a series of cores were taken from the modern bridge. These confirmed that remains of the older bridge had been fully encapsulated by the later structure. The Boyne Bridge was initially intended to be a transport solution for Belfast, but ironically it's a future is in doubt as a result of a new transport solution for Belfast. In 2017, Belfast City Council voted in favour of a new £208m Translink ‘transport hub' which will lead to the bridge's demolition. A spokeswoman for the Department of Infrastructure (who approved the project in 2019) said earlier this year: “The department can confirm that the Boyne Bridge is due to be removed during the development of the Belfast Transport Hub”. As part of the stringent planning conditions for the Belfast Transport Hub (BTH), the older remains of the bridge will be preserved in situ within the final development, but the 1936 structure will be lost.However, some local residents are opposed to the plan and have called for the bridge to be retained, refurbished and incorporated into the plans.Billy Dickson is one of them. He has been leading a campaign to save the historic Boyne Bridge and I've been speaking to him about it. 

Melvyn Bragg and guests discuss the 1691 peace treaty that ended the Williamite War in Ireland, between supporters of the deposed King James II and the forces of William III and his allies. It followed the battles at Aughrim and the Boyne and sieges at Limerick, and led to the disbanding of the Jacobite army in Ireland, with troops free to follow James to France for his Irish Brigade. The Catholic landed gentry were guaranteed rights on condition of swearing loyalty to William and Mary yet, while some Protestants thought the terms too lenient, it was said the victors broke those terms before the ink was dry. The image above is from British Battles on Land and Sea, Vol. I, by James Grant, 1880, and is meant to show Irish troops leaving Limerick as part of The Flight of the Wild Geese - a term used for soldiers joining continental European armies from C16th-C18th. With Jane Ohlmeyer Chair of the Irish Research Council and Erasmus Smith's Professor of Modern History at Trinity College Dublin Dr Clare Jackson Senior Tutor, Trinity Hall, and Faculty of History, University of Cambridge and Thomas O'Connor Professor of History at Maynooth University Producer: Simon Tillotson

The date is January 1696. James is in exile in France. He is writing his memoirs and contacts a publisher to see if they are interested in publishing his manuscript.  The Lost Tapes of History was created and written by Kerrie Fuller. James II: Jonathan Oliver - www.spotlight.com/1533-5612-6648 - Publisher: Sarah Hastings - sarahhastingsactor.website2.me – T: @sarahhastings_ Narrator: Fraser Fraser - www.mandy.com/uk/actor/fraser-fraser-1 – T: @fraserfraser123 Intro/Outro: Becky Reader Fact Check here: www.losttapesofhistory.co.uk/james-ii-and-the-publisher Follow us on Twitter: www.twitter.com/since79p ©2021 Since79 Productions Sound effects from Freesound.org: Opening Theme Music: TheTunk; Closing Theme Music: Nuria1512; Other effects: stereostereo; amholma; AldebaranCW. Sound Disclaimer: The Lost Tapes of History was recorded remotely during lockdown in late 2020. As such, the actors used what equipment they had available and were limited by their location. This has resulted in variable audio quality although hopefully, it won't stop your enjoyment of the podcast.

In this episode, we follow the brief reign of King James II of England from his coronation to his abdication in 1688 following the invasion of William of Orange. This event transformed England and gave stability to the nation after the tumultuous 17th century. As always, you can support us at patreon.com/historyofmethodism.Please rate and review us on Apple Podcasts, Spotify, or wherever you get your podcasts.

The four generations of Stuart reign—James I, his son Charles I, his sons Charles II and James II, and James’s daughters Mary and Anne—represented a manifestation of chaos and conflict. Particularly in the reigns of the male Stuarts, the battles between Catholic and Protestant, King and Parliament, and England and the continent rocked the country, weakened the peace and prosperity, and threatened future of the monarchy (in fact, eliminated the monarchy for a period of time!).Two sets of siblings sat on the throne during the Stuart regime: brothers Charles II and James II and sisters Mary and Anne. Their relationships and their reigns reimagined the monarchy, the role and power of Parliament, and the place of England on the world stage.Stuart sibling rule: it changed everything.Royal brothers Charles and James lived through one of the most turbulent periods of the monarchy: the declaration of war between Parliament and King, and years of a Civil War. Both brothers supported their father and ultimately fled the country to stay safe and keep trying to return.After Cromwell's death, Parliament invited Charles to return and take the throne. Determined to recreate the magnificence of royal rule, Charles created new coronation regalia, established a glittering court, and earned the nickname "The Merry Monarch." But he also had to deal with plague, the Great Fire, and the lack of legitimate children. He'd had to give some power to Parliament and couldn't enact the pro-Catholic legislation he wanted to. Eventually, he became a Catholic on his death-bed and left the throne to his Catholic brother, James.King James II's religious views were well-known by the time he came to the throne, and rebellions against him came quickly. He prevailed, but when he sought to marry a second time and possibly have a son who would prevent his Protestant daughter Mary from inheriting the throne, things came to a head. After his son was born, Parliament invited Mary and her husband William to "invade" England and take the throne. The King's support faded and he fled, leaving the throne to joint rulers William and Mary.The two Stuart brothers had seen England through some of its most turbulent times: battles of religion, plague, fire, threats from abroad, rebellions at home. Charles II was invited back to restore the monarchy; William and Mary were invited to invade and end the reign of James II. Their reigns changed everything.

In this podcast we're landing in Lyme Regis with a swashbuckling Duke who is determined to be the King.Charles II's eldest illegitimate son, James Scott, Duke of Monmouth, lands in the west country with a small army of soldiers intent on deposing his catholic uncle, King James II.The duke's uprising gains momentum and his army swells to around 8000 strong. Because the majority of the Duke's new raw recruits are agricultural worker, rather than trained soldiers, it becomes known as the pitchfork rebellion.The Duke's and the King's army meet at Sedgemoor in what is the last battle of any note ever fought on English soil.Sign up to Neil Oliver on Patreon to help support this podcast and get exclusive access to New Videos Every Week.https://www.patreon.com/neiloliverThe series Instagram account is – Neil Oliver Love Letter See acast.com/privacy for privacy and opt-out information.

The right to keep and bear arms in the United States is a fundamental right protected by the Second Amendment to the United States Constitution, part of the Bill of Rights, and by the constitutions of most U.S. states. The Second Amendment declares: A well-regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed. In the United States, which has an English common law tradition, the concept of a right to keep and bear arms was recognized prior to the creation of a written national constitution. When colonists in the Thirteen Colonies rebelled against British control during the American Revolution they cited the 1689 English Bill of Rights as an example. English precedent. The American understanding of the right to keep and bear arms was influenced by the 1689 English Bill of Rights, an Act of Parliament, which also dealt with personal defense by Protestant English subjects. The Bill of Rights did not create a new right to have arms but rather rescinded and deplored acts of the deposed King James II, a Roman Catholic, who had forced the disarming of Protestants, while arming and deploying armed Catholics contrary to Law (among other alleged violations of individual rights). The Bill of Rights provided that Protestants could bear arms for their defense as permitted by law. It also established that the power to regulate the right to bear arms belonged to Parliament, not the monarch. Sir William Blackstone wrote in the eighteenth century about the right to have arms being auxiliary to the "natural right of resistance and self-preservation", but conceded that the right was subject to their suitability and allowance by law. The fifth and last auxiliary right of the subject, that I shall at present mention, is that of having arms for their defence, suitable to their condition and degree, and such as are allowed by law. Which is also declared by the same statute and is indeed a public allowance, under due restrictions, of the natural right of resistance and self-preservation, when the sanctions of society and laws are found insufficient to restrain the violence of oppression. --- Send in a voice message: https://anchor.fm/law-school/message Support this podcast: https://anchor.fm/law-school/support

In 1688 a large invasion arrived in England from the Dutch Republic, led by William of Orange. It was a risky move, driven partly out of fear of the English allying with Louis XIV of France, who was threatening to attack his country. King James II of England was fast losing popular support for his Catholic sympathies, a fact exploited in William's propaganda to the English.www.historyeurope.netwww.patreon.com/historyeuropeMusic: Henry Purcell (Overture in G minor, Gordion Knot Untied)Intro by Nico Vettese (wetalkofdreams.com)Picture: William III Landing at Brixham, Torbay See acast.com/privacy for privacy and opt-out information.

In this week's episode (which is Part 2 in our series on the 12th of July) Kevin tells Jason all about King James II's reign as a Catholic monarch, the origin of his rival/nephew/son-in-law Prince William of Orange and their first big battle during the Glorious Revolution of 1688.

In this week's episode (which is Part 2 in our series on the 12th of July) Kevin tells Jason all about King James II's reign as a Catholic monarch, the origin of his rival/nephew/son-in-law Prince William of Orange and their first big battle during the Glorious Revolution of 1688.

King James II On this episode of the show we were joined by Dr. Pádraig Lenihan of NUI Galway to discuss the 1689 Irish Parliament. The Patriot, or Jacobite, Parliament was called by King James II during the 1689 to 1691 war in Ireland. It was the first Irish Parliament called since 1666 and held only one session, from 7 May 1689 to 20 July 1689. We discussed the grievances felt by the Catholic population over land ownership and penal laws; the role of James' Lord Deputy, the Earl of Tyrconnell; the key pieces of legislation passed by the parliament and how it was remembered by nationalists and unionists in Ireland. Intro / Outro music “Sliabh” from Aislinn. Licensed under creative commons from the free music archive.

Dr Craig Barker was an archaeology student when he first encountered the captivating painting of Caterina Cornaro, Queen of Cyprus, in his professor's office. Venetian born Caterina's rule began with tragedy in 1474, as she took the throne following the death of her husband King James II and infant son, and it ended with sorrow in 1489 as the last monarch of Cyprus was forced to surrender control of Cyprus to the Venetians.    Artwork: Caterina Cornaro Queen of Cyprus (artist unknown), Italian school, circa 1500, oil on canvas, donated by Sir Charles Nicholson 1865, UA1865.9 Download transcript (docx, 1.1 MB) Host: Dr Craig Barker, Manager of Education and Public Programs, Chau Chak Wing Museum and Director, Paphos Theatre Archaeological Excavations (Cyprus). Follow @DrCraig_B on Twitter and Instagram.  __ Subscribe to Muse Extra, our monthly newsletter and follow @ccwm_sydney on Instagram, Twitter and Facebook. Learn more about the Chau Chak Wing Museum at sydney.edu.au/museum  

Melvyn Bragg and guests discuss the 1691 peace treaty that ended the Williamite War in Ireland, between supporters of the deposed King James II and the forces of William III and his allies. It followed the battles at Aughrim and the Boyne and sieges at Limerick, and led to the disbanding of the Jacobite army in Ireland, with troops free to follow James to France for his Irish Brigade. The Catholic landed gentry were guaranteed rights on condition of swearing loyalty to William and Mary yet, while some Protestants thought the terms too lenient, it was said the victors broke those terms before the ink was dry. The image above is from British Battles on Land and Sea, Vol. I, by James Grant, 1880, and is meant to show Irish troops leaving Limerick as part of The Flight of the Wild Geese - a term used for soldiers joining continental European armies from C16th-C18th. With Jane Ohlmeyer Chair of the Irish Research Council and Erasmus Smith’s Professor of Modern History at Trinity College Dublin Dr Clare Jackson Senior Tutor, Trinity Hall, and Faculty of History, University of Cambridge and Thomas O'Connor Professor of History at Maynooth University Producer: Simon Tillotson

Melvyn Bragg and guests discuss the 1691 peace treaty that ended the Williamite War in Ireland, between supporters of the deposed King James II and the forces of William III and his allies. It followed the battles at Aughrim and the Boyne and sieges at Limerick, and led to the disbanding of the Jacobite army in Ireland, with troops free to follow James to France for his Irish Brigade. The Catholic landed gentry were guaranteed rights on condition of swearing loyalty to William and Mary yet, while some Protestants thought the terms too lenient, it was said the victors broke those terms before the ink was dry. The image above is from British Battles on Land and Sea, Vol. I, by James Grant, 1880, and is meant to show Irish troops leaving Limerick as part of The Flight of the Wild Geese - a term used for soldiers joining continental European armies from C16th-C18th. With Jane Ohlmeyer Chair of the Irish Research Council and Erasmus Smith’s Professor of Modern History at Trinity College Dublin Dr Clare Jackson Senior Tutor, Trinity Hall, and Faculty of History, University of Cambridge and Thomas O'Connor Professor of History at Maynooth University Producer: Simon Tillotson

In 1440, the 16-year-old William Douglas, 6th Earl of Douglas, and his younger brother were invited to dine with the ten-year-old King James II of Scotland. Now known as the Black Dinner, the occasion was organised by the Lord Chancellor, Sir William Crichton. While they ate, a black bull's head, a symbol of death, was brought in and placed before the Earl. What follows is a gruesome tale motivated by greed, ambition and betrayal. 

“I will make no concession. My father made concessions, and he was beheaded.” Those words were spoken by King James II of England, Scotland, Ireland, and Wales. They proved to be the harbinger of three revolutions that would shape British society until this very day.

Tonight, we talk to the VA History Detectors (Scott Miller, Mike Holbrook, Trevor Scott, & Miles Youngblood). Trevor Scott was hunting solo and found a large cache of Wheat pennies at an old site, then came back to the site for a second hunt and found an ever older hoard of coins including 90 US Large Cents, 2 Canadian Large Cents, 57 Two-Centers, 23 Flying Eagle cents, 3 Indianhead pennies, and a King James II half-cent. The complete take resulted in 1,256 coins.Below are the links to the three videos of hunts that produced the hoard of 1,256 coinsHOARD #1 https://www.youtube.com/watch?v=PSPCUhn26NwHOARD #2 https://www.youtube.com/watch?v=ePVzB_BxYaIHOARD #3 https://www.youtube.com/watch?v=reEQurZMrgsRELICS RADIO is live on spreaker.com/digginwithseven every Thursday night at 8:00 pm Eastern, and is also now syndicated with Cutting Edge Radio Network and has a show each Sunday afternoon at 2 pm (Arizona time) at www.GoodTalkRadio.com We can also be found on PodBean at www.relicsradio.podbean.com iHeart Radio at https://www.iheart.com/podcast/966-relics-radio-show-28797420/ and iTunes at https://itunes.apple.com/us/podcast/relics-radio-show/id1334704177?mt=2Be sure and check out our sponsors:American Digger Magazine - www.americandigger.comDetectees Metal Detecting Apparel & Gear - www.detectees.comMurray Branch Outdoors – www.murraybranchoutdoors.com (call Tim Henderson 615-948-4611 for special deals)RangerRob Pet Poopy Bags - www.RangerRobPoopyBags.com

Tonight, we talk to the VA History Detectors (Scott Miller, Mike Holbrook, Trevor Scott, & Miles Youngblood). Trevor Scott was hunting solo and found a large cache of Wheat pennies at an old site, then came back to the site for a second hunt and found an ever older hoard of coins including 90 US Large Cents, 2 Canadian Large Cents, 57 Two-Centers, 23 Flying Eagle cents, 3 Indianhead pennies, and a King James II half-cent. The complete take resulted in 1,256 coins.Below are the links to the three videos of hunts that produced the hoard of 1,256 coinsHOARD #1 https://www.youtube.com/watch?v=PSPCUhn26NwHOARD #2 https://www.youtube.com/watch?v=ePVzB_BxYaIHOARD #3 https://www.youtube.com/watch?v=reEQurZMrgsRELICS RADIO is live on spreaker.com/digginwithseven every Thursday night at 8:00 pm Eastern, and is also now syndicated with Cutting Edge Radio Network and has a show each Sunday afternoon at 2 pm (Arizona time) at www.GoodTalkRadio.com We can also be found on PodBean at www.relicsradio.podbean.com iHeart Radio at https://www.iheart.com/podcast/966-relics-radio-show-28797420/ and iTunes at https://itunes.apple.com/us/podcast/relics-radio-show/id1334704177?mt=2Be sure and check out our sponsors:American Digger Magazine - www.americandigger.comDetectees Metal Detecting Apparel & Gear - www.detectees.comMurray Branch Outdoors – www.murraybranchoutdoors.com (call Tim Henderson 615-948-4611 for special deals)RangerRob Pet Poopy Bags - www.RangerRobPoopyBags.com

On March 4, 1681, King Charles II granted William Penn a charter for a new American colony. Pennsylvania was to be, in its founder's words, a bold "Holy Experiment" in religious freedom and toleration, a haven for those fleeing persecution in an increasingly intolerant England and across Europe. An activist, political theorist, and the proprietor of his own colony, Penn would become a household name in the New World, despite spending just four years on American soil. Though Penn is an iconic figure in both American and British history, controversy swirled around him during his lifetime. In his early twenties, Penn became a Quaker -- an act of religious as well as political rebellion that put an end to his father's dream that young William would one day join the English elite. Yet Penn went on to a prominent public career as a Quaker spokesman, political agitator, and royal courtier. At the height of his influence, Penn was one of the best-known Dissenters in England and walked the halls of power as a close ally of King James II. At his lowest point, he found himself jailed on suspicion of treason, and later served time in debtor's prison. Despite his importance, William Penn has remained an elusive character -- many people know his name, but few know much more than that. Andrew R. Murphy offers the first major biography of Penn in more than forty years, and the first to make full use of Penn's private papers. The result is a complex portrait of a man whose legacy we are still grappling with today. At a time when religious freedom is hotly debated in the United States and around the world, William Penn's Holy Experiment serves as both a beacon and a challenge. Andrew R. Murphy is Professor of Political Science at Rutgers University, New Brunswick. Description courtesy of Oxford University Press.

Episode Transcript: My name is Tanya Marsh and you’re listening to Death, et seq. We’ve been talking about funerals a lot on this podcast so far, and I wanted to switch gears this week and talk about one of my favorite topics – cemeteries. I love cemeteries. As my friends and family will attest, I am a semi-professional cemetery tourist. When I visit a new place, I want to check out the historic cemeteries. When I visit a place that I’ve been dozens of times, I still want to check out the cemeteries. So in a new series that I’m going to call “Cemetery Tourism,” I’ll be looking at different clusters of cemeteries that share similar characteristics or a similar history. I’m going to start the series in the Northeastern United States, in two of our earliest urban centers — New York City and Boston. Both of these cities were founded in the mid-1600s, and their early cemeteries share some common characteristics, but they also differed in important ways because of the people who founded those two cities. American cemeteries are different from cemeteries anywhere else in the world, for a couple of reasons. In the colonial era, we were obviously heavily influenced by the law of England and the social norms that had been established there and carried here. The England of the 17th century had an established church – the Church of England. The theology of the Church of England placed great importance on burial in consecrated ground. So the law of England reflected the assumption that all people in good standing with the church and entitled to burial within the church would be buried in their local parish churchyard. There were people that weren’t in good standing, or members of other religions, so allowances had to be made for them too, but the vast majority of people were buried in the local parish churchyard owned by the Church of England. That’s just how it was set up. But colonial America was a fairly diverse place. For example, Puritan colonists from England of course settled Massachusetts Bay Colony, while a more diverse group of English, Dutch, and German immigrants settled the former New Amsterdam, there were all kinds of ethnic groups and faiths on William Penn’s land, and the English Virginia Company established settlements focused on economics rather than religious liberty. Each of the colonies was different from the English system, but they were also each different from each other. These realities forced Americans to innovate. Massachusetts established (and still retains) a law that each town must create a burying ground for the use of residents and strangers. Unlike the English system, these are secular cemeteries, owned and managed by the government. In the densely populated cities like New York, Boston, and Philadelphia, cemeteries were established downtown and despite practices designed to maximize the capacity of cemeteries, soon became overcrowded. In the Chesapeake, where the population was more widely dispersed, family burying grounds were established in addition to more traditional churchyards. Although the location of American burials differed from the uniform English precedent, other aspects of the process were the same during colonial times. Remains were wrapped in a shroud or encased in a wood coffin, then placed in the earth, a family tomb, or a mausoleum. Americans originally followed other European Christian customs—most graves were not individually memorialized and many contained the remains of more than one person. American disposition practices shifted after the Civil War. Embalming was rarely practiced before the war. During the war, a crude method of embalming was used to stabilize the remains of wealthier men, primarily on the Union side, so they could be sent home for burial. After the Civil War, undertakers trained in embalming evolved into funeral directors. Into the twentieth century, death moved from the home to the hospital; and the ceremonies surrounding death moved from the parlor to the funeral parlor. Undertaking had once been a complementary profession for carpenters—they could build the coffin and transport the remains to the cemetery. But the Industrial Revolution moved casket production from small workshops to factories, particularly after World War II. “Modern business principles” were applied to create modern cemeteries, owned by for-profit companies in many states, larger in scale and designed to minimize the costs of maintenance. These companies benefited from laws that gave great deference to cemetery owners—traditionally families, religious organizations and municipalities—to establish their own rules and regulations. Modern cemeteries adopted rules that required concrete and/or steel vaults or grave liners that would encase the coffin and prevent the uneven terrain that follows grave collapse. These companies also adopted rules that limited graves to a single interment. The cumulative effect is a very different set of practices than existed before the Civil War. Nearly all modern graves in the United States are dedicated in perpetuity to the remains of a single individual, memorialized with a tombstone. On today’s episode, I’ll talk about the history and development of cemeteries in New York City and Boston. If you’re interested in photographs and maps, be sure to check out the show notes at the podcast’s website – www.deathetseq.com. The Dutch first settled New Amsterdam, then just the southern tip of Manhattan, in 1624. A detailed city map called the Castello Plan was created in 1660 – it shows virtually every structure that existed in New Amsterdam at that time. In 1664, four English frigates sailed into New Amsterdam’s harbor and demanded the surrender of New Netherlands. Articles of Capitulation were signed that September and in 1665, New Amsterdam was reincorporated under English law as New York City. The settlement was named for the Duke of York, the brother of the English King Charles II who later became King James II. During most of the 17th century, even after the English took over, the Reformed Dutch Church was the dominant religious authority in New Amsterdam/New York. There were scattered Congregational, Presbyterian and Lutheran churches in the region, as well as Quakers, Catholics, and a few Jews. With the English in 1665, however, also came the established Church of England. One of the first significant cemeteries in New York City was established in the 1630s on the west side of Broadway, a little north of Morris Street. It was referred to as the “Old Graveyard” In 1656, there was a petition to “divide the Old Graveyard which is wholly in ruins, into lots to be built upon, and to make another Graveyard south of the Fort.” Apparently it persisted until at least 1665, when a collection was made to repair the graveyard because it was “very open and unfenced, so that the hogs root in the same.” By 1677, however, the graveyard had been cut up into four building lots and sold at auction to the highest bidder. There is no record regarding where the graves from this “Old Graveyard” were moved, but construction on the site more than a century later uncovered “a great many skulls and other relics of humanity,” so it sounds like perhaps they weren’t moved at all. Some things in Poltergeist are real, people. In 1662, the Dutch established a new burial ground on Broadway, on a parcel that was then located outside the city’s gates. That burial ground became a part of the Trinity churchyard when Trinity Church was established in thirty years later. In 1693, the New York Assembly passed an act to build several Episcopal churches in New York City and “all the inhabitants were compelled to support the Church of England, whatever might be their religious opinion.” In 1696, a plot of land stretching 310 feet from Rector Street to the Dutch burial ground that had been established on Broadway in 1662 was acquired by the Episcopalians and the Charter of Trinity Church was issued on May 6, 1697. The charter declared: “[Trinity Church] situate in and near the street called the Broadway, within our said city of New York, and the ground thereunto adjoining, enclosed and used for a cemetery or church-yard, shall be the parish church, and church-yard of the parish of Trinity Church … and the same is hereby declared to be forever separated and dedicated to the service of God, and to be applied thereunto for the use and behalf of the inhabitants … within our said city of New York, in communion with our said Protestant Church of England.” By the time of the Revolution, the churchyard at Trinity, including the old portion that had been the Dutch burial ground, was said to contain 160,000 graves. In 1847 a proposal to extend Albany Street to connect it with Pine Street would have disturbed the northern portion of the Trinity Church churchyard, part of the 1662 Dutch burial ground. A government report advocated against the extension: “[The burial ground] was established by the Dutch on their first settlement... It is nearly a century older than the other sections of the yard. It was originally a valley, about thirty feet lower at its extreme depth than the present surface, and has undergone successive fillings, as the density of interments rendered it necessary, to raise the land until it reached the present surface: so that the earth now, to a depth of several feet below the original, and thence to the present time of interment, is in truth filled with human remains, or rather composed of human ashes. The bodies buried there were [approximately 30,000 to 40,000] persons of several generations, and of all ages, sects and conditions, including a large number of the officers and soldiers of the Revolutionary War, who died whilst in British captivity; and almost every old family that is or ever was in this city, has friends or connections lying there.” In an 1892 guidebook to New York City, Moses King wrote: "Only the established and powerful corporations of Trinity and a few other churches have been able to resist the demands of modern life and business for the ground once sacred to the dead. Hundreds of acres [in Manhattan], now covered by huge buildings or converted into public thoroughfares, were at some time burial-places; over ninety of which have been thus existed, and passed away. Of most of them even the location has been forgotten…” Trinity Churchyard still resides on Broadway at Rector Street, in lower Manhattan, two blocks from Federal Hall, the building where George Washington was sworn in, the “room where it happened” in the very early days of the Republic, and the New York Stock Exchange. The Anglican St. Paul’s Chapel, established on Broadway between Fulton and Vesey Streets around 1766, and its surrounding churchyard still remains in the shadow of the World Trade Center. Many of the other cemeteries that once resided in lower Manhattan are relics of memory. For example: • The Middle Dutch Church, on the east side of Nassau Street between Cedar and Liberty Streets, was surrounded by a burial ground beginning in 1729. The bodies were removed sometime after 1844. The North Dutch Church on William Street between Fulton and Ann Streets had an adjacent burial ground from 1769 to 1875. • The French burial ground on the northeast corner of Nassau and Pine Streets, extending north to Cedar Street (1704-1830); • The Presbyterian churchyard on the north side of Wall Street opposite the end of New Street (1717-1844); • The Old Brick Presbyterian Church graveyard on Beekman Street between Chatham and Nassau Streets (1768-1856); • The cemetery located at Pearl, Duane, and Rose Streets which was leased from the city as early as 1765 but not used as a cemetery until after the Revolution; and • A Lutheran Church and adjacent burial ground on south Pearl Street, a site which had become a vegetable market by 1706. A cemetery on the south side of Houston Street between Eldridge and Stanton Street was used from 1796 to 1851 as the Reformed Dutch Church Cemetery, to provide excess capacity for the crowded churchyards. The bodies were disinterred and removed around 1874. Meanwhile, Puritan colonists from England founded Boston in 1630. Unlike the religious and ethnic diversity that could be found in New Amsterdam/New York City during this time period, the Puritan leaders of Boston punished religious dissenters. Baptist minister Obadiah Holmes was publicly whipped in 1651 and Mary Dyer was hanged in Boston Common in 1660 for repeatedly defying a law banning Quaker from being in Massachusetts Bay Colony. However, prosperity in Boston led to the development of a more diverse community that included Catholics and Quakers and other groups that were initially persecuted by the Puritans. Eventually the Puritans began to accept that they could not have a unified church and state. Puritan burying grounds were often located adjacent to the town’s meeting house. Headstones were expensive and many of the earliest were imported from England. Most often, early burials were marked with wood markers or primitive stones, if they were marked at all. The Puritan burying ground was a utilitarian space simply used to bury the dead. Puritans did not visit graves or maintain them. They were often very disorganized. Graves were tightly clustered and gravestones were often broken or buried as the cemetery became more populated. In many cases, graves were dug deep enough to accommodate 12 or more coffins placed on top of each other to within five feet of the surface. Recall that in the 1650s, there was a petition to remove the Old Graveyard in New Amsterdam because hogs were rooting around. In Boston, the early burying grounds were used as communal space to graze cattle. The oldest burying ground in Boston is King’s Chapel which is not, as the name suggests, the churchyard for the adjacent King’s Chapel. What was originally simply known as the “Burying Ground” was established in 1630 and was Boston’s only cemetery for 30 years. King’s Chapel is quite small, less than half an acre. It was used as a burial ground for 200 years, but estimates are that there are only about 1,500 burials. There are only 615 gravestones and 29 tabletop tomb markers remaining. Most graves include about four burials on top of one another. Excess remains were excavated and the bones were deposited in the charnel house that can still be seen on the edge of the burying ground. A charnel house would be a very familiar idea for the English colonists because English churchyards were similarly overcrowded. When the cemetery authorities ran out of ground for fresh burials, older burials were simply dug up and the bones were placed in a communal pit in the consecrated ground, or catacombs beneath the church. If you’ve visited any European churches, you’re probably familiar with this idea. Although the idea of the charnel house was a feature of English churchyards, King’s Chapel Burying Ground was not a churchyard. It was a community burial ground and included people of all faiths, not just Puritans. It was more like a municipal, secular cemetery than a churchyard. In all of the Boston burying grounds, it was common to have a headstone, highly decorated with the name and sometimes the biography of the deceased, and a footstone with only the name of the deceased. Graves were placed so that the feet of the deceased faced east. This was believed to have been done so that when Christ returns, the dead can simply stand up and walk to Jerusalem. King’s Chapel also includes 29 underground tombs which consist of a burial room made of brick and covered with earth and grass. These are marked with box structures, but the boxes are just markers, not the tombs themselves. When the tombs needed to be opened, the box was removed and the entrance dug up. In the early 1700s, 24 tombs were built along the back fence and in 1738, 23 tombs were built along Tremont Street. These are actually underneath the present-day sidewalk of Tremont Street and their markets and entrances are inside the fence. King’s Chapel Burying Ground also includes a curious structure that looks like the top of a tomb or pit. That’s actually a subway fresh air ventilator shaft that was constructed in 1896. Human remains in that portion of the burying ground were relocated during the construction. It is called King’s Chapel Burying Ground today because in 1686, Governor Edmund Andros wanted to build an Anglican church in Puritan Boston. This was an unpopular idea, so no one would sell him any land. So Andros built his church in part of the existing Burying Ground, right over existing graves. As you can imagine, this didn’t make Andros any more popular with the Puritans of Boston. After King’s Chapel was consecrated, people began referring to the adjacent cemetery as King’s Chapel Burying Ground, which also couldn’t have made the Puritans very happy. In 1660, King’s Chapel was ordered closed “for some convenient season” and new burials directed to the second burying ground. Of course tombs were installed decades later and grave burials in King’s Chapel Burying Ground weren’t outlawed until 1826, although they continued until 1896. The second burial ground in Boston was established in 1659 when the Selectment of Boston purchased ½ acre in the northern end of town. Originally called the North Burying Place or the North Burying Ground, the parcel was expanded in 1711 and 1809. It is now known as Copp’s Hill Burying Ground and is located just down the street from the Old North Church. The City of Boston has counted 2,230 grave markers and 228 tombs in Copp’s Hill but the exact number of burials is unknown. Estimates range from 8,000 to 10,000. This includes an estimate of over 1,000 unmarked graves of African and African American slaves. The third burying ground in Boston is located just down Tremont Street from King’s Chapel. Also established in 1660, the Old Granary Burying Ground is the final resting place of many important figures from the Revolutionary War including Paul Revere, John Hancock, Samuel Adams, and the men killed in the Boston Massacre. Benjamin Franklin’s parents are also buried here. Granary is located on 2 acres and contains 2,345 gravestones. In 1922, it was estimated that there were 8,030 burials over its 260 year history. Originally, Granary Burying Ground was part of the Boston Common, which then extended up Tremont Street. It was originally called the South Burying Ground, then renamed the Middle Burying Ground when one was established further south. It was finally renamed Granary Burying Ground because of the 12,000 bushel grain storage building built in 1737 to provide food for the poor and called the granary. The granary was moved to Dorchester in 1809 to make room for Park Street Church. The final colonial burial ground that I’ll mention is the Central Burying Ground, which was established in 1754 on 1.4 acres at the corner of Boston Common on Boylston Street between Charles and Tremont Streets. There are only about 487 markers remaining, but records indicate that approximately 5,000 people are buried in Central Burying Ground, including many unmarked graves of paupers from the Alms House and inmates from the House of Industry. There are some unique tombs visible in Central Burying Ground because they are surrounded by a “moat” on both sides. The first tomb is thought to have been built in 1771. 149 tombs were built on the four sides of the burying ground and nearly half of the burials were in the tombs. But in 1836, Boylston Street was widened and 69 tombs were destroyed – the owners moved the remains either to the 60 tombs in the Dell or to the then-new Mount Auburn Cemetery in Cambridge. In 1895, the subway was being constructed along Boylston Street disturbing the remains of approximately 2,000 people. They were reburied in a mass grave in the northeast corner of Central Burying Ground. The last grave burial took placed in 1856, but tomb burials continued until the 1950s. Until 1810, Central Burying Ground was called South Burying Ground, which is when Granary was renamed. Identifying burying grounds by their relative location to one another is clearly a bad strategy, as the constant re-naming of cemeteries in Boston demonstrates. So I’ve described the first four cemeteries in Boston and the most famous cemetery in colonial New York – Trinity. The four colonial cemeteries in Boston were all owned by the government and non-sectarian, even though their practices resembled those of churchyards in England. New York, on the other hand, was dominated by churchyards in colonial days and the early days of the Republic. The challenges that these cemeteries faced in the beginning of the 1800s was similar in both cities, but the way that the cemeteries were changed as a result was very different. All four cemeteries I described are still in the heart of downtown Boston. In lower Manhattan, only Trinity and St. Paul’s Chapel remain. The backlash against the colonial cemeteries was triggered by their overuse and their general lack of organization and maintenance. In 1807, an Englishman named John Lambert visited New York. In his diary, he referred to Trinity Church and St. Paul’s Chapel as “handsome structures” but added: "The adjoining churchyards, which occupy a large space of ground railed in from the street and crowded with tombstones, are far from being agreeable spectacles in such a populous city. … One would think there was a scarcity of land in America to see such large pieces of ground in one of the finest streets of New York occupied by the dead. The continual view of such a crowd of white and brown tombstones and monuments as is exhibited in the Broadway must tend very much to depress the spirits." Some burial places had been closed and relocated in the Seventeenth and Eighteenth Centuries. But the Nineteenth Century significantly accelerated that process. Overcrowded church yards and vaults (referred to as “intra-mural” burial grounds) were criticized by public health officials as “injurious to health, offensive to the senses, [and] repulsive to the taste of a refined age.” In New York City, the precipitating event to efforts to halt intra-mural burial was the Yellow Fever epidemic that began in late July 1822 on Rector Street. Reported cases spread quickly and when the first cases on Broadway were reported, public health officials feared that if the disease was not contained, it would quickly engulf City Hall and force the government into exile. On August 7th, the Board of Health ordered that an area around Rector Street be quarantined by the erection of fences. The quarantine area had to be expanded quickly. Searching for a cause of the epidemic and an effective way to halt the spread of the disease, the Board of Health began to panic. Prevailing medical thought of the day blamed epidemics on “miasma” and “infected air.” In early August, concerned about the cluster of cases in the area around Trinity Church, the Board of Health appointed a committee to “inquire into the expediency of regulating or preventing the interment of the dead in Trinity Church Yard during the continuance of the present epidemic.” The committee concluded that “the yard of that Church is at times, offensive to persons in its vicinity, and that, in the evening especially, the exhalations are such as perhaps are dangerous to the health of the citizens in its immediate neighborhood.” It was therefore recommended that “no grave be permitted to be opened or dug in Trinity Church Yard, until the further order of the Board of Health, under the penalty of one hundred dollars.” The proposed resolution was adopted by the Common Council on August 22nd. Around the same time, a report from Dr. Samuel Ackerly to the Board of Health recommended that the ban on interments at Trinity be made permanent. Dr. Ackerly related the story of the Cathedral of Dijon, “which [recently] produced a malignant disease in the congregation from the putrid bodies of the persons buried in the vaults of the Church. The disease ceased after the Church was ventilated and fumigated.” This case was presented to the Board of Health as “proof that noxious exhalations may arise from dead bodies.” Accordingly, Dr. Ackerly suggested that the source of the Yellow Fever epidemic may be Trinity Church Yard, where “the ground has been one hundred and twenty-four years receiving the dead, and the evil day has at length arrived. To strike at the root of the evil,” Dr. Ackerly advised, “no further interments should be allowed there. The graves might be leveled and covered with a body of clay, upon which a layer of lime, ashes and charcoal should be placed, and the grave stones laid flat, that the rain may run off and not penetrate the soil to hasten putrefaction and increase the exhalations.” On September 15th, the Board of Health “respectfully request[ed]” that churches with adjacent burial grounds in lower Manhattan cover their graves “thickly with lime, or charcoal, or both.” On September 23rd, Trinity Church Yard was covered with 52 casks of lime. The next day, 192 bushels of slacked lime were spread in St. Paul’s church yard, a few blocks north of Trinity Church. On September 28th, 172 bushels of slacked lime were spread “upon the grave-yard and about the vaults of the North Dutch church corner of William and Fulton-streets. The grounds about this church were not extensive and principally occupied by vaults, which nevertheless emitted very offensive effluvia.” Thirty additional casks of lime were slacked and spread at Trinity Church on October 1st. On October 8th, the vaults of the Middle Dutch Church at the corner of Liberty and Nassau were covered with 40 casks of lime. “These vaults were exceedingly offensive,” the Board of Health reported. It was also reported that “the vaults of the French church in Pine-street in the vicinity of the former church also emitted disagreeable smells.” By late November 1822, the Yellow Fever epidemic had subsided. With an eye towards preventing the next outbreak, the Common Council passed a resolution to consider the future of intra-mural burial. "It appears to be the opinion of Medical Men that the great number of the dead interred in the several cemeteries within the bounds of this City, is attended with injurious consequences to the health of the inhabitants. This subject is therefore worthy of consideration and if the effects are in reality such as some of the faculty declare them to be, ought not future interments be prohibited at least during a part of the year. …" A law forbidding interments south of Canal Street was proposed in early 1823. At the time, there were at least 23 separate burial grounds south of Canal Street, many adjacent to churches. The leaders of the Reformed Dutch Church, the First Presbyterian Church, Grace Church, St. George’s Church, Christ’s Church, and Vestry of Zion Church all presented remonstrances to the Common Council in February 1823 objecting to the proposed law. Over those objections, a Law Respecting the Interment of the Dead was enacted by the Common Council on March 31, 1823. "Be it ordained by the Mayor Aldermen & Commonalty of the City of New York in Common Council Convened. That if any Person or Persons shall after the first day of June next dig up or open any grave or cause or procure any grave to be opened in any burying ground cemetery or church yard or in any other part or place in this City which lies to the Southward of a line commencing at the centre of Canal Street on the North River and running through the centre of Canal Street to Sullivan Street thence through Sullivan st. to Grand Street thence through Grand St. to the East river or shall inter or deposit or cause or procure to be interred or deposited in any such grave any dead body every such person shall forfeit and pay for every such offence the sum of Two hundred and fifty dollars." "And be it further Ordained that no dead body shall after the first day of June aforesaid be interred or deposited in any vault or tomb south of the aforesaid line under the penalty of Two hundred and fifty dollars for each and every offence." Churches south of Canal Street continued to fight the law. On April 21, 1823, the leaders of St. George Church, the Brick Presbyterian Church, the First Presbyterian Church of Wall Street, and Trinity Church requested revisions to permit some burials and entombments in private vaults. But the die had been cast. As the population of Manhattan grew, the Common Council moved the line prohibiting new burials northward, first to 14th Street, then to 86th Street. Without the income generated by burials, many churches closed their doors and relocated their dead to the new rural cemeteries in Brooklyn, Queens, and the Bronx. Similar complaints in Boston prompted the creation of Mount Auburn Cemetery, in Cambridge, Massachusetts, one of the most important and earliest rural cemeteries. Justice Joseph Story gave the address at the dedication of Mount Auburn cemetery in 1831. Story, then an Associate Justice on the United States Supreme Court and a professor at Harvard Law School, emphasized “the duty of the living” to “provide for the dead.” He explained that although the obligation to provide “grounds … for the repose of the dead” is a Christian duty, our “tender regard for the dead” is universal and “deeply founded in human affection.” Justice Story explained that Mount Auburn had been founded to cure the problem with the Boston colonial cemeteries. "It is painful to reflect, that the Cemeteries in our cities, crowded on all sides by the overhanging habitations of the living, are walled in only to preserve them from violation. And that in our country towns they are left in a sad, neglected state, exposed to every sort of intrusion, with scarcely a tree to shelter their barrenness, or a shrub to spread a grateful shade over the new-made hillock." Story argued that “there are higher moral purposes” that lead us to establish and care for cemeteries—"[i]t should not be for the poor purpose of gratifying our vanity or pride, that we should erect columns, and obelisks, and monuments to the dead; but that we may read thereon much of our own destiny and duty.” "[T]he repositories of the dead bring home thoughts full of admonition, of instruction, and slowly but surely, of consolation also. They admonish us, but their very silence, of our own frail and transitory being. They instruct us in the true value of life, and in its noble purposes, its duties, and its destinations. … We return to the world, and we feel ourselves purer, and better, and wiser, from this communion with the dead. I hope you’ve enjoyed this first episode in my series on Cemetery Tourism, and I hope that next time you’re in New York or Boston, you take the time to check out not only these colonial cemeteries located in the heart of the old cities, but the beautiful rural cemeteries that were later constructed – Mount Auburn in Cambridge, Green-wood in Brooklyn and Woodlawn in the Bronx. I’ll perhaps talk about the rural cemetery movement in a future episode. If you are interested in having me focus on particular cemeteries, please let me know by visiting www.deathetseq.com or dropping me a comment or a direct message on Facebook or Twitter. Thank you for joining me today on Death, et seq.

Exactly three hundred and thirty years ago – roughly ten generations of parents and children ago – the French explorer La Salle, searching for the mouth of the Mississippi River, was murdered by his own men. We were experiencing dysfunction among supposed team members. In Virginia, a panicked Nicholas Spencer of Westmoreland County provides Virginia Governor Francis Howard with, “Intelligence of the Discovery of a Negro Plott for the Distroying and killing of his Majesty's Subjects, with a designe of Carrying it through the whole Collony of Virginia…” White people feared that people of another other race might overcome them. Back home in England, King James II orders that his declaration of indulgence be read in English churches, a first step toward securing religious freedom in the British Isles. Then he disbands English parliament. The person in charge of the mightiest nation on earth decided he didn't need any help. And the Royal Society is rocked by the publication of Isaac Newton's Principia Mathematica. According to author Edward Dolnick,* the Royal Society of 1687 was: “a grab-bag collection of geniuses, misfits and eccentrics who lived precariously between two worlds, the medieval one they had grown up in and a new one they had only glimpsed. These were brilliant, ambitious, confused, conflicted men. They believed in angels and alchemy and the devil, and they believed that the universe followed precise, mathematical laws. In time they would fling open the gates to the modern world.” I am intrigued by Dolnick's description of the Royal Society because I can think of no better description of the cognoscenti of Wizard Academy than, “a grab-bag collection of geniuses, misfits and eccentrics.”But then Dolnick rings the wrong bell. He contrasts a belief “in angels and alchemy and the devil,” with the belief that “the universe follows precise, mathematical laws,” as if those two beliefs are mutually exclusive. I don't believe in alchemy but I do believe in angels. And I believe the universe follows precise, mathematical laws. And I believe in miracles. Let's say that you and I are playing pool. Anyone with a knowledge of physics knows that a pool ball cleanly struck by the cue ball will continue to roll toward the hole where it's headed: because the universe follows precise, mathematical laws. But what if, just as the ball is about to drop into the hole, an unnoticed bystander reaches down and lifts the ball off the table? Have the laws of physics been destroyed? Of course not. We simply failed to take into consideration the intervention of the unnoticed bystander; that unseen stranger who occasionally works a miracle. Roy H. Williams

We all know that the “victors” generally write history. The “losers,” then, often get a bum rap. Such was the case with King James II. He’s got a pretty poor reputation, largely due to the purveyors of the “Whig Interpretation of History.” They claimed that James II was a tyrant who tried to impose Catholicism on the United Kingdom. But, as Scott Sowerby shows in his new book Making Toleration: The Repealers and the Glorious Revolution (Harvard UP, 2013), James II was really no such thing. Actually, he was the head of a movement to repeal many of religious restrictions (the “Test Act”) put in place after the Civil War. He favored toleration, at least of a limited sort. Listen to Scott tell his story and that of the “repealers.” Learn more about your ad choices. Visit megaphone.fm/adchoices

We all know that the “victors” generally write history. The “losers,” then, often get a bum rap. Such was the case with King James II. He's got a pretty poor reputation, largely due to the purveyors of the “Whig Interpretation of History.” They claimed that James II was a tyrant who tried to impose Catholicism on the United Kingdom. But, as Scott Sowerby shows in his new book Making Toleration: The Repealers and the Glorious Revolution (Harvard UP, 2013), James II was really no such thing. Actually, he was the head of a movement to repeal many of religious restrictions (the “Test Act”) put in place after the Civil War. He favored toleration, at least of a limited sort. Listen to Scott tell his story and that of the “repealers.” Learn more about your ad choices. Visit megaphone.fm/adchoices

We all know that the “victors” generally write history. The “losers,” then, often get a bum rap. Such was the case with King James II. He’s got a pretty poor reputation, largely due to the purveyors of the “Whig Interpretation of History.” They claimed that James II was a tyrant who tried to impose Catholicism on the United Kingdom. But, as Scott Sowerby shows in his new book Making Toleration: The Repealers and the Glorious Revolution (Harvard UP, 2013), James II was really no such thing. Actually, he was the head of a movement to repeal many of religious restrictions (the “Test Act”) put in place after the Civil War. He favored toleration, at least of a limited sort. Listen to Scott tell his story and that of the “repealers.” Learn more about your ad choices. Visit megaphone.fm/adchoices

We all know that the “victors” generally write history. The “losers,” then, often get a bum rap. Such was the case with King James II. He’s got a pretty poor reputation, largely due to the purveyors of the “Whig Interpretation of History.” They claimed that James II was a tyrant who tried to impose Catholicism on the United Kingdom. But, as Scott Sowerby shows in his new book Making Toleration: The Repealers and the Glorious Revolution (Harvard UP, 2013), James II was really no such thing. Actually, he was the head of a movement to repeal many of religious restrictions (the “Test Act”) put in place after the Civil War. He favored toleration, at least of a limited sort. Listen to Scott tell his story and that of the “repealers.” Learn more about your ad choices. Visit megaphone.fm/adchoices

We all know that the “victors” generally write history. The “losers,” then, often get a bum rap. Such was the case with King James II. He’s got a pretty poor reputation, largely due to the purveyors of the “Whig Interpretation of History.” They claimed that James II was a tyrant who tried to impose Catholicism on the United Kingdom. But, as Scott Sowerby shows in his new book Making Toleration: The Repealers and the Glorious Revolution (Harvard UP, 2013), James II was really no such thing. Actually, he was the head of a movement to repeal many of religious restrictions (the “Test Act”) put in place after the Civil War. He favored toleration, at least of a limited sort. Listen to Scott tell his story and that of the “repealers.” Learn more about your ad choices. Visit megaphone.fm/adchoices

We all know that the “victors” generally write history. The “losers,” then, often get a bum rap. Such was the case with King James II. He’s got a pretty poor reputation, largely due to the purveyors of the “Whig Interpretation of History.” They claimed that James II was a tyrant who tried to impose Catholicism on the United Kingdom. But, as Scott Sowerby shows in his new book Making Toleration: The Repealers and the Glorious Revolution (Harvard UP, 2013), James II was really no such thing. Actually, he was the head of a movement to repeal many of religious restrictions (the “Test Act”) put in place after the Civil War. He favored toleration, at least of a limited sort. Listen to Scott tell his story and that of the “repealers.” Learn more about your ad choices. Visit megaphone.fm/adchoices

Selected Duets for Flute, Page 52 Number 7, Slow Air, performed by David Summer. Gottfried Finger, the composer of this duet, became a musician at the court of King James II of England where made a name for himself as a composer of chamber music. He later returned to his native Germany where he worked for Queen Sophie Charlotte in Berlin and wrote several German operas. His works for flute include several Sonatas for Flute (or Violin) and Continuo, mostly written in the late 1600s. This duet presents a good opportunity for the teacher to discuss the dotted whole note and perhaps to go over exactly what it is a dot after a note means. The 3/2 time signature may be unfamiliar to a student. A student may also be unfamiliar with seeing measures containing whole notes along with other notes in the same measure. The second repeat is omitted from this performance and the metronome setting is half note = 80.

Rory is still missing, of course, but Jordan, Frank, and Scape muddle through somehow. From discussions of cockroaches and kennels to the theory behind doing Where Are They Now In History, they talk about stuff... and it often comes back to Rory. Featuring: Decker and Hayes, Series 2, Episode 2: "Shadows of Gotham City", where the two investigations the ladies are on both become more complicated... and bloody; Rory St. John's This Day in History and update Where Are They Now In History, this time showing the surrender of New Amsterdam to the British; Tract or Fiction?, Series 2, Episode 06: "Baby Talk", examining the rights and wrongs involved in the abortion issue; a Frank Allen Interview with James Stuart, one time Duke of York and King James II of England; Guard Duty, Series 3, Episode 1: "Mourning People", featuring Voodoo Lady and Mister Fahrenheit talking after Ocean Man's funeral service; more of your very own Listener Mail, mostly contentious; embittered epistles for the hosts. Woe is me! Download it now! Send your comments to castinwax@gmail.com!

John Locke, 1632-1704, was the Father of Classical Liberalism. Human beings in their rationality are in God’s image. His law of nature was ethical and universal. Human preservation was tantamount. Each person has a property in himself. Property precedes government.Locke thought the mind was a blank slate, contrary to Cartesian philosophy based on pre-existing concepts. The earth is given to humans in common. Locke’s doctrine that governments need the consent of the governed is central to the Declaration of Independence. He advocated separation of powers and believed that revolution was not only a right but an obligation sometimes.Locke had close ties to Shaftesbury, founder of the Whig movement. The overthrow of King James II by William III with his wife Mary II of England was the Glorious Revolution of 1688. Locke’s Essay Concerning Human Understanding and the Two Treatises of Civil Government and A Letter Concerning Toleration were written after his return from exile.Lecture 5 of 10 from David Gordon's The History of Politcal Philosophy: From Plato to Rothbard.