Podcasts about Latins

Jeudi 27 février 2025Le dehors dedans - Averroès en peintureRencontre avec Jean-Baptiste Brenet autour de son livre Le dehors dedans - Averroès en peinture - éditions MaculaEn présence de l'éditrice Véronique YersinPendant deux cent cinquante ans, entre le XIVe et le XVIe siècle, on a peint en Italie des Triomphe de Thomas d'Aquin qui représentent le théologien chrétien en chaire, majestueux, dominant le même adversaire assis ou étendu à ses pieds. Enturbanné, barbu, cet homme vaincu est Averroès, le grand commentateur arabe d'Aristote. Que fait-il là ? Quel est le sens de cette figuration, a priori négative, qui se répète à travers les âges ? C'est à quoi ce livre veut répondre, en proposant de « lire » ces peintures d'un autre œil : non pas en spécialiste de l'art, mais en historien de la philosophie, soucieux du dossier théorique ayant opposé les deux personnages et leurs épigones (les annexes contiennent la traduction inédite de textes majeurs de la querelle).Deux choses ressortent, dans un renversement : que ces œuvres de propagande travestissent la réalité du rapport complexe d'héritage et de relance que la scolastique puis la pensée « européenne » auront entretenu avec la pensée arabe ; qu'elles se trahissent, pourtant, laissant voir ce qu'elles entendaient recouvrir. Dedans, et non pas dehors, Averroès, songeur, est un motif inattendu : le véritable « sujet » de tous ces Triomphe.Jean-Baptiste Brenet est médiéviste, professeur de philosophie arabe à l'Université Paris 1- Panthéon Sorbonne. Il est spécialiste de l'œuvre d'Averroès (Ibn Rushd) et de son legs au monde latin. Traducteur de l'arabe et du latin, il a publié une vingtaine d'ouvrages, parmi lesquels : Averroès l'inquiétant, Paris, Les Belles Lettres, 2015 ; Je fantasme, Lagrasse, Verdier, 2017 ; Que veut dire penser ? Arabes et Latins, Paris, Payot et Rivages, 2022.

Why do the fighters fight? What is the psychology that sustains the terribleand wonderful thing called a war?In nothing is this new history needed so much as in the psychology ofwar. Our history is stiff with official documents, public or private,which tell us nothing of the thing itself. At the worst we only have theofficial posters, which could not have been spontaneous preciselybecause they were official. At the best we have only the secretdiplomacy, which could not have been popular precisely because it wassecret. Upon one or other of these is based the historical judgmentabout the real reasons that sustained the struggle. Governments fightfor colonies or commercial rights; governments fight about harbours orhigh tariffs; governments fight for a gold mine or a pearl fishery. Itseems sufficient to answer that governments do not fight at all. Why dothe fighters fight? What is the psychology that sustains the terribleand wonderful thing called a war? Nobody who knows anything of soldiersbelieves the silly notion of the dons, that millions of men can be ruledby force. If they were all to slack, it would be impossible to punishall the slackers. And the least little touch of slacking would lose awhole campaign in half a day. What did men really feel about thepolicy? If it be said that they accepted the policy from the politician,what did they feel about the politician? If the vassals warred blindlyfor their prince, what did those blind men see in their prince?There is something we all know which can only be rendered, in anappropriate language, as _realpolitik_. As a matter of fact, it is analmost insanely unreal politik. It is always stubbornly and stupidlyrepeating that men fight for material ends, without reflecting for amoment that the material ends are hardly ever material to the men whofight. In any case, no man will die for practical politics, just as noman will die for pay. Nero could not hire a hundred Christians to beeaten by lions at a shilling an hour; for men will not be martyred formoney. But the vision called up by real politik, or realistic politics,is beyond example crazy and incredible. Does anybody in the worldbelieve that a soldier says, ‘My leg is nearly dropping off, but I shallgo on till it drops; for after all I shall enjoy all the advantages ofmy government obtaining a warm-water port in the Gulf of Finland.' Cananybody suppose that a clerk turned conscript says, ‘If I am gassed Ishall probably die in torments; but it is a comfort to reflect thatshould I ever decide to become a pearl-diver in the South Seas, thatcareer is now open to me and my countrymen.' Materialist history is themost madly incredible of all histories, or even of all romances.Whatever starts wars, the thing that sustains wars is something in thesoul; that is something akin to religion. It is what men feel about lifeand about death. A man near to death is dealing directly with anabsolute; it is nonsense to say he is concerned only with relative andremote complications that death in any case will end. If he is sustainedby certain loyalties, they must be loyalties as simple as death. Theyare generally two ideas, which are only two sides of one idea. The firstis the love of something said to be threatened, if it be only vaguelyknown as home; the second is dislike and defiance of some strange thingthat threatens it. The first is far more philosophical than it sounds,though we need not discuss it here. A man does not want his nationalhome destroyed or even changed, because he cannot even remember all thegood things that go with it; just as he does not want his house burntdown, because he can hardly count all the things he would miss.Therefore he fights for what sounds like a hazy abstraction, but isreally a house. But the negative side of it is quite as noble as well asquite as strong. Men fight hardest when they feel that the foe is atonce an old enemy and an eternal stranger, that his atmosphere is alienand antagonistic; as the French feel about the Prussian or the EasternChristians about the Turk. If we say it is a difference of religion,people will drift into dreary bickerings about sects and dogmas. We willpity them and say it is a difference about death and daylight; adifference that does really come like a dark shadow between our eyes andthe day. Men can think of this difference even at the point of death;for it is a difference about the meaning of life.Men are moved in these things by something far higher and holier thanpolicy: by hatred. When men hung on in the darkest days of the GreatWar, suffering either in their bodies or in their souls for those theyloved, they were long past caring about details of diplomatic objects asmotives for their refusal to surrender. Of myself and those I knew bestI can answer for the vision that made surrender impossible. It was thevision of the German Emperor's face as he rode into Paris. This is notthe sentiment which some of my idealistic friends describe as Love. I amquite content to call it hatred; the hatred of hell and all its works,and to agree that as they do not believe in hell they need not believein hatred. But in the face of this prevalent prejudice, this longintroduction has been unfortunately necessary, to ensure anunderstanding of what is meant by a religious war. There is a religiouswar when two worlds meet; that is, when two visions of the world meet;or in more modern language, when two moral atmospheres meet. What is theone man's breath is the other man's poison; and it is vain to talk ofgiving a pestilence a place in the sun. And this is what we mustunderstand, even at the expense of digression, if we would see whatreally happened in the Mediterranean; when right athwart the rising ofthe Republic on the Tiber, a thing overtopping and disdaining it, darkwith all the riddles of Asia and trailing all the tribes anddependencies of imperialism, came Carthage riding on the sea.The ancient religion of Italy was on the whole that mixture which wehave considered under the head of mythology; save that where the Greekshad a natural turn for the mythology, the Latins seem to have had a realturn for religion. Both multiplied gods, yet they sometimes seem to havemultiplied them for almost opposite reasons. It would seem sometimes asif the Greek polytheism branched and blossomed upwards like the boughsof a tree, while the Italian polytheism ramified downward like theroots. Perhaps it would be truer to say that the former branches liftedthemselves lightly, bearing flowers; while the latter hung down, beingheavy with fruit. I mean that the Latins seem to multiply gods to bringthem nearer to men, while the Greek gods rose and radiated outwards intothe morning sky. What strikes us in the Italian cults is their local andespecially their domestic character. We gain the impression ofdivinities swarming about the house like flies; of deities clusteringand clinging like bats about the pillars or building like birds underthe eaves. We have a vision of a god of roofs and a god of gateposts, ofa god of doors and even a god of drains. It has been suggested that allmythology was a sort of fairy-tale; but this was a particular sort offairy-tale which may truly be called a fireside tale, or a nursery-tale;because it was a tale of the interior of the home; like those which makechairs and tables talk like elves. The old household gods of the Italianpeasants seem to have been great, clumsy, wooden images, morefeatureless than the figure-head which Quilp battered with the poker.This religion of the home was very homely. Of course there were otherless human elements in the tangle of Italian mythology. There were Greekdeities superimposed on the Roman; there were here and there uglierthings underneath, experiments in the cruel kind of paganism, like theArician rite of the priest slaying the slayer. But these things werealways potential in paganism; they are certainly not the peculiarcharacter of Latin paganism. The peculiarity of that may be roughlycovered by saying that if mythology personified the forces of nature,this mythology personified nature as transformed by the forces of man.It was the god of the corn and not of the grass, of the cattle and notthe wild things of the forest; in short, the cult was literally aculture; as when we speak of it as agriculture.With this there was a paradox which is still for many the puzzle orriddle of the Latins. With religion running through every domesticdetail like a climbing plant, there went what seems to many the veryopposite spirit: the spirit of revolt. Imperialists and reactionariesoften invoke Rome as the very model of order and obedience; but Rome wasthe very reverse. The real history of ancient Rome is much more like thehistory of modern Paris. It might be called in modern language a citybuilt out of barricades. It is said that the gate of Janus was neverclosed because there was an eternal war without; it is almost as truethat there was an eternal revolution within. From the first Plebeianriots to the last Servile Wars, the state that imposed peace on theworld was never really at peace. The rulers were themselves rebels.There is a real relation between this religion in private and thisrevolution in public life. Stories none the less heroic for beinghackneyed remind us that the Republic was founded on a tyrannicide thatavenged an insult to a wife; that the Tribunes of the people werere-established after another which avenged an insult to a daughter. Thetruth is that only men to whom the family is sacred will ever have astandard or a status by which to criticise the state. They alone canappeal to something more holy than the gods of the city; the gods of thehearth. That is why men are mystified in seeing that the same nationsthat are thought rigid in domesticity are also thought restless inpolitics; for in

Andronikos III Palaiologos takes charge of a Roman state still recovering from the loss of Anatolia and the raids of the Catalans.He takes on the challenge with enthusiasm and tangles with the Turks, Latins and Serbs. He also reunites Epiros and Thessaly with Constantinople.Period: 1328-41Check out my episodes on the First Crusade which have been turned into videos by @Empire-Builders Hosted on Acast. See acast.com/privacy for more information.

Text usProduced by: Mickie EberzIn this brutal deep-dive into medieval darkness, we leave the battlefield behind and shine a torch on the murders and massacres that happened off the field. These are the betrayals in cathedrals, assassinations at royal feasts, religious purges, political executions, and grisly “justice” carried out behind closed castle doors.From the shocking murder of Archbishop Thomas Becket in his own cathedral to the York pogrom of 1190, from Scotland's infamous Black Dinner to a royal execution by red-hot poker, this episode explores the blood-soaked stories of power, paranoia, and vengeance that shaped history—and still echo in our nightmares.Also featuring:☠️ The Massacre of the Latins in Constantinople

In this episode of The Healers Café, Manon Bolliger, FCAH, RBHT (facilitator and retired naturopath with 30+ years of practice) speaks to Anne-Marie's about her journey with Bowen therapy, the different practitioners and techniques she has explored, and the evolution of the modality. For the transcript and full story go to: https://www.drmanonbolliger.com/anne-marie-ferguson     Highlights from today's episode include: Anne-Marie Ferguson  07:50  I believe that the way we think about our health affects our healing, even the belief that we will get better. Manon Bolliger  09:37  at Bowen College, what I do is I teach not psychology, but I teach how to LISTEN to your body, which means you know, also observing your thoughts and how they interfere or not you know, Anne-Marie Ferguson  I asked her if I could use add the Bowen therapy technique, and she told me she'd always had hip pain, and I was able to see that the problem stemmed from the TMJ, so I made a few changes there, and around three weeks later, I got a Message from her saying her the pain that she had for years disappeared.   ABOUT: I was introduced to Bowen therapy at a wedding rehearsal in 2013 on the Gold Coast in Queensland when we lived there for a couple years.  I began a workshop with Robyn Wood who was an instructor with Bowtech. I continued on to receive my diploma and attended many courses trying to understand how this modality worked. I had some great outcomes. My husband and I have worked as missionaries in Mexico for many years. We work with the Tepehuan group. My husband is fluent in their language and so we are often traveling to visit family or churches so have lived very unsettled for a number of years with our 4 children who are now adults. Bowen therapy courses have introduced me to many other therapists who are curious about what works, what doesn't. I began hearing about the Emmett technique and in 2015 i believe I took my first course with Ross Emmett in Seattle and then began attending several workshops amazed at the releases that we all experienced. In 2017 my husband and I thought we would finish our work in missions so we moved to Abbotsford for just a year when he found a better job back in Melbourne through connections and we moved back to Australia again in. 2018. I studied a one year remedial massage program and worked in a spa. I was also offered a job with a naturopath and would work from home as well. We were there until October 2021 when we lost our jobs due to the craziness of Covid. We then sensed we should volunteer back in Mexico and make ourselves useful. We returned to Chihuahua to train Latins to reach out to their own people and in August of this year we have returned to Canadá for another period and are looking at how we will continue the work in Mexico. Throughout all the moving I always have opportunities to practice Bowen informally. Core purpose/passion: My mission as a Bowen therapist is to provide a therapy that is valuable and creates a change. Something should always change as a result of the session. The client should either experience reduced pain, less inflammation, more range of movement, a feeling of lightness perhaps or balance. | Facebook |     ABOUT MANON BOLLIGER, FCAH, RBHT  As a de-registered (2021) board-certified naturopathic physician & in practice since 1992, I've seen an average of 150 patients per week and have helped people ranging from rural farmers in Nova Scotia to stressed out CEOs in Toronto to tri-athletes here in Vancouver.  My resolve to educate, empower and engage people to take charge of their own health is evident in my best-selling books:  'What Patients Don't Say if Doctors Don't Ask: The Mindful Patient-Doctor Relationship' and 'A Healer in Every Household: Simple Solutions for Stress'.  I also teach BowenFirst™ Therapy through and hold transformational workshops to achieve these goals. So, when I share with you that LISTENING to Your body is a game changer in the healing process, I am speaking from expertise and direct experience". Manon's Mission: A Healer in Every Household!  For more great information to go to her weekly blog:  http://bowencollege.com/blog.    For tips on health & healing go to: https://www.drmanonbolliger.com/tips    Follow Manon on Social – Facebook | Instagram | LinkedIn | YouTube | Twitter | Linktr.ee | Rumble   ABOUT THE HEALERS CAFÉ:  Manon's show is the #1 show for medical practitioners and holistic healers to have heart to heart conversations about their day to day lives.  Subscribe and review on your favourite platform: iTunes | Google Play | Spotify | Libsyn | iHeartRadio | Gaana | The Healers Cafe | Radio.com | Medioq |   Follow The Healers Café on FB: https://www.facebook.com/thehealerscafe   Remember to subscribe if you like our videos. Click the bell if you want to be one of the first people notified of a new release.   * De-Registered, revoked & retired naturopathic physician after 30 years of practice in healthcare. Now resourceful & resolved to share with you all the tools to take care of your health & vitality!

He was born sometime in the mid-fourth century on an island in the Aegean. For a time he lived successfully in the world, receiving a good education in Constantinople, then serving for a time for the Prefect of the Praetorium. But, becoming aware of the vanity of worldly things, he answered Christ's call, gave away all his goods to the poor and entered a monastery in Syria. After four years in obedience, he came to feel that the security of monastic life was inconsistent with the Gospel command to take no thought for the morrow; so he withdrew to the desert, taking with him only his garment and the Book of the Gospel. There he lived alone for seven years.   At the end of this period he set out on an apostolic mission to Mesopotamia, where he brought many to Christ: the city prefect Rabbula was converted after Alexander brought down fire from heaven, and a band of brigands who accosted the Saint on the road were transformed into a monastic community. He finally fled the city when the Christians there rose up demanding that he be made bishop. He once again took up a solitary life in the desert beyond the Euphrates, spending the day in prayer and part of the night sheltered in a barrel. There he remained for forty years. His holiness gradually attracted more than four hundred disciples, whom Alexander organized into a monastic community. Each disciple owned only one tunic, and was required to give away anything that they did not need for that day. Despite this threadbare life, the monastery was able to set up and run a hospice for the poor!   Alexander was perplexed as to how the admonition Pray without ceasing (1 Thess. 5:17) could be fulfilled by frail human flesh, but after three years of fasting and prayer, God showed him a method. He organized his monks into four groups according to whether their native language was Greek, Latin, Syriac or Coptic, and the groups prayed in shifts throughout the day and night. Twenty-four divine services were appointed each day, and the monks would chant from the Psalter between services. The community henceforth came to be known as the Akoimetoi, the Unsleeping Ones. (Similar communities later sprang up in the West, practicing what was there called Laus Perennis; St Columban founded many of these.)   Always desiring to spread the holy Gospel, Saint Alexander sent companies of missionaries to the pagans of southern Egypt. He and a company of 150 disciples set out as a kind of traveling monastery, living entirely on the charity of the villages they visited. Eventually they settled in some abandoned baths in Antioch, setting up a there a monastery dedicated to the unceasing praise of God; but a jealous bishop drove them from the city. Making his way to Constantinople, he settled there with four monks. In a few days, more than four hundred monks had left their monasteries to join his community. The Saint organized them into three companies — Greeks, Latins and Syrians — and restored the program of unsleeping prayer that his community had practiced in Mesopotamia. Not surprisingly, his success aroused the envy and anger of the abbots whose monasteries had been nearly emptied; they managed to have him condemned as a Messalian at a council held in 426. (The Messalians were an over-spiritualizing sect who believed that the Christian life consisted exclusively of prayer.) Alexander was sent back to Syria, and most of his monks were imprisoned; but as soon as they were released, most fled the city to join him again. The Saint spent his last years traveling from place to place, founding monasteries, often persecuted, until he reposed in 430, 'to join the Angelic choirs which he had so well imitated on earth.' (Synaxarion)   The practice of unceasing praise, established by St Alexander, spread throughout the Empire. The Monastery of the Akoimetoi, founded by a St Marcellus, a successor of Alexander, was established in Constantinople and became a beacon to the Christian world. 'Even though it has not been retained in today's practice, the unceasing praise established by Saint Alexander was influential in the formation of the daily cycle of liturgical offices in the East and even more so in the West.' (Synaxarion)

The Roman festival of Faunalia Rustica was celebrated in rural areas in honour of the god Faunus, a god who according to epic poetry was the King of the Latins, but to many needed appeasement for country living. Guest: Associate Professor Rhiannon Evans (Classics and Ancient History, La Trobe University)

Send us a textIn this episode, we visit the rouge imperial state that popped up in the Balkans after the conquest of Constantinople. This state is called the Despotate of Epirus, as it was the rightful inheritor of the Roman Empire. Michael Komnenos Doukas was a bastard cousin of the Emperor in Constantinople... but now he had the chance to really make a name for himself and carve out a piece of the old empire to form his new kingdom. In this episode, Michael goes from a puppet of the Latins to a full-blown rebel, going to war with Latins, Albanians, and the city of Dyrrachium. When he entered the old imperial cities, he was greeted as a liberator and a hero, but when he crossed over to the Latins, he became the cruel conqueror... but maybe he was just the type of cruel conqueror the Greeks needed to deal with the Latin Crusaders now living in the midst of the old Roman Empire.The History of Modern Greece Podcast covers the events from Ancient Greece, the Roman Empire, and the fall of Constantinople in 1453, to the years under the Ottoman Empire, and 1821 when the Greeks fought for Independance... all the way to the Modern Day.Website: www.moderngreecepodcast.comMusic by Mark Jungerman: www.marcjungermann.comCheck out our 2nd Podcast: www.antecedors.

Send us a textIn this episode, we meet our first main character from Season Four. Theodore Laskaris started his career in Constantinople when he married the daughter of the Roman Emperor Alexios the 3rd. But after the city was sacked, the noble members of the Imperial fled in all directions. Theodore found himself in Nicaea, where he started a resistance against the Latins. After many successes, he was crowned the Emperor by the Patriarch and started the Empire in Nicaea. However, he was not the only member of the royal family to claim that title, and soon, five Roman emperors were running around the frontiers, with several offshoot Imperial states rising in the three corners of the old empire. Theodore Laskaris finds himself under attack by, not only the other Greek States, but also the Seljuk Turks and the Latin Crusaders in Constantinople.The History of Modern Greece Podcast covers the events from Ancient Greece, the Roman Empire, and the fall of Constantinople in 1453, to the years under the Ottoman Empire, and 1821 when the Greeks fought for Independance... all the way to the Modern Day.Website: www.moderngreecepodcast.comMusic by Mark Jungerman: www.marcjungermann.comCheck out our 2nd Podcast: www.antecedors.com

Full Text of ReadingsFriday of the Thirty-second Week in Ordinary Time Lectionary: 495The Saint of the day is Saint Albert the GreatSaint Albert the Great's Story Albert the Great was a 13th-century German Dominican who decisively influenced the Church's stance toward Aristotelian philosophy brought to Europe by the spread of Islam. Students of philosophy know him as the master of Thomas Aquinas. Albert's attempt to understand Aristotle's writings established the climate in which Thomas Aquinas developed his synthesis of Greek wisdom and Christian theology. But Albert deserves recognition on his own merits as a curious, honest, and diligent scholar. He was the eldest son of a powerful and wealthy German lord of military rank. He was educated in the liberal arts. Despite fierce family opposition, he entered the Dominican novitiate. His boundless interests prompted him to write a compendium of all knowledge: natural science, logic, rhetoric, mathematics, astronomy, ethics, economics, politics, and metaphysics. His explanation of learning took 20 years to complete. “Our intention,” he said, “is to make all the aforesaid parts of knowledge intelligible to the Latins.” He achieved his goal while serving as an educator at Paris and Cologne, as Dominican provincial, and even as bishop of Regensburg for a short time. He defended the mendicant orders and preached the Crusade in Germany and Bohemia. Albert, a Doctor of the Church, is the patron of scientists and philosophers. Reflection An information glut faces us Christians today in all branches of learning. One needs only to read current Catholic periodicals to experience the varied reactions to the findings of the social sciences, for example, in regard to Christian institutions, Christian life-styles, and Christian theology. Ultimately, in canonizing Albert, the Church seems to point to his openness to truth, wherever it may be found, as his claim to holiness. His characteristic curiosity prompted Albert to mine deeply for wisdom within a philosophy his Church warmed to with great difficulty. Saint Albert the Great is a Patron Saint of: Educators/TeachersMedical TechniciansPhilosophersScientists Saint of the Day, Copyright Franciscan Media

The election is over, now what? Did you jump for joy or record yourself crying? Y's Election Day story. Mike is sus about the way things are quiet. Women and Latins are dummies and racists because they voted for Trump. Free speech and why it's important. The celebrities this Election cycle. Will Trump stop the war in Ukraine? Women rights…are they really under attack? Has anyone checked on Tyrese?  If you want follow us online   https://twitter.com/theIn4mous  https://www.instagram.com/theinfamous4/  http://theinfamous4.com/ 

Send us a textAfter the sack of Constantinople, the ousting of the Royal Family, and the occupation of the Ancient Roman Capital, the Greek world was turned upside down. The Latin Crusaders now ruled over the Greek capital, and three offshoot empires sprung up around the Imperial City. The Greek people were all but defeated, and the Turks, Latins, Bulgarians, and Venetians swallowed up all that was known as the Medieval Greek world and the Eastern Roman Empire. But the Eastern Roman Empire was not gone, and the Greek dynasties were determined to recover from their losses, and by luck, skill, or both... the Eastern Roman Empire survived for another two hundred and fifty years.The History of Modern Greece Podcast covers the Greek people's events from the fall of Constantinople in 1453 to the Greek War of Independence in 1821-1832, through to the Greco-Turkish War from 1919 to 1922 to the present day.Website: www.moderngreecepodcast.comMusic by Mark Jungerman: www.marcjungermann.comCheck out our 2nd Podcast: www.antecedors.com 

Did Donald Trump just seal his electoral chances in Pennsylvania shut by calling Latins and Puerto Ricans garbage that doesn't practice proper birth control, at his racist Madison Square Garden rally yesterday? Michael Popok takes a look at the 600,000 majority Puerto Rican Americans who are or are about to vote in Pennsylvania, as Kamala Harris simultaneously counter programs by meeting with the Hispanic community to present her plan to rebuild the Puerto Rican economy and lift up its people. Get up to 40% off for a limited time when you go to https://shopbeam.com/LEGALAF and use code LEGALAF at checkout! Join the LegalAF Patreon: https://Patreon.com/legalAF Remember to subscribe to ALL the MeidasTouch Network Podcasts: MeidasTouch: https://www.meidastouch.com/tag/meidastouch-podcast Legal AF: https://www.meidastouch.com/tag/legal-af MissTrial: https://meidasnews.com/tag/miss-trial The PoliticsGirl Podcast: https://www.meidastouch.com/tag/the-politicsgirl-podcast The Influence Continuum: https://www.meidastouch.com/tag/the-influence-continuum-with-dr-steven-hassan Mea Culpa with Michael Cohen: https://www.meidastouch.com/tag/mea-culpa-with-michael-cohen The Weekend Show: https://www.meidastouch.com/tag/the-weekend-show Burn the Boats: https://www.meidastouch.com/tag/burn-the-boats Majority 54: https://www.meidastouch.com/tag/majority-54 Political Beatdown: https://www.meidastouch.com/tag/political-beatdown Lights On with Jessica Denson: https://www.meidastouch.com/tag/lights-on-with-jessica-denson On Democracy with FP Wellman: https://www.meidastouch.com/tag/on-democracy-with-fpwellman Uncovered: https://www.meidastouch.com/tag/maga-uncovered Coalition of the Sane: https://meidasnews.com/tag/coalition-of-the-sane Learn more about your ad choices. Visit megaphone.fm/adchoices

In questo episodio speciale di Buongiorno Business, facciamo un salto in Messico con Antonino Di Marco, fondatore di Proa Digital e ideatore de "America Latina Day" che si terrà a Milano il 24 ottobre 2024, info:https://americalatinaday.com/Antonino ci racconta la sua esperienza di oltre sei anni in America Latina, inclusi Messico e Cile. Esploriamo le principali opportunità e sfide per le imprese italiane che cercano di espandersi in Messico, un paese strategicamente aperto al commercio globale.Discutiamo di nearshoring, settori trainanti, accordi commerciali e come le imprese possono affrontare rischi legati alla sicurezza e ai salari bassi. Alla fine, Antonino ci rivela il perché sempre più imprese italiane stanno scegliendo il Messico come sito produttivo e strategico per le loro attività.L'ITALIA è QUI in Brasile e in America Latina!

146 BCE - 1204 CE - This is the story of the Balkan Peninsula from its post Classical Greek and Hellenistic period when it was conquered by the Roman Republic, through to the defeat of the Byzantine Empire by the Latins of the Fourth Crusade. --- Send in a voice message: https://podcasters.spotify.com/pod/show/historyoftheworldpodcast/message

Fredag!!! I dag blir det en snällt men naggande gott avsnitt. Det blir bolaget-nostalgi, dokusåpakändisar, gröna lunds damtoaletter och en hel del svärföräldrar. Har du ett skvaller som fler borde få höra? Maila det till kafferepetpod@gmail.comMissa inte vår månatliga systerpodd Cigarrummet. Bli prenumerant på www.underproduktion.se/cigarrummet7:10 - En capricciosa 11:00 - Tysk logik13:33 - Styrelsemötet17:32 - Magsjukan21:11 - Grannsamverkan with a vengance26:00 - Rim till svärmor33:10 - Samtal från helvetet39:21 - Anonym kafferepet-historia50:07 - Den otrolige Harry Hosted on Acast. See acast.com/privacy for more information.

St. Neophytos the Recluse (Άγιος Νεόφυτος ο Έγκλειστος ca. 1134–1214) was a twelfth century Cypriot hermit and saint whose short chronicle, "On the Calamities Against the Country of Cyprus," provides us with an invaluable look into the Third Crusade and, more specifically, its impact on Cyprus which he considers an unmitigated disaster. He is decidedly critical of both the Byzantine usurper, Isaac Comnenus, who "despoiled the land" and King Richard the Lionheart, from "the wretch...from England, a country beyond Romania,"*** and laments Cyprus' loss to the Latins in 1191. Next month, Tassos Papacostas (King's College London) joins me to discuss Cyprus in the Byzantine period with a particular focus on the settlement of the Troodos Region. ***Romania is not a reference to modern day Romania but rather, the Byzantine Empire. Let us not forget that "Byzantine" is an exonym and a misnomer. "Byzantines" would have called themselves Ῥωμαῖοι (Romans) and their land, Ῥωμανία (Romanland).

Welcometo Episode 227 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where you will find a discussion thread for each of our podcast episodes and many other topics.We are now discussing the Epicurean sections of Cicero's "On the Nature of The Gods," and this week we introduce the Epicurean spokesman Velleius, beginning in Section 8For the main text we are using primarily the Yonge translation, available here. The text which we include in these posts is the Yonge version, the full version of which is here at Epicureanfriends. We will also refer to the public domain version of the Loeb series, which contains both Latin and English, as translated by H. Rackham.Additional versions can be found here:Frances Brooks 1896 translation at Online Library of LibertyLacus Curtius Edition (Rackham)PDF Of Loeb Edition at Archive.org by RackhamGutenberg.org version by CD Yonge Today's TextVII. Indeed, says I, I think I am come very seasonably, as you say; for here are three chiefs of three principal sects met together. If M. Piso was present, no sect of philosophy that is in any esteem would want an advocate. If Antiochus's book, replies Cotta, which he lately sent to Balbus, says true, you have no occasion to wish for your friend Piso; for Antiochus is of the opinion that the Stoics do not differ from the Peripatetics in fact, though they do in words; and I should be glad to know what you think of that book, Balbus."I?" says he. I wonder that Antiochus, a man of the clearest apprehension, should not see what a vast difference there is between the Stoics, who distinguish the honest and the profitable, not only in name, but absolutely in kind, and the Peripatetics, who blend the honest with the profitable in such a manner that they differ only in degrees and proportion, and not in kind. This is not a little difference in words, but a great one in things; but of this hereafter. Now, if you think fit, let us return to what we began with.With all my heart, says Cotta. But that this visitor (looking at me), who is just come in, may not be ignorant of what we are upon, I will inform him that we were discoursing on the nature of the Gods; concerning which, as it is a subject that always appeared very obscure to me, I prevailed on Velleius to give us the sentiments of Epicurus. Therefore, continues he, if it is not troublesome, Velleius, repeat what you have already stated to us. I will, says he, though this new-comer will be no advocate for me, but for you; for you have both, adds he, with a smile, learned from the same Philo to be certain of nothing. What we have learned from him, replied I, Cotta will discover; but I would not have you think I am come as an assistant to him, but as an auditor, with an impartial and unbiased mind, and not bound by any obligation to defend any particular principle, whether I like or dislike it.VIII. After this, Velleius, with the confidence peculiar to his sect, dreading nothing so much as to seem to doubt of anything, began as if he had just then descended from the council of the Gods, and Epicurus's intervals of worlds. Do not attend, says he, to these idle and imaginary tales; nor to the operator and builder of the World, the God of Plato's Timæus; nor to the old prophetic dame, the Πρόνοια of the Stoics, which the Latins call Providence; nor to that round, that burning, revolving deity, the World, endowed with sense and understanding; the prodigies and wonders, not of inquisitive philosophers, but of dreamers!For with what eyes of the mind was your Plato able to see that workhouse of such stupendous toil, in which he makes the world to be modeled and built by God? What materials, what tools, what bars, what machines, what servants, were employed in so vast a work? How could the air, fire, water, and earth pay obedience and submit to the will of the architect? From whence arose those five forms, of which the rest were composed, so aptly contributing to frame the mind and produce the senses? It is tedious to go through all, as they are of such a sort that they look more like things to be desired than to be discovered.But, what is more remarkable, he gives us a world which has been not only created, but, if I may so say, in a manner formed with hands, and yet he says it is eternal. Do you conceive him to have the least skill in natural philosophy who is capable of thinking anything to be everlasting that had a beginning? For what can possibly ever have been put together which cannot be dissolved again? Or what is there that had a beginning which will not have an end? If your Providence, Lucilius, is the same as Plato's God, I ask you, as before, who were the assistants, what were the engines, what was the plan and preparation of the whole work? If it is not the same, then why did she make the world mortal, and not everlasting, like Plato's God?

durée : 01:58:39 - Les musiciens d'orchestre baroques V - par : Christian Merlin - Après les Flamands et les Français, restent les Latins, les Allemands et les Britanniques parmi nos joueurs de viole, violoncelle et contrebasse qui forment le socle des ensembles baroque jouant sur instrument d'époque où les cordes graves se partagent la basse continue. - réalisé par : Marie Grout

durée : 00:28:25 - Les musiciens d'orchestre baroques V (4/4) : Les Allemands - par : Christian Merlin - Après les Flamands et les Français, restent les Latins, les Allemands et les Britanniques parmi nos joueurs de viole, violoncelle et contrebasse qui forment le socle des ensembles baroque jouant sur instrument d'époque où les cordes graves se partagent la basse continue. - réalisé par : Marie Grout

durée : 00:28:11 - Les musiciens d'orchestre baroques V (3/4) : Les Britanniques /2 - par : Christian Merlin - Après les Flamands et les Français, restent les Latins, les Allemands et les Britanniques parmi nos joueurs de viole, violoncelle et contrebasse qui forment le socle des ensembles baroque jouant sur instrument d'époque où les cordes graves se partagent la basse continue. - réalisé par : Marie Grout

In this episode of History 102, Rudyard Lynch and Erik Torenberg explore the rise of Rome, from its origins as a small settlement in Central Italy to becoming a dominant force in the known world, drawing parallels between historical events and modern-day societal patterns. They discuss themes of decadence, social cohesion, and the cyclical nature of civilizations. - SPONSORS: BEEHIIV | PLUMB Head to Beehiiv, the newsletter platform built for growth, to power your own. Connect with premium brands, scale your audience, and deliver a beautiful UX that stands out in an inbox. 

durée : 00:28:10 - Les musiciens d'orchestre baroques V (2/4) : Les Britanniques /1 - par : Christian Merlin - Après les Flamands et les Français, restent les Latins, les Allemands et les Britanniques parmi nos joueurs de viole, violoncelle et contrebasse qui forment le socle des ensembles baroque jouant sur instrument d'époque où les cordes graves se partagent la basse continue. - réalisé par : Marie Grout

durée : 00:28:11 - Les musiciens d'orchestre baroques V (1/4) - par : Christian Merlin - Après les Flamands et les Français, restent les Latins, les Allemands et les Britanniques parmi nos joueurs de viole, violoncelle et contrebasse qui forment le socle des ensembles baroque jouant sur instrument d'époque où les cordes graves se partagent la basse continue. - réalisé par : Marie Grout

This section is just Iliad but with Latins and Trojans this time. Listen to hear comparisons of Aeneas to Homer, Pallas to Patroclus, Turnus as furor, and whether furor can ever serve piety. FOLLOW US ON INSTAGRRAM:@bookinitpodCHECK OUT OUR WEBSITE:https://412podcasting.comSUPPORT US HERE:https://patreon.com/bookinit 

The Latins agree to stay for another year and to conquer the whole of the Roman Empire. They elect Count Baldwin of Flanders and Hainaut to be their Emperor and all seems well. It only takes a year for everything to fall apart. Hosted on Acast. See acast.com/privacy for more information.

The narrative returns as we head back to 1204 and the sack of Constantinople. The arrival of the Latins had actually splintered the Roman world into at least 13 different states.With a little help from the 2008 film 'Vantage Point' we will be following the different perspectives of these actors as they deal with the fallout from the sack.We begin with the story of Alexios V Doukas who fled the city just before it fell.Period: 1204 Hosted on Acast. See acast.com/privacy for more information.

He was born sometime in the mid-fourth century on an island in the Aegean. For a time he lived successfully in the world, receiving a good education in Constantinople, then serving for a time for the Prefect of the Praetorium. But, becoming aware of the vanity of worldly things, he answered Christ's call, gave away all his goods to the poor and entered a monastery in Syria. After four years in obedience, he came to feel that the security of monastic life was inconsistent with the Gospel command to take no thought for the morrow; so he withdrew to the desert, taking with him only his garment and the Book of the Gospel. There he lived alone for seven years.   At the end of this period he set out on an apostolic mission to Mesopotamia, where he brought many to Christ: the city prefect Rabbula was converted after Alexander brought down fire from heaven, and a band of brigands who accosted the Saint on the road were transformed into a monastic community. He finally fled the city when the Christians there rose up demanding that he be made bishop. He once again took up a solitary life in the desert beyond the Euphrates, spending the day in prayer and part of the night sheltered in a barrel. There he remained for forty years. His holiness gradually attracted more than four hundred disciples, whom Alexander organized into a monastic community. Each disciple owned only one tunic, and was required to give away anything that they did not need for that day. Despite this threadbare life, the monastery was able to set up and run a hospice for the poor!   Alexander was perplexed as to how the admonition Pray without ceasing (1 Thess. 5:17) could be fulfilled by frail human flesh, but after three years of fasting and prayer, God showed him a method. He organized his monks into four groups according to whether their native language was Greek, Latin, Syriac or Coptic, and the groups prayed in shifts throughout the day and night. Twenty-four divine services were appointed each day, and the monks would chant from the Psalter between services. The community henceforth came to be known as the Akoimetoi, the Unsleeping Ones. (Similar communities later sprang up in the West, practicing what was there called Laus Perennis; St Columban founded many of these.)   Always desiring to spread the holy Gospel, Saint Alexander sent companies of missionaries to the pagans of southern Egypt. He and a company of 150 disciples set out as a kind of traveling monastery, living entirely on the charity of the villages they visited. Eventually they settled in some abandoned baths in Antioch, setting up a there a monastery dedicated to the unceasing praise of God; but a jealous bishop drove them from the city. Making his way to Constantinople, he settled there with four monks. In a few days, more than four hundred monks had left their monasteries to join his community. The Saint organized them into three companies — Greeks, Latins and Syrians — and restored the program of unsleeping prayer that his community had practiced in Mesopotamia. Not surprisingly, his success aroused the envy and anger of the abbots whose monasteries had been nearly emptied; they managed to have him condemned as a Messalian at a council held in 426. (The Messalians were an over-spiritualizing sect who believed that the Christian life consisted exclusively of prayer.) Alexander was sent back to Syria, and most of his monks were imprisoned; but as soon as they were released, most fled the city to join him again. The Saint spent his last years traveling from place to place, founding monasteries, often persecuted, until he reposed in 430, 'to join the Angelic choirs which he had so well imitated on earth.' (Synaxarion)   The practice of unceasing praise, established by St Alexander, spread throughout the Empire. The Monastery of the Akoimetoi, founded by a St Marcellus, a successor of Alexander, was established in Constantinople and became a beacon to the Christian world. 'Even though it has not been retained in today's practice, the unceasing praise established by Saint Alexander was influential in the formation of the daily cycle of liturgical offices in the East and even more so in the West.' (Synaxarion)

He was born sometime in the mid-fourth century on an island in the Aegean. For a time he lived successfully in the world, receiving a good education in Constantinople, then serving for a time for the Prefect of the Praetorium. But, becoming aware of the vanity of worldly things, he answered Christ's call, gave away all his goods to the poor and entered a monastery in Syria. After four years in obedience, he came to feel that the security of monastic life was inconsistent with the Gospel command to take no thought for the morrow; so he withdrew to the desert, taking with him only his garment and the Book of the Gospel. There he lived alone for seven years.   At the end of this period he set out on an apostolic mission to Mesopotamia, where he brought many to Christ: the city prefect Rabbula was converted after Alexander brought down fire from heaven, and a band of brigands who accosted the Saint on the road were transformed into a monastic community. He finally fled the city when the Christians there rose up demanding that he be made bishop. He once again took up a solitary life in the desert beyond the Euphrates, spending the day in prayer and part of the night sheltered in a barrel. There he remained for forty years. His holiness gradually attracted more than four hundred disciples, whom Alexander organized into a monastic community. Each disciple owned only one tunic, and was required to give away anything that they did not need for that day. Despite this threadbare life, the monastery was able to set up and run a hospice for the poor!   Alexander was perplexed as to how the admonition Pray without ceasing (1 Thess. 5:17) could be fulfilled by frail human flesh, but after three years of fasting and prayer, God showed him a method. He organized his monks into four groups according to whether their native language was Greek, Latin, Syriac or Coptic, and the groups prayed in shifts throughout the day and night. Twenty-four divine services were appointed each day, and the monks would chant from the Psalter between services. The community henceforth came to be known as the Akoimetoi, the Unsleeping Ones. (Similar communities later sprang up in the West, practicing what was there called Laus Perennis; St Columban founded many of these.)   Always desiring to spread the holy Gospel, Saint Alexander sent companies of missionaries to the pagans of southern Egypt. He and a company of 150 disciples set out as a kind of traveling monastery, living entirely on the charity of the villages they visited. Eventually they settled in some abandoned baths in Antioch, setting up a there a monastery dedicated to the unceasing praise of God; but a jealous bishop drove them from the city. Making his way to Constantinople, he settled there with four monks. In a few days, more than four hundred monks had left their monasteries to join his community. The Saint organized them into three companies — Greeks, Latins and Syrians — and restored the program of unsleeping prayer that his community had practiced in Mesopotamia. Not surprisingly, his success aroused the envy and anger of the abbots whose monasteries had been nearly emptied; they managed to have him condemned as a Messalian at a council held in 426. (The Messalians were an over-spiritualizing sect who believed that the Christian life consisted exclusively of prayer.) Alexander was sent back to Syria, and most of his monks were imprisoned; but as soon as they were released, most fled the city to join him again. The Saint spent his last years traveling from place to place, founding monasteries, often persecuted, until he reposed in 430, 'to join the Angelic choirs which he had so well imitated on earth.' (Synaxarion)   The practice of unceasing praise, established by St Alexander, spread throughout the Empire. The Monastery of the Akoimetoi, founded by a St Marcellus, a successor of Alexander, was established in Constantinople and became a beacon to the Christian world. 'Even though it has not been retained in today's practice, the unceasing praise established by Saint Alexander was influential in the formation of the daily cycle of liturgical offices in the East and even more so in the West.' (Synaxarion)

@therydealongNEW YORK, NYLATIN & HIP HOP TALK SHOW

Emperor John Komnenos must deal with the Crusader States in the East. The Latins have betrayed the Greeks almost every day, despite being fellow Christians... they took the land that belonged to the Roman Empire and governed over it as if it were their own. But instead of working together to secure the Crusader States, they were busy fighting amongst themselves. Emperor John II used this time to move his armies East and take back the lands of Eastern Anatolia from the Danishman Turks, as well as the Prince of Antioch. The History of Modern Greece Podcast covers the Greek people's events from the fall of Constantinople in 1453 to the Greek War of Independence in 1821-1832, through to the Greco-Turkish War from 1919 to 1922 to the present day.Website: www.moderngreecepodcast.comMusic by Mark Jungerman: www.marcjungermann.comCheck out our 2nd Podcast: www.antecedors.com

Did Tyler Aki drop the ball as his one-year anniversary approaches?

When John came to power he realized the most dangerous threat to the empire did not come from without, but it came from within. It was the bad trade deals set up by his father, that allowed Latin merchants to control the imperial navy as well as trade without taxation. This transferred an incredible amount of power and wealth from the Greeks, to the Latins. When John tried to sever the deal and tax the Venetian merchants, all hell broke loose, and the Venetians ravaged the coastal Greek towns.The History of Modern Greece Podcast covers the Greek people's events from the fall of Constantinople in 1453 to the Greek War of Independence in 1821-1832, through to the Greco-Turkish War from 1919 to 1922 to the present day.Website: www.moderngreecepodcast.comMusic by Mark Jungerman: www.marcjungermann.comCheck out our 2nd Podcast: www.antecedors.com

A conversation with Alessandra Bucossi (Ca' Foscari University, Venice) about the text "Against the Greeks" and "Against the Latins" that were produced by writers taking sides in the Schism of the Churches (Rome and Constantinople, of Greek and Latin, or Catholic and Orthodox, as we would call them today). There are many of these texts and they contain fascinating material, but have yet to receive the attention they deserve. Alessandra is our guide through the jungle. Check out her co-edited volume Contra Latinos et Adversus Graecos: The Separation between Rome and Constantinople from the Ninth to the Fifteenth Century (Peeters 2020), and the Repertorium Auctorum Polemicorum de pace et discordia inter Ecclesiam Graecam et Latinam.

Full Text of ReadingsWednesday of the Thirty-second Week in Ordinary Time Lectionary: 493The Saint of the day is Saint Albert the GreatSaint Albert the Great's Story Albert the Great was a 13th-century German Dominican who decisively influenced the Church's stance toward Aristotelian philosophy brought to Europe by the spread of Islam. Students of philosophy know him as the master of Thomas Aquinas. Albert's attempt to understand Aristotle's writings established the climate in which Thomas Aquinas developed his synthesis of Greek wisdom and Christian theology. But Albert deserves recognition on his own merits as a curious, honest, and diligent scholar. He was the eldest son of a powerful and wealthy German lord of military rank. He was educated in the liberal arts. Despite fierce family opposition, he entered the Dominican novitiate. His boundless interests prompted him to write a compendium of all knowledge: natural science, logic, rhetoric, mathematics, astronomy, ethics, economics, politics, and metaphysics. His explanation of learning took 20 years to complete. “Our intention,” he said, “is to make all the aforesaid parts of knowledge intelligible to the Latins.” He achieved his goal while serving as an educator at Paris and Cologne, as Dominican provincial, and even as bishop of Regensburg for a short time. He defended the mendicant orders and preached the Crusade in Germany and Bohemia. Albert, a Doctor of the Church, is the patron of scientists and philosophers. Reflection An information glut faces us Christians today in all branches of learning. One needs only to read current Catholic periodicals to experience the varied reactions to the findings of the social sciences, for example, in regard to Christian institutions, Christian life-styles, and Christian theology. Ultimately, in canonizing Albert, the Church seems to point to his openness to truth, wherever it may be found, as his claim to holiness. His characteristic curiosity prompted Albert to mine deeply for wisdom within a philosophy his Church warmed to with great difficulty. Saint Albert the Great is a Patron Saint of: Educators/TeachersMedical TechniciansPhilosophersScientists Saint of the Day, Copyright Franciscan Media

If you'd like to donate to WALKING WITH DANTE to keep it afloat without sponsors, you can give some a little in any currency using this PayPal link.Sordello stands amazed in the presence of the great poet Virgil. The pilgrim Dante? Seemingly forgotten.Sordello wants to know how this classical poet got into Purgatory. So Virgil offers an explanation that reiterates what we know about Limbo but also redefines Limbo and perhaps causes Dante the poet to trip across the wires of his own thinking.Join me, Mark Scarbrough, as we watch Dante renegotiate the presence of Virgil in COMEDY once again, ever trying to come to terms with a pagan poet in a Christian poem.Here are the segments for this episode of WALKING WITH DANTE:[01:43] My English translation of the passage: PURGATORIO, Canto VII, lines 16 - 36. If you'd like to read along, print it off, or continue the conversation with me, please go to my website, markscarbrough.com.[03:49] How is Virgil the "glory of the Latins" as Sordello claims? What does that mean to Sordello (and to Dante)?[06:02] There are at least two ways to handle Sordello's claim: 1) Latin was Virgil's vernacular or 2) Virgil showed the capabilities of language itself.[10:28] Apparently, Sordello isn't bothered by Virgil's eternal status.[11:14] Virgil offers an overview of his journey. His. Is it his? What of Dante the pilgrim?[15:22] Virgil seems both to reiterate and to redefine our understanding of Limbo.[19:07] Dante wants the human will to be the mechanism of salvation but that notion runs contrary to the Christian doctrine of original sin.[21:40] Dante is renovating Virgil because Virgil is the prime way Dante can renovate classical learning.

LINKS His diocese's bio of Basios Cleemis https://malankaratvm.com/welcome/majorarchbishopcatholicos  Christianity in India: The Anti-Colonial Turn (Google Books Preview) https://books.google.com/books?id=xEmMDwAAQBAJ&newbks=1&newbks_redir=0&printsec=frontcover&pg=PT83&dq=Pakalomattam&hl=en&source=gb_mobile_entity&ovdme=1#v=onepage&q=Pakalomattam&f=false  Pakalomattam Family Traditions (apply grains of salt as appropriate): http://pakalomattamfamily.org/history/  The St Thomas Christian Encyclopedia of India (full access free w/login via Internet Archive) https://archive.org/details/stthomaschristia0000unse/mode/1up  Baselios Cleemis on FIU's Cardinals Database (by Salvadore Miranda): https://cardinals.fiu.edu/bios2012-ii.htm#Thottunkal  Baselios Cleemis on Gcatholic.org: http://www.gcatholic.org/p/3363   Baselios Cleemis on Catholic-Hierarchy.org: https://www.catholic-hierarchy.org/bishop/bthoi.html  Archeparchy of Trivandrum (Syro-Malankara) on Gcatholic.org: http://www.gcatholic.org/dioceses/diocese/mont1.htm?tab=info  Archeparchy of Trivandrum (Syro-Malankara) on Catholic-Hierarchy.org: https://www.catholic-hierarchy.org/diocese/dtrml.html  Code of canons of Oriental Churchs: https://www.intratext.com/IXT/ENG1199/_INDEX.HTM   Thank you for listening, and thank my family and friends for putting up with the massive time investment and for helping me out as needed. As always, feel free to email the show at Popeularhistory@gmail.com  If you would like to financially support Popeular history, go to www.patreon.com/Popeular. If you don't have any money to spare but still want to give back, pray and tell others– prayers and listeners are worth more than gold! IMAGE CRED: By Prathyush Thomas - Own work, GFDL 1.2, https://commons.wikimedia.org/w/index.php?curid=47706671  This episode's image is from Wikipedia since they're pretty chill about image-sharing as long as I credit them and I don't have time to go creating a new image-permission request every day, I've got stuff to talk about. Also, yes, I, a degreed librarian, consult Wikipedia during my research as they are generally a solid aggregator of resources. You have my permission to consult Wikipedia as well, just remember they are not a source in their own right or else citogenesis may occur (P.S. Randall Munroe is a treasure). TRANSCRIPT Welcome to Popeular History, a library of Catholic knowledge and insights brought to you daily. To help make this library as useful as possible, this episode includes show notes with links and a transcript. Also, despite my insistence that I'm trying to make my episodes shorter, today needs more groundwork than usual so it will be longer than usual. It wouldn't be very good of me to just say things that are true about today's cardinal without explaining them- this is meant to be a handy introduction, after all, and a lot of what comes up today needs a bit more introduction than usual, because today's cardinal has gotten up to a lot and we've got a lot of new titles and concepts to discuss to help you get your bearings. You'll see what I mean here in a minute. Isaac Thottumkal was born on June 15th, 1959, and I know that a certain percentage of you are already confused as you go to double-check the episode title. We'll get to that. Isaac is part of the overall Pakalomattam family, which is more relevant than you might think because for centuries the Archdeacons [pronounced Arkdiyakons] of India came either exclusively or almost exclusively from this family. And no, I haven't forgotten how to pronounce Archdeacon, it just so happens that in this cultural context that title is pronounced as Arkdiyakon, and it's not the worst thing that it has a different pronunciation, because we're not talking about a deacon as we know it in contemporary western Catholicism, or even an archdeacon. You see, back in the day, the Christians of India were part of the Church of the East, that is, the form of Christianity that came about from the Persian Empire. The Catholicos, that is, the head of the Church of the East, would appoint the Arkdiyakons who would head then the Church in India. Though from what I can tell the Arkdiyakons were not bishops- they were, in the end, deacons- they did have such baller titles as "Lord of the Christians". Now I mentioned Arkdiyakon basically being a family matter, specifically a Pakalomattam family matter, and I mean it. It was apparently straight-up patrilineal succession like you might expect from a traditional monarch, which is weird if you're used to clerical celibacy but as a rule the further east you go tradition-wise the less clerical celibacy applies, and also even in the west keep in mind there's less of an emphasis on that for deacons anyways. I should note that all of this is poorly sourced and there are some discrepancies with the traditions we have, so apply caution especially if you decide to go to the Pakalomattam family website I've linked in the show notes since that is functionally propaganda but it explains the general received tradition pretty well, from what I can tell. Breaking the Pakalomattam monopoly on control of the Church in India was a big priority for the Portuguese when they came onto the scene during colonial times and they were eventually mostly successful despite strong resistance. Obviously there's still a family tradition, but it's no longer the only way to go. Now, as a refresher, the global Catholic Church is made up of 24 sui iuris- that is, self-governing- churches. The Latin Church is the one you're probably most familiar with, and it's active in India, to be sure, thanks to the Portuguese and the Jesuits generally. But we'll set the Latins aside for a minute here. These days there are two indigenous sui iuris churches that serve the needs of Saint Thomas Christians, as India's native Christian community is known: the Syro-Malabar Catholic Church, and the Syro-Malankara Catholic Church. Isaac, and I think this is the longest I've gone without mentioning the cardinal of the day, but Isaac is from the Syro-Malankara tradition, which (unlike the Syro-Malabar) rejected Catholicism outright for many years but eventually signed up with the Pope through a reunion movement in the 1930s. If you know the Oxford Movement, it was sort of like that. Now that we're halfway through our target runtime, let's get to what's usually the second half of the first sentence. Isaac was born in Mukkoor, a village in the south Indian state of Kerala. Kerala has long been the heartland of the Thomas Christians, to the extent that I'm surprised when I see a Thomas Christian was born anywhere else in India. Isaac's initial priestly education was a normal mix of theology and philosophy, though I have to note that the seal of the Papal Seminary, where he did his theology training, appears to not only have the papal tiara and Peter's keys, but also in a wonderful touch in what appears to be a lion holding a sword. I mean sure, he'd go on to get a doctorate in ecumenical theology from the Angelicum in Rome, but that doesn't beat a lion holding a sword in my books. Anyways, in 1986 at the age of 26 he was ordained a priest for the recently-established Eparchy of Battery, an Eparchy being the Eastern equivalent of a Diocese, with Archeparchies also corresponding to Archdioceses. You get the idea. Isaac–now Fr. Thottumkal– was made Auxiliary Bishop of Trivandrum in 2001, Trivandrum being the mother see for the Syro Malankara Catholic Church. At that point he took the name Isaac Mar Cleemis, Mar or you may also see Mor being the normal honorific for a bishop in the Church of the East. He chose Cleemis in honor of the Church father Clement of Alexandria, who I'll get to at some point next year. His first spot as a full-on bishop–Eparch, really–came a couple years later, when in 2003 he was made Eparch of Tiruvalla. In 2006, the Eparchy was elevated to an archeparchy, and Thottumkal rose along with it, becoming an Archeparch. At that point, he added the honorific Baselios to his titles, bringing us to the the most common shorthand for him today: Baselios Cleemis. But his greatest promotion came the next year, and it's not actually him being made Cardinal. You see, in January 2007, the Bishop of Trivandrum passed away, and Mar Cleemis was unanimously elected as his replacement by the Episcopal Synod of Syro-Malankar Catholic Church. Back when Mar Cleemis had done his stint as an auxiliary for Trivandrum at the start of the new millenium, it was an archeparchy- nothing to scoff at. But I mentioned this was a greater promotion than being made a Cardinal. In the time since we last checked in, Trivandrum had been promoted the status of a Major Archdiocese– Major Archeparchy, rather, since we're in eparchy territory rather than diocese territory. According to canon 154 for the 1990 Code of canons of Oriental Churches which governs such things and which uses eparch and diocese interchangeably, quote: "Major archbishops hold the precedence of honor immediately after patriarchs" end quote, which does place them above Cardinals in precedence, given that patriarchs are the only ones above Cardinals, and we're putting them immediately below patriarchs. I know all these titles and terms are, well, a lot, and I am working on getting glossary episodes to link in the show notes. For now, at least you'll have the transcript to give you the spelling. Beyond the titles, Cleemis has gotten up to a lot, from building AIDS hospitals to founding the center of the Syro-Malankara Catholic Church in North America, to his roles in the Curia as a Cardinal and in India's Bishops conference. Baselios Cleemis was made a cardinal by Pope Benedict in his last consistory in 2012. Cleemis was the youngest Cardinal in the world at that time, and as the first Syro-Malankara Cardinal was one of four Eastern Catholic Cardinals to participate in the 2013 conclave that elected Pope Francis. Baselios Cardinal Cleemis is eligible to participate in future conclaves until he turns 80 in 2039. That's enough for today. I'm sure tomorrow will be a banger as we begin our Encyclopedia Catholica project with an introduction to Catholic cosmology.. Thank you for listening, God bless you all.

Scientific thought was rejuvenated in the 10th century as the Christians in the north came into contact with Islamic culture in Iberia.  Gerbert, a monk from Aurillac in Southern France played a key role in this process, introducing to Europe many innovations, such as the abacus,  the armillary sphere and new mathematics.  In doing so he revitalised teaching, particularly of the quadrivium and demonstrated to the Latins the advanced knowledge of the Greeks and Arabs. Contact: thecompletehistoryofscience@gmail.comTwitter: @complete_sciMusic Credit: Folk Round Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License

durée : 00:28:20 - Les grands cors anglais solos (3/4) : Latins et anglo-saxons - par : Christian Merlin - Portraits des personnalités qui ont marqué ce pupitre clé, occasion de réécouter ce hautbois grave si pénétrant qui est aussi le plus expressif et mélancolique de la famille des bois. - réalisé par : Marie Grout

Where is the attack of a bass anyway? Damian talked about wireframing production, mixing on small speakers, Pro Tools editing by hand, recording modular synths, pen and paper producing, how to get wide bass, and why you don't need no stinking mono! Get access to FREE mixing mini-course: https://MixMasterBundle.com My guest today is Damian Taylor a 10 x Grammy nominated producer, engineer, and mixer best known for his work with Bjork, The Prodigy, The Killers, Arcade Fire, UNKLE, TR/ST, Odette, The Temper Trap, City of the Sun, and Dizzy and recently for Bomba Estéreo's album “Deja” picking up 4 nominations between the Anglo and Latin Grammys, including an album of the year nomination at the Latins. Damian has also been a guest on the podcast previously for episode RSR316 where we talked about his background in recording. Damian hosts an online community The Complete Producer Network is a positive and supportive place for folks to talk about all aspects of creating and releasing music at www.completeproducer.net and there are a few music production programs within the network. The Mix Accelerator Process is all about ensuring your vision and creativity are in the driving seat when you mix. The Beats Accelerator Process establishes the foundations of instant creativity through a drum programming and practice system. Damian's Online Studio makes the community, learning, networking and collaborative aspects of multi-room studio facilities available in an online format for people anywhere in the world. Thanks so much to Colin Ramsay at GPS Management for making our introduction. THANKS TO OUR SPONSORS! https://UltimateMixingMasterclass.com https://www.Spectra1964.com https://MacSales.com/rockstars https://iZotope.com/Rockstars Save up to 50% off products, use code ROCK10 to get an additional 10% https://jzmic.com Use code ROCKSTAR to get 40% off the Vintage series mics plus get a FREE shock mount ($120 value) https://www.adam-audio.com https://RecordingStudioRockstars.com/Academy Use code ROCKSTAR to get 10% off https://www.thetoyboxstudio.com/ Listen to this guest's discography on Spotify: https://open.spotify.com/playlist/7yxD0GXOlhzpAAgcDVEwtW?si=79598e25e8e54b50 If you love the podcast, then please leave a review: https://RSRockstars.com/Review CLICK HERE FOR COMPLETE SHOW NOTES AT: https://RSRockstars.com/406

Remember way back when the Trojans were “eating their tables”? Well, in Book 11 their tables seem to be turning. Seems like just yesterday Aeneas was raging as Rambo and Turnus was carrying himself with Hector-like respectability. Sed ecce!—Aeneas is handing out truces like sticks of Big Red and actually validating hurt Latin feelings, while Turnus' allies are turning against him and blaming him for the whole mess. Even old Diomedes is once bitten, twice shy, telling the Latins there is no way he's tangling with Venus or her son ever again. So that's it? It's over? Not quite—Turnus has a couple of aces up his sleeve, including a spear-swift, water-walking, grain-skipping warrior maiden who is juuuuuust over the horizon.

He was born sometime in the mid-fourth century on an island in the Aegean. For a time he lived successfully in the world, receiving a good education in Constantinople, then serving for a time for the Prefect of the Praetorium. But, becoming aware of the vanity of worldly things, he answered Christ's call, gave away all his goods to the poor and entered a monastery in Syria. After four years in obedience, he came to feel that the security of monastic life was inconsistent with the Gospel command to take no thought for the morrow; so he withdrew to the desert, taking with him only his garment and the Book of the Gospel. There he lived alone for seven years.   At the end of this period he set out on an apostolic mission to Mesopotamia, where he brought many to Christ: the city prefect Rabbula was converted after Alexander brought down fire from heaven, and a band of brigands who accosted the Saint on the road were transformed into a monastic community. He finally fled the city when the Christians there rose up demanding that he be made bishop. He once again took up a solitary life in the desert beyond the Euphrates, spending the day in prayer and part of the night sheltered in a barrel. There he remained for forty years. His holiness gradually attracted more than four hundred disciples, whom Alexander organized into a monastic community. Each disciple owned only one tunic, and was required to give away anything that they did not need for that day. Despite this threadbare life, the monastery was able to set up and run a hospice for the poor!   Alexander was perplexed as to how the admonition Pray without ceasing (1 Thess. 5:17) could be fulfilled by frail human flesh, but after three years of fasting and prayer, God showed him a method. He organized his monks into four groups according to whether their native language was Greek, Latin, Syriac or Coptic, and the groups prayed in shifts throughout the day and night. Twenty-four divine services were appointed each day, and the monks would chant from the Psalter between services. The community henceforth came to be known as the Akoimetoi, the Unsleeping Ones. (Similar communities later sprang up in the West, practicing what was there called Laus Perennis; St Columban founded many of these.)   Always desiring to spread the holy Gospel, Saint Alexander sent companies of missionaries to the pagans of southern Egypt. He and a company of 150 disciples set out as a kind of traveling monastery, living entirely on the charity of the villages they visited. Eventually they settled in some abandoned baths in Antioch, setting up a there a monastery dedicated to the unceasing praise of God; but a jealous bishop drove them from the city. Making his way to Constantinople, he settled there with four monks. In a few days, more than four hundred monks had left their monasteries to join his community. The Saint organized them into three companies — Greeks, Latins and Syrians — and restored the program of unsleeping prayer that his community had practiced in Mesopotamia. Not surprisingly, his success aroused the envy and anger of the abbots whose monasteries had been nearly emptied; they managed to have him condemned as a Messalian at a council held in 426. (The Messalians were an over-spiritualizing sect who believed that the Christian life consisted exclusively of prayer.) Alexander was sent back to Syria, and most of his monks were imprisoned; but as soon as they were released, most fled the city to join him again. The Saint spent his last years traveling from place to place, founding monasteries, often persecuted, until he reposed in 430, 'to join the Angelic choirs which he had so well imitated on earth.' (Synaxarion)   The practice of unceasing praise, established by St Alexander, spread throughout the Empire. The Monastery of the Akoimetoi, founded by a St Marcellus, a successor of Alexander, was established in Constantinople and became a beacon to the Christian world. 'Even though it has not been retained in today's practice, the unceasing praise established by Saint Alexander was influential in the formation of the daily cycle of liturgical offices in the East and even more so in the West.' (Synaxarion)

He was born sometime in the mid-fourth century on an island in the Aegean. For a time he lived successfully in the world, receiving a good education in Constantinople, then serving for a time for the Prefect of the Praetorium. But, becoming aware of the vanity of worldly things, he answered Christ's call, gave away all his goods to the poor and entered a monastery in Syria. After four years in obedience, he came to feel that the security of monastic life was inconsistent with the Gospel command to take no thought for the morrow; so he withdrew to the desert, taking with him only his garment and the Book of the Gospel. There he lived alone for seven years.   At the end of this period he set out on an apostolic mission to Mesopotamia, where he brought many to Christ: the city prefect Rabbula was converted after Alexander brought down fire from heaven, and a band of brigands who accosted the Saint on the road were transformed into a monastic community. He finally fled the city when the Christians there rose up demanding that he be made bishop. He once again took up a solitary life in the desert beyond the Euphrates, spending the day in prayer and part of the night sheltered in a barrel. There he remained for forty years. His holiness gradually attracted more than four hundred disciples, whom Alexander organized into a monastic community. Each disciple owned only one tunic, and was required to give away anything that they did not need for that day. Despite this threadbare life, the monastery was able to set up and run a hospice for the poor!   Alexander was perplexed as to how the admonition Pray without ceasing (1 Thess. 5:17) could be fulfilled by frail human flesh, but after three years of fasting and prayer, God showed him a method. He organized his monks into four groups according to whether their native language was Greek, Latin, Syriac or Coptic, and the groups prayed in shifts throughout the day and night. Twenty-four divine services were appointed each day, and the monks would chant from the Psalter between services. The community henceforth came to be known as the Akoimetoi, the Unsleeping Ones. (Similar communities later sprang up in the West, practicing what was there called Laus Perennis; St Columban founded many of these.)   Always desiring to spread the holy Gospel, Saint Alexander sent companies of missionaries to the pagans of southern Egypt. He and a company of 150 disciples set out as a kind of traveling monastery, living entirely on the charity of the villages they visited. Eventually they settled in some abandoned baths in Antioch, setting up a there a monastery dedicated to the unceasing praise of God; but a jealous bishop drove them from the city. Making his way to Constantinople, he settled there with four monks. In a few days, more than four hundred monks had left their monasteries to join his community. The Saint organized them into three companies — Greeks, Latins and Syrians — and restored the program of unsleeping prayer that his community had practiced in Mesopotamia. Not surprisingly, his success aroused the envy and anger of the abbots whose monasteries had been nearly emptied; they managed to have him condemned as a Messalian at a council held in 426. (The Messalians were an over-spiritualizing sect who believed that the Christian life consisted exclusively of prayer.) Alexander was sent back to Syria, and most of his monks were imprisoned; but as soon as they were released, most fled the city to join him again. The Saint spent his last years traveling from place to place, founding monasteries, often persecuted, until he reposed in 430, 'to join the Angelic choirs which he had so well imitated on earth.' (Synaxarion)   The practice of unceasing praise, established by St Alexander, spread throughout the Empire. The Monastery of the Akoimetoi, founded by a St Marcellus, a successor of Alexander, was established in Constantinople and became a beacon to the Christian world. 'Even though it has not been retained in today's practice, the unceasing praise established by Saint Alexander was influential in the formation of the daily cycle of liturgical offices in the East and even more so in the West.' (Synaxarion)

We discuss what happened once the Latins started looting. How were the Byzantines treated? What was taken and what has survived? Hosted on Acast. See acast.com/privacy for more information.

The Latins assault the city and Alexios Angelos Komnenos flees. Alexios Angelos becomes Emperor and empties the treasury into the Crusaders' hands. But when he runs out of money the two sides face an inevitable confrontation.Period: 1203-4 Hosted on Acast. See acast.com/privacy for more information.

Manuel deals with the aftermath of the Battle of Myriokephalon. He is left out of an Italian peace conference and must negotiate a peace of his own in Anatolia. He continues his efforts to position Byzantium as a friend of the Latins. And we look at his church and financial policies.Period: 1176-80 See acast.com/privacy for privacy and opt-out information.