Podcasts about Middle Ages

In this midyear news roundup episode of Recovery in the Middle Ages, Mike and Nat discuss the most significant addiction and recovery stories of 2025. From the federal crackdown on kratom's potent opioid-like compound to San Francisco's hard pivot away from harm reduction, we're breaking down what these changes mean for people in and around recovery. We'll also explore why New York's overdose death rate just dropped like a rock, how Scotland's first legal injection site is making waves, and why India's rehab clinics are overflowing.  It's our first episode since February so buckle up. We've got some personal updates and reflections on the last five months that will be of interest to one and all. *This podcast does not provide medical advice, diagnosis, or treatment. Always seek the advice of your healthcare provider with any questions you may have regarding a medical condition or treatment.* Please remember to SUBSCRIBE to the podcast on your favorite platform to get the latest episode delivered right to your devices as soon as it's released. LINKS: We are a listener-supported podcast. If you like what we're doing here at RMA and want to support the show, JOIN THE RECOVERY IN THE MIDDLE AGES PATREON  Our sole mission is to help other people achieve sobriety and become their best, most authentic selves. As little as $3 a month makes a big difference and helps us keep the lights on.  https://www.patreon.com/RecoveryintheMiddleAges As always, we thank you for your support.  RMA ON YOUTUBE FOLLOW US ON TWITTER  Facebook Page We also have a Facebook Group! Request to join the group. It's a private space for continuing the discussion of what Nat and Mike talk about on the podcast. Hope to see you there. PLEASE leave us a 5 star review on I-Tunes if you're enjoying the show and SUBSCRIBE to get the latest episodes.  Email: MikeR@middleagesrecovery.com Natx@middleagesrecovery.com We all have a story. Tell us yours and we'll share it on the show! E-Mail your story to miker@middleagesrecovery.com If you're in trouble with substance abuse and need help, reach out. There are thousands of people who have put problems with addiction in their rear-view mirrors and you can be one of them. While we neither endorse nor condemn any particular program, the sheer number of available AA and NA meetings suggest that reaching out to those organizations would be a good first step, (but maybe not the last step), on your road to recovery.   https://www.aa.org/ https://www.na.org/meetingsearch/ Marijuana Anonymous (just in case): This Naked Mind  

Dante the pilgrim, Virgil, and Statius begin the ever-quickening ascent to the final terrace of Mount Purgatory. As he climbs, the pilgrim has a question about the gluttons on the previous terrace . . . but it's really a question that's been brewing since almost the opening of COMEDY itself.Join me, Mark Scarbrough, as we look at the opening lines of PURGATORIO, Canto XXV, a canto that was often treated as a scientific treatise in the late Middle Ages and early Renaissance but that is now too often dismissed as a medieval curiosity: Statius's wild discussion of embryology.If you'd like to support this work, please consider a one-time donation or a very small monthly stipend to underwrite the many hosting, licensing, editing, streaming, and royalty fees by using this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[01:29] My English translation of the passage: PURGATORIO, Canto XXV, lines 1 - 21. If you'd like to read along or continue the conversation with me, please find the entry for this episode on my website, markscarbrough.com.[03:33] PURGATORIO's Canto XXV is a bridge between gluttony and lust, as well as a bridge between two important discussions of poetry.[07:04] We get a brief glimpse of Jerusalem as we hurry up the stairs.[09:42] Is there symbolism or even allegory in the notion that the narrow stairs "unpairs" the travelers?[11:48] The pilgrim is a baby stork--he wants to fly but still needs parental protection.[15:30] The pilgrim Dante finally asks the central problem of corporeality that has troubled COMEDY almost since its beginning.[18:43] Rereading the passage: PURGATORIO, Canto XXV, lines 1 - 21.

Oak gall ink was the most popular ink in Europe from the Middle Ages to the 19th century. The Book of Kells from A.D. 800, the Magna Carta, and the Declaration of Independence were all written in gall ink.

Step into a torch-lit world where dragons weren't just monsters—they were symbols of power, chaos, faith and fear. Dr. Eleanor Janega explores the fire-breathing creatures that haunted the imagination of the Middle Ages. From the serpentine wyrms lurking beneath castles to the crowned basilisks whose gaze could kill, dragons shaped medieval mythology, religion and heraldry in profound ways.Eleanor is joined by Dr. Sam Riches to uncover how dragons were used to represent everything from Satanic evil to royal might.MOREMonsters of the Medieval Apocalypsehttps://open.spotify.com/episode/54HitUMboNBFWtOJQhvH3HMedieval Monsters, Ghosts & Werewolveshttps://open.spotify.com/episode/0daEokZMvacfQVvHeHcZyeGone Medieval is presented by Dr. Eleanor Janega. It was edited by Tim Arstall, the producer is Rob Weinberg. The senior producer is Anne-Marie Luff.All music used is courtesy of Epidemic Sounds.Gone Medieval is a History Hit podcast.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. You can take part in our listener survey here: https://insights.historyhit.com/history-hit-podcast-always-on

While we sometimes talk about how the practice of medicine has evolved over time from pure magic and ritual to science-based practice, we often ignore the practice of veterinary medicine and how it evolved and developed.   If anything, people of the Middle Ages were more dependent on their animals and often had a very strong bond, so there was a large market for people that could heal everything from dogs to horses with their magic incantations and folk remedies. Take a listen and find out all about it.

A mind-blowing excerpt from The Gnostic Knights Templar with Helena B. Scott. Get ready also for doses of Black Madonna, the Gnostic Sophia, Irish Mysticism, orthodox censorship, and all the other elements of my podcast when I delve into the Middle Ages. Check out the full interview: https://thegodabovegod.com/the-gnostic-knights-templar/

The Middle Ages sure are some dark ages. Content warning for discussion of suicide.  This Week: We play the Middle Ages chapter of Live A Live! Next Week: We finish Live A Live! Visit rpgbook.club to pitch in and unlock cool rewards, including a weekly bonus episode! Check out https://linktr.ee/rpgbookclub for our Discord server and our socials!

Check out as we talk about the great tile laying game Middle Ages, designed by Marc André and published by Studio H. https://mfgcast.com/wp-content/uploads/2025/07/Episode_522_Final.mp3

Have you ever wondered what famous people would look like if they lived in the Middle Ages? If Einstein was born in the 1500s, his hair would definitely be slicker and probably parted in the middle. And what if Selena Gomez had been born in the 1920s? I think she would be pictured wearing a beautiful polka dot dress, with a short hairdo and a cloche hat. Would Brad Pitt also be considered one of the most beautiful men alive back in Ancient Egypt? #brightside Animation is created by Bright Side. ---------------------------------------------------------------------------------------- Music by Epidemic Sound https://www.epidemicsound.com Check our Bright Side podcast on Spotify and leave a positive review! https://open.spotify.com/show/0hUkPxD... Subscribe to Bright Side: https://goo.gl/rQTJZz ---------------------------------------------------------------------------------------- Our Social Media: Facebook:   / brightside   Instagram:   / brightside.official   TikTok: https://www.tiktok.com/@brightside.of... Stock materials (photos, footages and other): https://www.depositphotos.com https://www.shutterstock.com https://www.eastnews.ru ---------------------------------------------------------------------------------------- For more videos and articles visit: http://www.brightside.me Learn more about your ad choices. Visit megaphone.fm/adchoices

Friends of the Rosary,Today, July 26, is the Memorial of Saints Joachim and Anne, the parents of the Blessed Virgin Mary, the grandparents of Jesus, and the patron saints of all grandparents.They played an important part in the work of the Redemption. In their home, the Virgin Mary was educated to be the Mother of God. The Scripture is silent about the grandparents of Jesus. The Protoevanglium of James (c. 150) relates the story of Anne and Joachim, who were cured of their infertility with the gift of the child Mary.Joachim was a prominent and respected man who had no children, and he and his wife, Anne, looked upon this as a punishment from God. In answer to their prayers, Mary was born and was dedicated to God at a very early age. The Veneration of Anne and Joachim in the East dates from the 7th century.From the Middle Ages, numerous churches, chapels, and confraternities were dedicated to St. Anne. In the West, Anne became popular in the Middle Ages, invoked by infertile couples and women in childbirth.Ave Maria!Jesus, I Trust In You!Come, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play• ⁠July 26, 2025, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

In this episode, host Ellie Woodacre interviews the winner of the Royal Studies Journal PGR/ECR Article Prize Winner for 2025, Patrik Pastrnak. We discuss his research on bridal journeys, what can go wrong at royal weddings and his prize winning article (see link below).Article: Mechanics of Royal Generosity: The Gifts from the Wedding of King Matthias Corvinus and Beatrice of Aragon (1476), Speculum 98.3 (2023) https://www.journals.uchicago.edu/doi/10.1086/725011Guest Bio: Patrik Pastrnak is an assistant professor at the Department of History, Palacky University Olomouc (Czech Republic). He earned a DPhil degree at New College, Oxford, where he held the Robert Oresko Memorial Scholarship. He is interested in royal nuptials and wedding journeys in medieval and early modern times, as well as court, queenship, royal, festival, and Neo-Latin studies in Europe (mostly Central Europe and Italy). He is the author of Dynasty in motion. Wedding journeys in late medieval and early modern Europe (Routledge, 2023) and several other studies on the topic of travelling, wedding ceremonies, and rituals. His current project deals with Bohemian queenship in the late Middle Ages. 

The spread of the contagion tends to be a function of how connected the victims are to each other. So students at a small town high school, or workers on a factory floor, or even nuns in a convent.这种"传染"的传播程度往往取决于受害者之间的关联性。比如小镇高中的学生、工厂工人，甚至修道院的修女。In the Middle Ages, there were several cases reported in Europe in convents, including one extended case in France where a nun supposedly began meowing uncontrollably, only to have that symptom spread to the rest of the nuns in the convent.中世纪欧洲就记录过数起修道院群体癔症，其中法国一起持续事件中，一名修女突然无法控制地学猫叫，随后症状传染了整个修道院。And then, of course, there's the witches of Salem, right? Perhaps the archetypical women being hysterical. Many now believe that that was a mass psychogenic illness.还有著名的塞勒姆女巫审判事件——如今许多人认为那正是一场群体性心因疾病，堪称"女性歇斯底里"的典型案例。Why does it happen? There's usually some sort of underlying stress or trauma affecting the people involved.为何会出现这种现象？通常与当事人承受的压力或创伤有关。Like, for example, in the fall of 2001, when a mystery rash broke out in grade schools around the country, at least dozens and dozens of schools, hundreds of students affected.例如2001年秋天，全美数十所小学爆发神秘皮疹，数百名学生受影响。The rash would pass from student to student during the day in the school but then often disappear when the kid went home at night. And then it would reappear the next day and begin spreading all over again.皮疹白天在校内传播，晚上学生回家后却常会消退，次日返校又再度爆发。Tests showed no bacteria, no virus, no toxic exposure that would explain it. Turns out what may have been happening is that it was fear of toxic exposure that caused the contagion.检测未发现细菌、病毒或毒素。真相可能是：对有毒物质的恐惧引发了这场"传染"。In fact, the mystery rash began on the very day that the news reported that a man in Florida had been diagnosed with anthrax, just weeks after they began appearing in envelopes after September 11th in people's mailboxes.事实上，神秘皮疹爆发当日，新闻正报道佛罗里达州发现炭疽病例——就在9·11事件后带炭疽菌信封出现的几周内。Many epidemiologists now believe that the post-9/11 rash was a mass psychogenic illness, a real physical expression of the collective anxiety those kids were feeling at the time.许多流行病学家现在认为，这场后9·11皮疹是群体性心因疾病，是孩子们集体焦虑的躯体化表现。It's actually why I don't even care for the phrase "mass psychogenic illness." It's more polite, perhaps, but it's "mass hysteria" that really gets the messiness of it.这正是我不喜欢"群体性心因疾病"这个术语的原因——它更礼貌，但"群体癔症"才真正捕捉到其中的混乱本质。It's not just medical. It's not just psychological. It's social. It's cultural. It's about all of us.它不仅是医学或心理学问题，更是社会文化现象，关乎我们所有人。And it's not just women. You may have heard of Havana Syndrome. That's the neurological medical mystery affecting foreign workers in the United States and in Canada. Many people believe that that is a mass psychogenic illness.不仅限于女性。比如"哈瓦那综合征"——这个影响美加外交人员的神经医学谜团，就被许多人认为是群体心因性疾病。And these things don't just happen anywhere. They tend to happen at the stress points in the culture. Or as one expert put it to me, they tend to happen in the fissures of society.这类事件往往爆发于文化压力点。正如一位专家所言："它们总在社会裂缝中滋生"。I want to play you some more tape. These are all taken from police body cams of police officers in the field. In each instance, the police officer has just come into contact with the street drug fentanyl.请听这些警用执法记录仪片段——每位警官都声称刚接触了毒品芬太尼。It's so weird, man. He said he's floating. His legs are tingling. Yeah, yeah, my toes are tingling. We have fentanyl! We have fentanyl! You're good, you're good. You're good. Keep breathing. Hey, stay with me, OK? It's warrant officer. Possible exposure to fentanyl. I'm getting my -- you got yours out? All right. Relax."太诡异了，他说自己在飘""我脚趾发麻""是芬太尼！坚持住！""我是巡警，可能接触了芬太尼""快拿解毒剂"...You may have seen or heard footage like this in the news. It pops up all the time. Local新闻最爱这种戏剧性画面。我们追踪到332起类似案例——警员因"接触芬太尼"出现昏厥、刺痛、心跳加速等症状。But of those 332 cases that we were able to track the number of actual toxicology reports that showed fentanyl in those police officers' system at the time, as far as we can tell, one.但在这332起案例中，有确切毒理学报告证明警员体内含芬太尼的——据我们核实——仅1例。At a state prison in Alaska. And even that one hasn't been independently confirmed. In fact, the American Society of Medical Toxicology says it is near impossible to overdose on fentanyl in this way.（那例还在阿拉斯加州监狱，且未获独立验证。）美国医学毒理学会明确指出：这种接触方式几乎不可能导致芬太尼过量。And yet, it keeps happening. But it doesn't happen to doctors and nurses who handle fentanyl in hospital settings. It doesn't even really happen to fentanyl abusers who are obviously handling the drug all the time.然而事件仍在发生。奇怪的是，医院接触芬太尼的医护从未出现类似症状，长期接触毒品的瘾君子也不例外。It's only in this one specific preexisting social group: police officers, male police officers, incidentally.唯独这个特定群体——顺便说一句，主要是男性警官——反复出现这种状况。

Some of the most venerated objects in many different religions are holy relics.  Relics offer a tangible connection to significant figures in various religious traditions, and they are often highly prized and sought after. In the Middle Ages, relics became a big business, and if a church had the right relics, it could boost a local economy. It became such a big business that many people began to question their authenticity.  Learn more about relics, their authenticity, and the historical business surrounding them on this episode of Everything Everywhere Daily. Sponsors Quince Go to quince.com/daily for 365-day returns, plus free shipping on your order! Mint Mobile Get your 3-month Unlimited wireless plan for just 15 bucks a month at mintmobile.com/eed Jerry Compare quotes and coverages side-by-side from up to 50 top insurers at jerry.ai/daily American Scandal Follow American Scandal on the Wondery App or wherever you get your podcasts. Subscribe to the podcast!  https://everything-everywhere.com/everything-everywhere-daily-podcast/ -------------------------------- Executive Producer: Charles Daniel Associate Producers: Austin Oetken & Cameron Kieffer   Become a supporter on Patreon: https://www.patreon.com/everythingeverywhere Update your podcast app at newpodcastapps.com Discord Server: https://discord.gg/UkRUJFh Instagram: https://www.instagram.com/everythingeverywhere/ Facebook Group: https://www.facebook.com/groups/everythingeverywheredaily Twitter: https://twitter.com/everywheretrip Website: https://everything-everywhere.com/  Disce aliquid novi cotidie Learn more about your ad choices. Visit megaphone.fm/adchoices

Was the Italian Renaissance really a “Golden Age”? And if so, would anyone living through it have actually noticed? In this week's episode of The More Freedom Foundation Podcast, Robert Morris dives deep into the myths and realities of history's most romanticized era. Inspired by Ada Palmer's Inventing the Renaissance: Myths of a Golden Age, Rob shares his growing fascination with the period—and why Palmer's perspective has reshaped how he sees it.We also contrast that thoughtful take with William Manchester's A World Lit Only by Fire, a bestselling but quite crap take on the Middle Ages and Renaissance that Rob feels misses the mark. From artistic masterpieces and humanist philosophy to the messier truths of war, plague, and inequality, we explore what makes a “Golden Age” in the first place—and whether the glow comes from hindsight more than history.⁠⁠⁠Patreon⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Website⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Books⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Twitter⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠TikTok

This Week: We play the Near Future chapter of Live A Live! Next Week: We play the Middle Ages chapter of Live A Live! Visit rpgbook.club to pitch in and unlock cool rewards, including a weekly bonus episode! Check out https://linktr.ee/rpgbookclub for our Discord server and our socials!

In this week's episode, we take a look at how the meaning of words can shift and evolve over time, and the challenges and opportunities that can create for writers. This coupon code will get you 25% off the ebooks in the Malison series at my Payhip store: MALISONJULY25 The coupon code is valid through August 12, 2025. So if you need a new ebook this summer, we've got you covered! TRANSCRIPT 00:00:00 Introduction and Writing Updates Hello, everyone. Welcome to Episode 260 of The Pulp Writer Show. My name is Jonathan Moeller. Today is July 19, 2025, and today we are reflecting on how the meaning of words changes over time. We will also have Coupon of the Week, an update on my current writing and audiobook projects, and Question of the Week. So let's start off with Coupon of the Week. This week's coupon code will get you 25% off the ebooks in the Malison series at my Payhip store, and that is MALISONJULY25. And as always, both the coupon code and the links to my Payhip store will be available in the show notes. This coupon code is valid through August the 12th, 2025. So if you need a new series of ebooks to read for this summer, we have got you covered. Now for an update on my current writing projects. I'm pleased to report that Stealth and Spells Online: The Final Quest, the final book in the Stealth and Spells trilogy, is now out and you get it at Amazon and Kindle Unlimited. People have read it, have liked it, so I'm pleased that people are enjoying the ending to the trilogy. Now that that is out, my next major project will be Ghost in the Siege, the sixth and final book of the Ghost Armor series. I am 32,000 words into the rough draft, and I think it's going to be about 100,000 words, give or take. I am also 2,000 words into Blade of Flames, which will be the first book in my new epic fantasy Blades of Ruin series, which will be set in the realm of Owyllain about a hundred years after the end of The Shield War. So listen for more updates on that coming later as I work on it. In audiobook news, both Ghost in the Corruption (as excellently narrated by Hollis McCarthy) and Shield of Battle (as excellently narrated by Brad Wills) actually came out on the same day, so as of right now, you can get them at Audible, Apple, Amazon, Google Play, Kobo, and my Payhip store. There's usually a few more stores in the mix, but I've been having trouble with Findaway Audio and I'm looking into different audiobook distributors. So hopefully we will have some progress on that soon. So that's where I'm at with my current writing and audiobook projects. 00:02:07 Question of the Week Now it's time for Question of the Week, which is intended to inspire interesting discussions of enjoyable topics. This week's question, do you get food delivery? Do you ever have pizzas delivered or perhaps a sandwich from a place that does delivery, or do you use some of the various delivery services that have sprung up in the last 10 years like DoorDash, Grubhub, or Uber Eats? No wrong answers obviously, since everyone's circumstances are different. The inspiration for this question was a massive online discussion I saw about the etiquette of tipping DoorDash drivers, and since I had never used DoorDash or a similar service, I realized it was yet another massive technological and cultural shift that I had that happened to miss me out. So I was curious about what people thought about it, and as you expect, we had a range of answers. Perry says: No, and we haven't for years. We live too far away to make it worthwhile, even if we wanted to. Sarah says: I do very rarely get cooked food delivery, and then almost always pizza for the kids when I feel really sick. However, as a Walmart Plus member, I routinely get grocery delivery. I'm pregnant and homeschool three of my four kids (the littlest is too young for formal schooling). It saves me so much time to only have to bring it in the house. The time savings is about 90 minutes on an average week. I sometimes do grocery pickup, which my husband grabs on the way home for an hour time savings, since it is on his way home, but since he works awful hours, it's simpler for me to get the groceries than for him to grab them after a twelve hour day. Of course, feeding six mouths (and usually my dad too for a seventh), we have multiple short runs to Walmart throughout the week for stuff we run out of or general merchandise needs for home maintenance, so we managed to hit lots of in-store time and sales that we would otherwise miss too. Mary says: No, even for Chinese takeout, we would call in the order and pick it up, and I haven't done that for years. Justin says: No food delivery for me, thanks. It's not available where I am, but even living in a college town, I always picked it up. Norma says: I do have Italian food delivered because they have delivery in-house. Have never used a delivery company, but I just heard from my grandson that he's working for one while at university. David says: Maybe once or twice a year I'll get delivery for pizza. Everything else is pickup or eaten at the restaurant. I'm not pressed for time, so having it delivered doesn't make sense. Tracy says: I get pizza delivered from Papa John's. John says: When I lived in Houston, I rarely got anything delivered since it was as fast to just go out and get it myself. Now I live way out in the woods. Nobody delivers that far out, so I usually have to go get it for myself. I usually prefer to cook for myself. Michael says: Alas, I am far too fond of such services (as reflected by my Winnie the Pooh body shape). I live in the middle of the most densely urbanized city in the country, with the result that there are at least 40 takeaways and restaurants within a mile or so radius of my home. While I usually go out if getting takeaway, sometimes an Uber Eats or a Deliveroo is too tempting! For myself, as you might've guessed when I said that I missed out on DoorDash and Uber Eats, the answer is no, I don't get food delivery. I think it might've been over 25 years since I last had a pizza delivery. I did occasionally when I was a teenager and in college. When I moved out into the adult world, I never did. The reasons were one, I was extremely broke, and two, at the time I lived near a university campus with all the attendant fast food places that surrounded it. So if I wanted fast food, I'd get a bunch of stuff within walking distance. If I wanted fast food on a workday, all I had to do is just go through the drive-through on my way home. Anyway, as I got older, the habit of never ordering delivery solidified, which is probably just as well because services like DoorDash and Uber Eats look massively expensive, even before the social etiquette question of tipping arises. These days, if I want fast food or a pizza, I would go get it myself (or more likely persuade myself that I'd really be better off to stay at home and eat vegetables and lean protein). Though it is interesting given the range of the responses, it's a good reminder that people's circumstances can vary wildly and something that would be a waste of time or money for one person might actually be very advantageous for another. 00:05:51 Word Meanings and Chivalry And now onto our main topic. It is interesting to reflect how the meaning of words shifts over time and how a word can sometimes long outlast its original purpose and meaning. “Mile” is a good example, since it's originally derived from the distance covered by a Roman soldier marching a thousand steps. Nowadays, the usage of miles has nothing to do with marching Romans, and most of the world uses kilometers anyway, but the name remains, having long outlived its original meaning. “Chivalry” is another good example. Nowadays, chivalry or chivalrous typically means a man acting in a deferential way to a woman- holding the door, pulling out a chair for her, taking her coat, standing when she approaches the table, et cetera that an individual woman will either find charming, annoying, patronizing, or perhaps some combination of the three depending on her particular disposition and her opinion of the man in question. But that definition of the word chivalry is only a ghostly relic of what it used to mean. Chivalry comes originally from the French word “chevalier”, which means “mounted warrior on horseback”, which was a French term for the medieval knight In the Middle Ages, the term chivalry both referred to the expected conduct of a knight and in a larger sense knighthood as an institution or perhaps the proper behavior expected of the knightly warrior class as a whole. Medieval knighthood originated from essentially three sources. First, the practice of barbarian kings and chieftains, gathering a “comtitatus” around them, a group of chosen warriors who lived with him and were expected to die with him if necessary. Two, the influence of the medieval Catholic church and three, how a combination of the stirrup, the lance, and heavy armor meant that cavalry dominated the battlefield for most of the Middle Ages. Number three meant that knighthood was usually available only to the wealthy. The knight fought on horseback and fighting on foot was for lesser men, peasants, serfs, and churls. Horse mounted combat was the knight's defining trait. Horses were (and still are) very expensive and suitable armor and weapons were likewise expensive. Additionally, learning to ride a horse in battle while effectively wielding melee weapons was a difficult endeavor, which meant that the boys and men who did needed to make a full-time profession of it, which again, limited knighthood to those able to afford it. A lot of what we think of as chivalric behavior evolved out of the medieval churches efforts to control and regulate knighthood. Early medieval knights were essentially armed thugs employed by local warlords. The early history of feudalism in post-Roman Western Europe tends to boil down to “local warlordism” based around holding land, with centralized states only slowly developing. In the late 800s-900s A.D., the church advocated movements like the Peace of God, which tried to instruct knights and nobles not to kill or rob women, children, the elderly monks, nuns, priests, and other non-combatants and the Truce of God, which tried to unsuccessfully ban fighting on holy days and any possible holidays. The fact that the church felt the need to be that specific shows just how widespread that kind of local warfare was. While many knights adopted the external forms of piety, movements like the Peace of God and the Truce of God did little to dissuade them from practical business of looting and seizing as much land as they could hold. Evidence of this is found in the First Crusade and the subsequent crusades. One of the motivations for the First Crusade was to drain off a lot of the belligerent young knights out of Western Europe and send them off to fight “infidels” in the Holy Land instead of making trouble at home. “Chivalry” as a code of conduct developed out of the combination of the fact that it was expensive to be a knight and the church's attempts to regulate it. That meant that knighthood saw itself as a distinct social class with standards of expected behavior. A knight was supposed to be pious. He should show no fear and charge to meet the enemy without hesitation. A knight fought on horseback (fighting on foot was for lesser men). A knight should be reverent towards the church and obey his lord unquestionably. He also should show courtesy to women of noble rank. This did not apply to peasants and townswomen. He also should develop romantic love for an unattainable married woman (since marriage between nobles was usually for reasons of power and not love) and should use that unrequited love to spur him on to feats of valor. A knight should also be generous and open-handed to the poor and to his fellows. Now, all of this sounds good, but in practice a lot of these virtues twisted around into vices. Fearlessness in battle turned into arrogance and delusions of invincibility. One of the reasons France did so badly for much of the Hundred Years' War was because the French knights insisted on charging into battle at once to demonstrate their knightly valor and prowess, which let them get slaughtered en masse by English longbowmen. Additionally, readiness to fight evolved into fighting for any excuse at all, which frequently led to wars both ruinous and utterly pointless. Knighthood's class awareness often cause nobles to treat warfare as a chivalric adventure, which was not conducive to sound strategy leading to victory. Generally, the most successful medieval monarchs were those like Henry II of England, Edward I of England, Charles V of France, and Philip II Augustus of France, who did not allow knightly virtues to get in the way of hardheaded practical policy. Generosity turned into extravagant displays of public magnificence, which in turn meant attempting to squeeze more tax money out of the peasants and merchants. A knight's respect towards the church often meant giving large donations to have Masses set in perpetuity for his soul after a lifetime of plunder. And of course, knight might have unrequited Lancelot-style love for an unattainable, married noblewoman. But in practice, many knights had many, many illegitimate children, sometimes with their “unattainable” married noblewomen. Moralistic writers in every century of the Middle Ages bemoan the laziness, greed, and luxurious living of their contemporary knights and frequently exhorted them to return to the heartier, more virtuous knights of the past years. Even the Middle Ages had the Nostalgia Filter. As is so often the case with institutions that have outlived their useful utility, knighthood was never really reformed, but eventually became obsolete. By the end of the Hundred Years' War, the French King maintained a professional standing army, which is far more useful than giving land to nobles and attempting to get knights out of them through feudal obligations. Other nations soon follow suit. Longbows and Crossbows heralded the weakness of armor, and then gave way to trained infantry soldiers equipped with firearms. Horsemen remained an important part of warfare for centuries, since they were vital for scouting and attacking unprepared infantry formations. The American Civil War was the first truly industrial war, and yet the Civil War still had numerous significant cavalry battles, but the armored knights' days as master of the battlefield were over, and while knights remained part of the upper class, knighthood gradually became a ceremonial honor that had nothing to do with its original purpose of mounted warfare. Recently, filmmaker Christopher Nolan became Sir Christopher Nolan, Knight Bachelor of the United Kingdom, for reasons entirely unrelated to wielding a lance on horseback while wearing heavy armor. So as we can see, the word “chivalry” has a long, long history. So it is amusing to see how the last remnant of its original meaning in the modern era is to hold the door open for women. It occurred to me as I wrote this out that the reason I'm a fantasy novelist and not a historian is that I thought “hmm, there's the ideas for like twelve different books in all of this.” Which, I suppose, is perhaps the point. Chivalric knighthood was something of a myth even in its own time, but the myth inspired some great stories over the centuries. So that is it for this week. Thank you for listening to The Pulp Writer Show. I hope you found the show useful. I a reminder that you can listen to all the back episodes at https://thepulpwritershow.com. If you enjoyed the podcast, please leave your review on your podcasting platform of choice. Stay safe and stay healthy and see you all next week.

התוכן 1) כתיב "פקודי ה' ישרים משמחי לב", וקאי על לימוד הלכות שבתורה בכלל. ומ"מ ישנם ענינים שבהם מודגשת ענין השמחה. דאע"פ ש"שמחה של מצוה" היא מצד קיום רצונו ית', שזה שווה בכל המצוות, אבל השמחה צריכה לחדור גם את השכל, וזה בא בעיקר ע"י שזה ענין של שמחה גלוי' גם עפ"י הבנת השכל. מבין ענינים של שמחה גלוי' שבתורה, מתאים בימים אלו, בין המצרים, לימוד הלכות גאולה, ובמיוחד, מכיון שמדובר בימי חורבן ביהמ"ק – הלכות בנין המקדש, וגם ירושלים – העיר הנבחר לבנין המקדש, "ציון (ירושלים) במשפט תפדה". דהנה אע"פ שדובר על הצעה זו בשנה מסויימת, אבל היא עדיין קיימת כ"ז שטעם ההצעה קיים. 2) ה"צריך עיון גדול" איך מתאים מ"ש אדמו"ר האמצעי בקשר למאורעות של ימי הביניים ש"לא תקום פעמיים צרה" ר"ל עם מה שעבר דורנו – אסור שזה יפגע ח"ו בבטחון בה', ש"לא ינום ולא יישן שומר ישראל" (גם) הנמצאים באה"ק, שנתן ה' לכאו"א מישראל, ובביאת המשיח – יקבל כ"א את חלקו. ומזרזים א"ז ע"י לימוד התורה וקיום המצוות מתוך בטחון עצום בהקב"ה, ואז יראו בנחמת ציון וירושלים מיד.ב' חלקים משיחת מוצש"פ פינחס מבה"ח מנחם-אב ה'תשל"ח ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=21-07-2025 Synopsis (1) The verse says in Tehillim, “The orders of Hashem are upright, causing the heart to rejoice,” referring generally to the study of halacha. Nevertheless, there are some areas where joy is particularly emphasized, because although the joy of a mitzvah derives from fulfilling Hashem's will, which is equal in all mitzvos, the joy must also permeate the intellect, and this occurs primarily when it comes to Torah topics that openly involve joy. One such topic is the halachos of the Redemption, which is particularly appropriate during the Three Weeks, especially the laws pertaining to the building of the Beis Hamikdash and those pertaining to Yerushalayim, the city chosen for building the Beis Hamikdash – “Tzion (Yerushalayim) will be redeemed through justice.” Although the suggestion to study these laws during the Three Weeks was made in a certain year, the suggestion remains in force as long as the reason behind it remains in place. (2) Much examination is required to explain how the Mitteler Rebbe's statement that after the persecution of the Middle Ages, “the trouble will not rise twice” accords with the events endured by this generation. Nevertheless, this must not chas v'shalom diminish one's trust in Hashem, Who is the “Guardian of the Jewish people Who neither slumbers nor sleeps, including for those in the Holy Land, which Hashem gave to every Jew, each of whom will receive their portion of the Land with the coming of Moshiach. This will be hastened by studying Torah and doing mitzvos with tremendous trust in Hashem, and then the Jewish people will witness the consolation of Tzion and Yerushalayim immediately.2 excerpts from sichah of Motzaei Shabbos parashas Pinchas, 5738 For a transcript in English of the Sicha: https://thedailysicha.com/?date=21-07-2025

Please welcome Dr Thomas W Smith and we're going to talk about the epistolary culture in the middle ages and how can we relate to it today.Find Tom:https://thomaswsmith.co.uk/https://www.instagram.com/medieval_tom/https://linktr.ee/twsmithRewriting the First Crusade:https://boydellandbrewer.com/book/rewriting-the-first-crusade/Curia & Crusade:https://www.brepols.net/products/IS-9782503552972-1Petitions and Strategies of Persuasion in the Middle Ages:https://boydellandbrewer.com/book/petitions-and-strategies-of-persuasion-in-the-middle-ages/Find Baroque:https://www.ifitaintbaroquepodcast.art/https://www.reignoflondon.com/https://substack.com/@ifitaintbaroquepodcastSupport Baroque:https://www.patreon.com/c/Ifitaintbaroquepodcast/https://buymeacoffee.com/ifitaintbaroqueIf you would like to join Natalie on her walking tours in London with Reign of London:Saxons to Stuarts:https://www.getyourguide.com/london-l57/london-the-royal-british-kings-and-queens-walking-tour-t426011/Stuarts to Windsors:https://www.getyourguide.com/london-l57/royal-london-georgian-and-windsor-monarchs-walking-tour-t481355 .For more history fodder please visit https://www.ifitaintbaroquepodcast.art/ and https://www.reignoflondon.com/ Hosted on Acast. See acast.com/privacy for more information.

Today Razib talks to David  Gress, a Danish historian. The son of an American literary scholar and a Danish writer, he grew up in Denmark, read Classics at Cambridge, and then earned a Ph.D. in medieval history from Bryn Mawr College in the US in 1981. During a fellowship form 1982-1992 at Stanford University's Hoover Institution, he published on Cold‑War strategy, German political culture, and Nordic security. He has been a visiting fellow and lecturer at Gonville & Caius College, Cambridge, fellow at the Danish Institute of International Affairs, an assistant professor of Classics at Aarhus University, and professor of the history of civilization at Boston University. He co‑directed the Center for the Study of America and the West at the Foreign Policy Research Institute in Philadelphia and remains a senior fellow of the Danish free‑market think tank CEPOS while writing a regular column for Jyllands‑Posten. His breakthrough book, From Plato to NATO: The Idea of the West and Its Opponents (1998), argues that Western success sprang from a hard‑edged fusion of Roman order, Germanic liberty, Christian morality, and Smithian economics, rather than being a single disgraceful arc from Greco‑Roman‐paganism to secular Enlightenment that bypassed the Middle Ages. Razib asks Gress how he would have written Plato to NATO today, more than 25 years later, and he says he would have emphasized Christianity's role in creating a unified Western culture out of Greco-Roman and Germanic diversity more. Gress also reiterates that he does not deny the Greek foundation of Western Civilization, but rather, his work was a corrective to a very thin and excessively motivated and partisan narrative that stripped out vast periods of European history. They also discuss Gress' own own peculiar identity, the son of an American, born to a Danish mother, raised in Denmark who converted to Catholicism as an adult, and how that all fits into a broader European identity. They also discuss the impact of mass immigration on the national identities of Europe in the last generation, and Gress' opinions as to the European future. Razib also asks Gress about the role that evolutionary ideas may have in shaping human history, and how his own views may have changed since From Plato to NATO. They also discuss when it is plausible to say that the West was a coherent idea, and whether the Protestant Reformation was the beginning of the end for the unitary civilization that was Latin Christendom.

Send us a textRon Field comes on the show to discuss Civil War amphibious operations!Listen to our Hunley episode here: https://www.buzzsprout.com/796715/episodes/13704865Music is graciously provided by Craig Duncan.Our website: https://www.untoldcivilwar.com/Our Youtube Channel: https://www.youtube.com/channel/UCMMWxSupport the show:One time donation of any amount here: https://www.paypal.me/supportuntoldCWMonthly payment through Patreon and unlock unique perks!https://www.patreon.com/user?u=51151470&fan_landing=truThis show is made possible by the support of our sponsors:The Badge MakerProudly carrying affordable, USA made products for reenactors, living history interpreters, and lovers of history.Civil War TrailsThe world's largest 'Open Air Museum' offering over 1,350 sites across six states. Paddle to Frederick Douglass's birthplace, follow the Gettysburg Campaign turn-by-turn in your car, or hike to mountain tops where long forgotten earthworks and artillery positions await you.Military Images MagazineAmerica's only magazine dedicated solely to the study of portrait photographs of Civil War soldiers.The Excelsior BrigadeDealers in FINE CIVIL WAR MEMORABILIA.The goal of the "Brigade" is to offer high quality, original items while ensuring the best in service and customer satisfaction.HistoryFixCome enjoy history! Explore stories from the Middle Ages to the early 21st century. Enjoy historical video content always ad free and get a 7-day free trial as you explore our site.1863 DesignsAre you looking for Civil War themed graphic design, logo design, historical art and or hand drawn art? Look no further than 1863 Designs. Use the code, “UNTOLD” for 15% off your purchase!Support the show

How's the summer reading going? Well, today's episode of The Willy Willy Harry Stee Summer Reading History Book Club features a book that will grip you from start to finish, one definitely worth adding to your suitcase.The book is Sceptred Isle and the author chatting to Charlie Higson is Helen Carr who's been a guest on the show a few times.Helen's big interest is the Middle Ages and her book is A New History of the Fourteenth Century, an extraordinary time with some extraordinary characters right across the board. Hosted on Acast. See acast.com/privacy for more information.

In episode 227, Dean and Deron discuss recent plays (Power Grid: Outpost & Middle Ages) and discuss their most anticipated releases coming out of Gen Con. If you enjoy our podcast, please consider rating us and giving us a review. If you like our YouTube channel, please consider subscribing. If you have questions you would like us to answer on the podcast, please email us at meepletownmail@gmail.com. To support us further, check out www.patreon.com/meepletown or www.buymeacoffee.com/meepletown9. Join us on Discord: https://discord.gg/uasmBx326h  00:00     Intro 04:24     Spiel des Jahres Winners 09:20     Power Grid: Outpost 19:00     Middle Ages 23:44     Top 5 Anticipated Gen Con releases Thanks for coming down to MeepleTown!

Friends of the Rosary,Today is the Memorial of St. Bonaventure (1221-1274), bishop and doctor of the Church, the General of the Franciscan Order at that time, and known because of his wisdom, eloquence, and sanctity as the Seraphic Teacher.His contemporaries believed that no one was "more handsome, more holy, or more learned" than he.Dante had already included him among the inhabitants of his "Paradise."Bonaventure was a subtle scholastic and a profound mystic. He had a heart full of love and rich in virtue.In philosophy, he was the principal leader of the Platonic-Augustinian school of Franciscan thought. As such, he stood opposed to the Aristotelianism that was gaining influence in the schools of the time, represented by Thomas Aquinas.Bonaventure's Life of St. Francis was a favorite book of the Middle Ages.When St. Thomas was told about Bonaventure's work, he said: "Let us allow one saint to labor for another."Ave Maria!Jesus, I Trust In You!Come, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play•⁠ July 15, 2025, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

Before the Greeks and Romans, the Celts ruled the ancient world. They sacked Rome, invaded Greece, and conquered much of Europe, from Ireland to Turkey. Celts registered deeply on the classical imagination for a thousand years and were variously described by writers like Caesar and Livy as unruly barbarians, fearless warriors, and gracious hosts. But then, in the early Middle Ages, they vanished. In The Celts, Ian Stewart tells the story of their rediscovery during the Renaissance and their transformation over the next few centuries into one of the most popular European ancestral peoples.The Celts shows how the idea of this ancient people was recovered by scholars, honed by intellectuals, politicians, and other thinkers of various stripes, and adopted by cultural revivalists and activists as they tried to build European nations and nationalisms during the eighteenth and nineteenth centuries. Long-forgotten, the Celts improbably came to be seen as the ancestors of most western Europeans—and as a pillar of modern national identity in Britain, Ireland, and France.Based on new research conducted across Europe and in the United States, The Celts reveals when and how we came to call much of Europe “Celtic,” why this idea mattered in the past, and why it still matters today, as the tide of nationalism is once again on the rise. Ian Stewart is a Marie Skłodowska-Curie Fellow at the École des hautes études en sciences sociales in Paris. His work has focused particularly on ideas of language, nation, and race in eighteenth and nineteenth-century Britain, Ireland, and Europe. He has also written at length on the late Scottish Enlightenment and is the co-editor of Adam Ferguson's Later Writings: New Letters and an Essay on the French Revolution (Edinburgh University Press, 2023). Sidney Michelini is a post-doctoral researcher working on Ecology, Climate, and Violence at the Peace Research Institute of Frankfurt (PRIF). Book Recomendations: Modern Ireland 1600-1972 by Roy Foster British Identities before Nationalism: Ethnicity and Nationhood in the Atlantic World, 1600–1800 by Colin Kidd The Scottish Enlightenment: Race, Gender, and the Limits of Progress by Silvia Sebastiani Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Before the Greeks and Romans, the Celts ruled the ancient world. They sacked Rome, invaded Greece, and conquered much of Europe, from Ireland to Turkey. Celts registered deeply on the classical imagination for a thousand years and were variously described by writers like Caesar and Livy as unruly barbarians, fearless warriors, and gracious hosts. But then, in the early Middle Ages, they vanished. In The Celts, Ian Stewart tells the story of their rediscovery during the Renaissance and their transformation over the next few centuries into one of the most popular European ancestral peoples.The Celts shows how the idea of this ancient people was recovered by scholars, honed by intellectuals, politicians, and other thinkers of various stripes, and adopted by cultural revivalists and activists as they tried to build European nations and nationalisms during the eighteenth and nineteenth centuries. Long-forgotten, the Celts improbably came to be seen as the ancestors of most western Europeans—and as a pillar of modern national identity in Britain, Ireland, and France.Based on new research conducted across Europe and in the United States, The Celts reveals when and how we came to call much of Europe “Celtic,” why this idea mattered in the past, and why it still matters today, as the tide of nationalism is once again on the rise. Ian Stewart is a Marie Skłodowska-Curie Fellow at the École des hautes études en sciences sociales in Paris. His work has focused particularly on ideas of language, nation, and race in eighteenth and nineteenth-century Britain, Ireland, and Europe. He has also written at length on the late Scottish Enlightenment and is the co-editor of Adam Ferguson's Later Writings: New Letters and an Essay on the French Revolution (Edinburgh University Press, 2023). Sidney Michelini is a post-doctoral researcher working on Ecology, Climate, and Violence at the Peace Research Institute of Frankfurt (PRIF). Book Recomendations: Modern Ireland 1600-1972 by Roy Foster British Identities before Nationalism: Ethnicity and Nationhood in the Atlantic World, 1600–1800 by Colin Kidd The Scottish Enlightenment: Race, Gender, and the Limits of Progress by Silvia Sebastiani Learn more about your ad choices. Visit megaphone.fm/adchoices

Before the Greeks and Romans, the Celts ruled the ancient world. They sacked Rome, invaded Greece, and conquered much of Europe, from Ireland to Turkey. Celts registered deeply on the classical imagination for a thousand years and were variously described by writers like Caesar and Livy as unruly barbarians, fearless warriors, and gracious hosts. But then, in the early Middle Ages, they vanished. In The Celts, Ian Stewart tells the story of their rediscovery during the Renaissance and their transformation over the next few centuries into one of the most popular European ancestral peoples.The Celts shows how the idea of this ancient people was recovered by scholars, honed by intellectuals, politicians, and other thinkers of various stripes, and adopted by cultural revivalists and activists as they tried to build European nations and nationalisms during the eighteenth and nineteenth centuries. Long-forgotten, the Celts improbably came to be seen as the ancestors of most western Europeans—and as a pillar of modern national identity in Britain, Ireland, and France.Based on new research conducted across Europe and in the United States, The Celts reveals when and how we came to call much of Europe “Celtic,” why this idea mattered in the past, and why it still matters today, as the tide of nationalism is once again on the rise. Ian Stewart is a Marie Skłodowska-Curie Fellow at the École des hautes études en sciences sociales in Paris. His work has focused particularly on ideas of language, nation, and race in eighteenth and nineteenth-century Britain, Ireland, and Europe. He has also written at length on the late Scottish Enlightenment and is the co-editor of Adam Ferguson's Later Writings: New Letters and an Essay on the French Revolution (Edinburgh University Press, 2023). Sidney Michelini is a post-doctoral researcher working on Ecology, Climate, and Violence at the Peace Research Institute of Frankfurt (PRIF). Book Recomendations: Modern Ireland 1600-1972 by Roy Foster British Identities before Nationalism: Ethnicity and Nationhood in the Atlantic World, 1600–1800 by Colin Kidd The Scottish Enlightenment: Race, Gender, and the Limits of Progress by Silvia Sebastiani Learn more about your ad choices. Visit megaphone.fm/adchoices

Before the Greeks and Romans, the Celts ruled the ancient world. They sacked Rome, invaded Greece, and conquered much of Europe, from Ireland to Turkey. Celts registered deeply on the classical imagination for a thousand years and were variously described by writers like Caesar and Livy as unruly barbarians, fearless warriors, and gracious hosts. But then, in the early Middle Ages, they vanished. In The Celts, Ian Stewart tells the story of their rediscovery during the Renaissance and their transformation over the next few centuries into one of the most popular European ancestral peoples.The Celts shows how the idea of this ancient people was recovered by scholars, honed by intellectuals, politicians, and other thinkers of various stripes, and adopted by cultural revivalists and activists as they tried to build European nations and nationalisms during the eighteenth and nineteenth centuries. Long-forgotten, the Celts improbably came to be seen as the ancestors of most western Europeans—and as a pillar of modern national identity in Britain, Ireland, and France.Based on new research conducted across Europe and in the United States, The Celts reveals when and how we came to call much of Europe “Celtic,” why this idea mattered in the past, and why it still matters today, as the tide of nationalism is once again on the rise. Ian Stewart is a Marie Skłodowska-Curie Fellow at the École des hautes études en sciences sociales in Paris. His work has focused particularly on ideas of language, nation, and race in eighteenth and nineteenth-century Britain, Ireland, and Europe. He has also written at length on the late Scottish Enlightenment and is the co-editor of Adam Ferguson's Later Writings: New Letters and an Essay on the French Revolution (Edinburgh University Press, 2023). Sidney Michelini is a post-doctoral researcher working on Ecology, Climate, and Violence at the Peace Research Institute of Frankfurt (PRIF). Book Recomendations: Modern Ireland 1600-1972 by Roy Foster British Identities before Nationalism: Ethnicity and Nationhood in the Atlantic World, 1600–1800 by Colin Kidd The Scottish Enlightenment: Race, Gender, and the Limits of Progress by Silvia Sebastiani

Before the Greeks and Romans, the Celts ruled the ancient world. They sacked Rome, invaded Greece, and conquered much of Europe, from Ireland to Turkey. Celts registered deeply on the classical imagination for a thousand years and were variously described by writers like Caesar and Livy as unruly barbarians, fearless warriors, and gracious hosts. But then, in the early Middle Ages, they vanished. In The Celts, Ian Stewart tells the story of their rediscovery during the Renaissance and their transformation over the next few centuries into one of the most popular European ancestral peoples.The Celts shows how the idea of this ancient people was recovered by scholars, honed by intellectuals, politicians, and other thinkers of various stripes, and adopted by cultural revivalists and activists as they tried to build European nations and nationalisms during the eighteenth and nineteenth centuries. Long-forgotten, the Celts improbably came to be seen as the ancestors of most western Europeans—and as a pillar of modern national identity in Britain, Ireland, and France.Based on new research conducted across Europe and in the United States, The Celts reveals when and how we came to call much of Europe “Celtic,” why this idea mattered in the past, and why it still matters today, as the tide of nationalism is once again on the rise. Ian Stewart is a Marie Skłodowska-Curie Fellow at the École des hautes études en sciences sociales in Paris. His work has focused particularly on ideas of language, nation, and race in eighteenth and nineteenth-century Britain, Ireland, and Europe. He has also written at length on the late Scottish Enlightenment and is the co-editor of Adam Ferguson's Later Writings: New Letters and an Essay on the French Revolution (Edinburgh University Press, 2023). Sidney Michelini is a post-doctoral researcher working on Ecology, Climate, and Violence at the Peace Research Institute of Frankfurt (PRIF). Book Recomendations: Modern Ireland 1600-1972 by Roy Foster British Identities before Nationalism: Ethnicity and Nationhood in the Atlantic World, 1600–1800 by Colin Kidd The Scottish Enlightenment: Race, Gender, and the Limits of Progress by Silvia Sebastiani Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Before the Greeks and Romans, the Celts ruled the ancient world. They sacked Rome, invaded Greece, and conquered much of Europe, from Ireland to Turkey. Celts registered deeply on the classical imagination for a thousand years and were variously described by writers like Caesar and Livy as unruly barbarians, fearless warriors, and gracious hosts. But then, in the early Middle Ages, they vanished. In The Celts, Ian Stewart tells the story of their rediscovery during the Renaissance and their transformation over the next few centuries into one of the most popular European ancestral peoples.The Celts shows how the idea of this ancient people was recovered by scholars, honed by intellectuals, politicians, and other thinkers of various stripes, and adopted by cultural revivalists and activists as they tried to build European nations and nationalisms during the eighteenth and nineteenth centuries. Long-forgotten, the Celts improbably came to be seen as the ancestors of most western Europeans—and as a pillar of modern national identity in Britain, Ireland, and France.Based on new research conducted across Europe and in the United States, The Celts reveals when and how we came to call much of Europe “Celtic,” why this idea mattered in the past, and why it still matters today, as the tide of nationalism is once again on the rise. Ian Stewart is a Marie Skłodowska-Curie Fellow at the École des hautes études en sciences sociales in Paris. His work has focused particularly on ideas of language, nation, and race in eighteenth and nineteenth-century Britain, Ireland, and Europe. He has also written at length on the late Scottish Enlightenment and is the co-editor of Adam Ferguson's Later Writings: New Letters and an Essay on the French Revolution (Edinburgh University Press, 2023). Sidney Michelini is a post-doctoral researcher working on Ecology, Climate, and Violence at the Peace Research Institute of Frankfurt (PRIF). Book Recomendations: Modern Ireland 1600-1972 by Roy Foster British Identities before Nationalism: Ethnicity and Nationhood in the Atlantic World, 1600–1800 by Colin Kidd The Scottish Enlightenment: Race, Gender, and the Limits of Progress by Silvia Sebastiani Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

Dive into the forgotten history of the Amalricians, a radical medieval sect branded heretical by the Catholic Church. Followers of philosopher Amalric of Bena, the Amalricians believed in a mystical union with God and a controversial idea: that God was not separate from creation. Discover how their daring pantheistic beliefs challenged Church orthodoxy — and led to their dramatic suppression in the early 13th century.Find me and my music here:https://linktr.ee/filipholmSupport Let's Talk Religion on Patreon: https://www.patreon.com/letstalkreligion Or through a one-time donation: https://paypal.me/talkreligiondonateSources/Recomended Reading:Angus Braid's Website "The Amalrician Heresy" is an excellent source on the Amalricians in particular: https://theamalricianheresy.wordpress.comCohn, Norman (1970). "The Pursuit of the Millennium: Revolutionary Millenarians and Mystical Anarchists of the Middle Ages". Oxford University Press.McGinn, Bernard. "The Presence of God" Series, in several volumes. Perhaps the best and most comprehensive introduction to Christian mysticism. Published by Crossroad Publishing Co. Hosted on Acast. See acast.com/privacy for more information.

Weekend Edition for July 12-13, 2025 Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: Sinner Saint by By Luke Kjolhaug: https://shop.1517.org/products/9781964419152-sinner-saint The Impossible Prize: A Theology of Addiction by Donavan Riley: https://shop.1517.org/products/9781962654708-the-impossible-prize Ditching the Checklist by Mark Mattes: https://shop.1517.org/products/9781962654791-ditching-the-checklist Broken Bonds: A Novel of the Reformation, Book 1 of 2 by Amy Mantravadi: https://www.amazon.com/dp/1962654753?ref_=cm_sw_r_cp_ud_dp_FCNEEK60MVNVPCEGKBD8_5&starsLeft=1 More from the hosts: Dan van Voorhis SHOW TRANSCRIPTS are available: https://www.1517.org/podcasts/the-christian-history-almanac CONTACT: CHA@1517.org SUBSCRIBE: Apple Podcasts Spotify Stitcher Overcast Google Play FOLLOW US: Facebook Twitter Audio production by Christopher Gillespie (outerrimterritories.com).

Do you know what a Squire did? Was a Merchant as fancy as he sounds?Gone Medieval continues our week of pilgrimage as Matt Lewis is joined by Professor Robert Mayer Lee to explore the diverse jobs and social status' of the pilgrims in Geoffrey Chaucer's Canterbury Tales.They discuss how Chaucer's work reflects the fluidity and complexities of social mobility in 14th century England and the motivations and messages behind these timeless stories.More:Geoffrey Chaucer, Father of English Literaturehttps://open.spotify.com/episode/3TMGrNTfPS5wwOqspKNfK3How to Dress in the Middle Ages https://open.spotify.com/episode/7JOjrPdijf3VD2eT9iCrgSGone Medieval is presented by Matt Lewis. It was edited by Amy Haddow, the producer is Rob Weinberg. The senior producer is Anne-Marie Luff.All music used is courtesy of Epidemic Sounds.Gone Medieval is a History Hit podcast.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. You can take part in our listener survey here: https://insights.historyhit.com/history-hit-podcast-always-on

Full Text of ReadingsMemorial of Saint Benedict, Abbot Lectionary: 387The Saint of the day is Saint BenedictSaint Benedict’s Story It is unfortunate that no contemporary biography was written of a man who has exercised the greatest influence on monasticism in the West. Benedict is well recognized in the later Dialogues of Saint Gregory, but these are sketches to illustrate miraculous elements of his career. Benedict was born into a distinguished family in central Italy, studied at Rome, and early in life was drawn to monasticism. At first he became a hermit, leaving a depressing world—pagan armies on the march, the Church torn by schism, people suffering from war, morality at a low ebb. He soon realized that he could not live a hidden life in a small town any better than in a large city, so he withdrew to a cave high in the mountains for three years. Some monks chose Benedict as their leader for a while, but found his strictness not to their taste. Still the shift from hermit to community life had begun for him. He had an idea of gathering various families of monks into one “Grand Monastery” to give them the benefit of unity, fraternity, and permanent worship in one house. Finally he began to build what was to become one of the most famous monasteries in the world—Monte Cassino, commanding three narrow valleys running toward the mountains north of Naples. The Rule that gradually developed prescribed a life of liturgical prayer, study, manual labor, and living together in community under a common abbot. Benedictine asceticism is known for its moderation, and Benedictine charity has always shown concern for the people in the surrounding countryside. In the course of the Middle Ages, all monasticism in the West was gradually brought under the Rule of St. Benedict. Today the Benedictine family is represented by two branches: the Benedictine Federation encompassing the men and women of the Order of St. Benedict; and the Cistercians, men and women of the Order of Cistercians of the Strict Observance. Reflection The Church has been blessed through Benedictine devotion to the liturgy, not only in its actual celebration with rich and proper ceremony in the great abbeys, but also through the scholarly studies of many of its members. Liturgy is sometimes confused with guitars or choirs, Latin or Bach. We should be grateful to those who both preserve and adapt the genuine tradition of worship in the Church. Saint Benedict is the Patron Saint of: EuropeKidney DiseaseMonasticsPoisoningSchoolchildren Saint of the Day, Copyright Franciscan Media

Tonight's reading comes from Brick and Marble in the Middle Ages. Written by George Edmund Street and first published in 1855, this story looks at author's architectural observations as he travels through Italy. My name is Teddy and I aim to help people everywhere get a good night's rest. Sleep is so important and my mission is to help you get the rest you need. The podcast is designed to play in the background while you slowly fall asleep.For those new to the podcast, it started from my own struggles with sleep. I wanted to create a resource for others facing similar challenges, and I'm so grateful for the amazing community we've built together.

Historians have floated a half-dozen theories for why Viking Greenland settlements suddenly vanished in the 1300s and 1400s, after nearly 500 years of occupation. Was it climate change, the Black Death, even bad farming habits learned in Scandinavia?But what if…it all came down to walrus ivory? It turns out that walrus tusks during the Viking and Middle Ages fuelled a long-distance trade network that stretched from Inuit hunters far above the Arctic Circle to churches and royalty in cities as far flung as Novgorod, Kyiv and Cologne. Now, using ancient DNA and isotope analysis, archaeologists have shown that virtually all these tusks came from Greenland!And then suddenly, the market collapsed. What happened?Today's show looks at how everything from cutting edge technology to dogged footwork has allowed researchers to piece together the details of the global walrus trade a thousand years back in time. They're also using this window into the past to better understand walruses themselves, to make predictions about the future of walruses in a warming world.My guests on today's show are James Barrett, professor of medieval and environmental archaeology at the NTNU University Museum, and Katrien Dierickx and Erin Kunisch, postdocs with James and the 4-Oceans project.Here's a link to the NTNU University Museum's new exhibit on the walrus tusk trade, Sea Ivories. The exhibition includes the Wingfield-Digby Crozier, from the Victoria & Albert Museum, plus several Lewis Chessmen, from the British Museum.Here's a link to photos and a description of a Romanesque walrus ivory carving, the Cloisters Cross. Here's a link to a Gothic-style carving of elephant ivory.Here are some relevant academic articles:Barrett, James; Boessenkool, Sanne; Kneale, Catherine; O'Connell, Tamsin C; Star, Bastiaan. (2020) Ecological globalisation, serial depletion and the medieval trade of walrus rostra. Quaternary Science ReviewsBarrett, James; Khamaiko, Natalia; Ferrari, Giada; Cuevas, Angelica; Kneale, Catherine; Hufthammer, Anne Karin. (2022) Walruses on the Dnieper: new evidence for the intercontinental trade of Greenlandic ivory in the Middle Ages. Proceedings of the Royal Society of London. Biological SciencesKeighley, X et al.Disappearance of Icelandic Walruses Coincided with Norse Settlement, Molecular Biology and Evolution, 36:12, Dec.2019, p2656–2667, https://doi.org/10.1093/molbev/msz196Transcript Hosted on Acast. See acast.com/privacy for more information.

En la tercera centuria, al mismo tiempo que los cimientos del Imperio Romano comienzan a tambalearse, da el pistoletazo de salida el Período de las Grandes Migraciones. Infinidad de pueblos, desde los más diversos puntos, emprendieron un lento viaje que llevó a muchos de ellos hasta el limes romanos. Es casi imposible enumerar a todos y cada uno de ellos: godos, vándalos, francos, alanos, sármatas, lombardos o gépidos son solo algunos. A lo largo del camino se mezclaron y separaron en sus respectivos procesos de etnogénesis, gracias al que acabarían formando una conciencia, entrecomillas, nacional. Fuera penetrando el limes como saqueadores, presionando a otros pueblos, luchado al lado o frente a romanos, todos parecían estar destinados a jugar un papel en la caída del Imperio de Occidente. Fue en este contexto, aunque de forma algo más tardía, cuando multitud de tribus eslavas, sin ningún tipo de organización central, ocuparon los Balcanes. Una tierra a la que más pronto que tarde llegó un pueblo de raíces túrquicas, los protobúlgaros, para convertirse en sus nuevos señores. Llegaron desde las estepas como conquistadores, pero, con el pasar de las décadas, se asimilaron a la mayoría eslava del país. De esa forma nació un Reino Búlgaro, un estado cuyos gobernantes tuvieron la fuerza bélica necesaria para acorralar tras los muros de Constantinopla a los emperadores. En el episodio de hoy trataremos de acercarnos a los remotos orígenes de los protobúlgaros, junto a quienes recorreremos las estepas euroasiáticas hasta su llegada a los Balcanes, donde mezclados con la población eslava, se transformaron en el pueblo búlgaro. Episodios: - Basilio II: https://go.ivoox.com/rf/132459117 - Simeón I: https://go.ivoox.com/rf/90751734 Si te gusta el contenido puedes dejar un me gusta y un comentario, así ayudáis al crecimiento del programa. Apoya a El Scriptorium haciéndote fan en iVoox: https://www.ivoox.com/support/1261356 O través de BIZUM: +34 614 23 58 90 Puedes ayudar a mejorar el programa rellenando esta breve encuesta que no te llevará más de cinco minutos: https://forms.gle/ejxSKwyVzcTToEqW6 Sigue a El Scriptorium en: - Twitter: https://twitter.com/ElScriptorium - TikTok: https://www.tiktok.com/@elscriptorium - Facebook: https://www.facebook.com/scriptoriumpodcast - Telegram: https://t.me/ElScriptorium - Instagram: https://www.instagram.com/elscriptorium/ Contacto: scriptoriumpodcast@protonmail.com Bibliografía: - Golden, P. (1992). An introduction to the History of the Turkic Peoples. Ethnogenesis and State-Formation in Medieval and Early Modern Eurasia and the Middle East. - Golden, P. (2011). Studies on the Peoples and Cultures of the Eurasian Steppes. Romanian Academy Institute of Archaelogy of Iasi. - Crampton, R.J. (2005). A Concise History of Bulgaria. Cambridge University Press. - Curta, F. (2006). Southeastern Europe in the Middle Ages, 500 – 1250. Cambridge University Press. - Curta, F. (2019). Eastern Europe in the Middle Ages (500-1300). Brill. - Fine, J.V.A. (1991). The Early Medieval Balkans A Critical Survey from the Sixth to the Late Twelfth Century. The University of Michigan Press. - Soto Chica, J. (2017). «La gran Guerra Romano-Persa y los orígenes de la Gran Bulgaria (585 – 630)». Byzantion nea hellás, 36. - Runciman, S. (1930). A History of the First Bulgarian Empire. - Voynikov, Z. (2023). «The Ancient Bulgarians Who Were They? A New Look at the Old Question». "Сhronica" Journal of the University of Szeged. - Istvan, Z. «History of the Turkic Speaking Peoples in Europe Before the Ottomans». Uppsala University: Institute of Linguistics and Philology.

Reading Prester John: Cultural Fantasy and its Manuscript Contexts by John Eldevik During the Middle Ages, many Europeans imagined that there existed a powerful and marvel-filled Christian realm beyond the lands of Islam ruled by a devout emperor they called “Priest John,” or “Prester John.” Spurred by a forged letter that mysteriously appeared around 1165 and quickly “went viral” in hundreds of manuscripts across Western Europe, the legend of Prester John and his exotic kingdom was not just a utopian fantasy, but a way to bring contemporary political and theological questions into sharper focus. In this new study, John Eldevik shows how the manuscripts that transmitted the story of Prester John reflect the ways contemporary audiences processed ideas about religious conflict and helped them imagine a new, global dimension of Christianity. It includes an appendix with a new translation of the B recension of The Letter of Prester John. John Eldevik is Professor of History at Hamilton College in Clinton (New York State), and has previously published on medieval social and religious history. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature.   YouTube Channel: https://www.youtube.com/user/a48266/videos Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Reading Prester John: Cultural Fantasy and its Manuscript Contexts by John Eldevik During the Middle Ages, many Europeans imagined that there existed a powerful and marvel-filled Christian realm beyond the lands of Islam ruled by a devout emperor they called “Priest John,” or “Prester John.” Spurred by a forged letter that mysteriously appeared around 1165 and quickly “went viral” in hundreds of manuscripts across Western Europe, the legend of Prester John and his exotic kingdom was not just a utopian fantasy, but a way to bring contemporary political and theological questions into sharper focus. In this new study, John Eldevik shows how the manuscripts that transmitted the story of Prester John reflect the ways contemporary audiences processed ideas about religious conflict and helped them imagine a new, global dimension of Christianity. It includes an appendix with a new translation of the B recension of The Letter of Prester John. John Eldevik is Professor of History at Hamilton College in Clinton (New York State), and has previously published on medieval social and religious history. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature.   YouTube Channel: https://www.youtube.com/user/a48266/videos Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

A Sermon for the Third Sunday after Trinity St. Luke 15:1-10 by William Klock In today's Gospel St. Luke tells us that: All the tax collectors and sinners were drawing new to listen to Jesus.  You would think faithful Israelites would be happy about that.  After all, Jesus was calling them to repentance.  The Pharisees had been doing that for generations and without much success.  But when Jesus did it, crowds of sinners gathered to hear what he had to say.  But, says Luke, instead of rejoicing: The Pharisees and the scribes [they were the legal experts] were grumbling.  “This fellow welcomes sinners!” they said.  “He even eats with them!”   And we can gather that they didn't just grumble this to themselves.  They grumbled it out loud to Jesus and So—this is Luke 15, in verse 3—and So Jesus told them this parable: “Who amongst you, having a hundred sheep and losing one of them, wouldn't leave the ninety-nine in the countryside and go off looking for the lost one until you found it?  And when you found it, you'd carry it back home on your shoulders, rejoicing.  And you'd call your friends and neighbours in.  “Come and rejoice with me,” you'd say to them, “because I've found my lost sheep!”   Jesus smiled at the Pharisees like he was the one who had found his lost sheep and was inviting them to a party to celebrate.  But they just scowled at him all the more.  But why?  This is what they longed for.  There's a saying of the rabbis that came later, but it still speaks accurately of the Pharisees who were their predecessors.  They said that if everyone in Israel obeyed the law, even if only for a single day, the Lord would return to them.  So why were they so angry when Jesus was moving sinners to repentance? Well, a bit about the Pharisees.  They were a group or a party—if we were talking about Christians, you could almost-but-not-quite think of them as a “denomination”.  Like nearly everyone in Israel, they knew the Lord's promises that one day he would return to his people and set this broken world to rights.  They longed for that day.  They knew that the Lord had left the temple and allowed it and Jerusalem and Judea to be destroyed by the Babylonians and for the people to be carried away to Babylon in exile as punishment for being unfaithful.  They hadn't obeyed his law, but worse, they had bowed to foreign kings and worshipped other gods.  And even though the people had returned to Judea and they'd rebuilt the temple, the Lord's presence had never returned and the land was still ruled by foreign pagan kings.  And that meant that the exile had never really ended.  Israel was still being punished for her unfaithfulness.  And so the main business of the Pharisees was calling the people of Israel to be faithful to God's law.  They urged the people to be holy.  And if everyone would do that, maybe their long exile would finally end and the Lord would return. And right at the centre of everything the Pharisees did was the temple.  The temple was the one place—or at least it was before the exile—it was the one place where heaven and earth and where God and human beings met.  It was a bubble of hope in a dark world.  It was what creation is supposed to be.  Heaven and earth, God and man had been separated by sin, but in the temple God had created a place where everything was as it should be—or at least a taste of it—until Israel's unfaithfulness and idolatry messed that up just as Adam and Eve had messed up Eden.  So the Pharisees resolved to live their lives as if they were perpetually in the temple.  They weren't priests, but they lived like priests anyway.  All the time.  And they urged everyone else to live this way too.  And that made them popular with some people, while other people resented them. The problem with the Pharisees' way of life was that only rich people could afford to live that way.  Because it wasn't just that they avoided sin—God called everyone in Israel to do that—but they also did their best to stay ritually, ceremonially pure at all times—like the priests in the temple.  They were ready for the Lord's presence to return at any moment and they'd be prepared to be in it.  The problem was that normal people were ritually impure a lot of the time.  It wasn't a sin thing.  You only had to be ritually pure when it came time to go to the temple or eat the Passover, the rest of the time it didn't much matter.  Women became impure when they menstruated.  Farmers became impure birthing livestock or dealing with dead animals.  If a family member died and you had to touch the body, you were then ritually impure.  For some people impurity was an almost daily thing.  Again, nothing to do with sin.  It was about what the Lord required of his people before entering his presence in the temple.  But what it meant was that regular people could never meet the demands of the Pharisees. So the Pharisees were well-meaning.  They understood God's grace.  Contrary to popular opinion, they weren't trying to earn their way into God's favour.  But there's something that seems to happen whenever people start looking for ways to be holy above and beyond the ordinary or when we start making rules for ourselves that God didn't give us in the first place.  It happened with monastics in the Middle Ages, when celibacy became a sign of holiness and ordinary Christian—who were faithfully fruitful and multiplying as God commanded in the beginning—were made to feel unholy and second-class.  It happened with the Methodist Holiness Movement in the Seventeenth Century, with what started out as Wesley's desire to simply see Christians being more faithfully holy turning into a movement where Christian brothers and sisters were frowned on for putting sugar in their tea rather than drinking it black and giving the money to the poor.  It eventually led to people thinking that the gift of God's Spirit was a separate event in the life of the Christian that you had to earn by reaching a certain level of holiness—turning the Christian life completely upside-down. So wanting to be more holy is a good thing, but certain ways of doing it seem to have a powerful tendency to make us self-righteous.  Even when we know that being God's people is all about grace, we can still act very self-righteously.  It happened to the Pharisees and it can happen to us.  And so they rightly saw that the world is not what it should be.  It's full of sin and pain and tears and that's all because of unholiness and sin.  They knew that only God can ultimately set it to rights, but they also knew that God's people—whether Israel in the Old Testament or the Church in the New—we're called to live God's law—the torah in the Old Testament and the law of the Spirit in the New—we're called to live God's law and through that to became bubbles of God's new creation, his future world set to rights, we're called to be bubbles of that here in the present.  But some people out there are obstinate in their sin.  Some people are really awful sinners and we can literally watch as they make a mess of the world around them.  They do things that drag others into sin.  For the Pharisees that was the tax collectors, who collaborated with the Romans and who stole from their own people.  It was prostitutes, who not only sinned themselves, but who enticed others into sin.  Pharisees could see the fallout as men destroyed their lives and families because of prostitution.  These things were grievously wrong and sinful.  They were choices people made and they were conscious rejections of God's covenant.  They weren't just people who stumbled into sin; they were traitors to the covenant people, choosing sin and making the world worse.  And so the Pharisees—and I'm sure even ordinary people in Israel—they longed for the Lord to deal with these sinners.  And that's good.  And I expect they prayed: Lord, bring Matthew the tax collector, bring Mary the prostitute, to repentance—or smite them.  Either way, put an end to the sin.  And, again, that's what God does with sinners.  They were right to pray that way. But, again, something happens when we start making rules for ourselves that mark us out as especially holy.  First, we forget that even if our sins aren't as heinous, none of us is ever perfect or sinless.  We all contribute in some way to the mess this world is in and the pain and the tears of the people around us.  But, maybe worse, we can start to resent when those really bad sinners don't get their just comeuppance.  Self-righteousness creeps in and grace and mercy get pushed out even though we know better, and we start longing to see God's judgement fall on sinners and we become resentful when they do repent—like the men in another of Jesus' parables who were angry when they, who had worked through the heat of the day, received the same wage as the men who had only worked an hour.  The Pharisees expected the Messiah to come in judgement on the unfaithful in Israel, to smite the tax collectors and the prostitutes and all the other sinners, but instead Jesus was eating with them.  The Pharisees knew that if Jesus was the Messiah, sharing a meal with him was like a promise of the great banquet that the Lord had promised the prophets, the great banquet that would take place when Israel was restored, when the world was set to rights, and when sinners were wiped from the earth for ever.  That banquet was for people like the Pharisees.  The tax collectors and sinners were supposed to be outside in the dark, weeping and gnashing their teeth—suffering the Lord's wrath because they'd missed their chance for repentance.  Even though they knew that being the people of God was about grace, the Pharisees had managed to become self-righteous. But there was a second thing about the Pharisees.  Remember that they were all about the temple.  They weren't priests.  They couldn't live in and around the temple the way the priests did, so they had their way of bringing the temple to themselves by following the purity codes for the priests in their everyday lives.  They wanted to see things on earth as they are in heaven.  But as they followed Jesus around and watched him, one thing that we might miss, but that stood out like a sore thumb to them, was that he bypassed the temple.  According to the law, for a sinner to be right again with the Lord, he had to repent of his sins, he had to make restitution for his sins, and he had to offer a sacrifice at the temple.  But time after time, they watched as Jesus simply forgave sinners and sent them on their way.  Repeatedly, Jesus bypassed the temple, the priests, and the sacrificial system altogether.  That absolutely infuriated the Pharisees.  The Messiah—so they thought—should have been reinforcing the importance of the temple, but instead Jesus was bypassing it.  In fact, when he did go to the temple, he upset everything and brought the sacrifices to a halt while people ran around to collect all the animals he'd scattered.  And then he was announcing that he would destroy and rebuild it in three days.  This, I think more than anything else, made the Pharisees angry.  In Jesus, the God of Israel was doing something new.  In Jesus, the God of Israel had begun the process of uniting earth and heaven, when he took on human flesh.  In Jesus, the God of Israel had begun the work of creating a new people for himself, a people who instead of having a temple, would themselves be the temple as he poured his own Spirit into them.  That's why Jesus was bypassing the temple and offering people forgiveness apart from the priests and sacrificial system.  This is why Jesus was announcing and acting out prophecies of the temple's destruction.  But the Pharisees just couldn't let go of the temple.  They couldn't accept that in Jesus, the Lord was creating a new one.  If the tax collectors and sinners had first gone to the temple to offer sacrifices for their sins and then been welcomed by Jesus, the Pharisees would have rejoiced.  But for Jesus to forgive them and then celebrate with them without the temple in between.  Well, that was blasphemy.  That's why they grumbled. And so Jesus told them the simply story of the man who lost a sheep.  Some of them owned sheep.  They paid shepherds to look after them, but they knew the value of a sheep.  If you and I who have never shepherded sheep a day in our lives can identify with the joyful shepherd who celebrated finding his sheep, so could the Pharisees.  “Which one of you wouldn't rejoice in that situation,” Jesus asks them.  He knew the answer and so did they. But just to drive his point home, Jesus tells a second story in verse 8.  We go from one of ninety-nine being lost to now one of ten.  There's a third parable about the prodigal son.  It follows, but isn't part of today's Gospel, but in that story Jesus goes from one of ten to one of two).  But Jesus said to them: Or a woman having ten drachmas [those were little silver coins] loses one of them.  Will she not light a lamp and sweep the house, and hunt carefully until she finds it!  And when she finds it she'll call her friends and neighbours in.  “Come!” she'll say.  “Celebrate with me because I've found my lost coin!”   I get this one.  A while ago the freehub on my road bike seized up.  The freehub is the thing in the back that lets the wheel spin when you're not pedalling and then engages when you do pedal.  It's full of tiny ball bearings—lots of ball bearings.  I took it apart to clean out all the grit that had got into it and when I went to put it back together I was missing three of those tiny ball bearings.  I turned on all the lights in the garage and hunted.  Eventually I swept the whole floor and then went through the dustpan with a magnet.  And I found one and I rejoiced and I found a second and I rejoiced.  And I really, really would have rejoiced if I'd found that third one, but I didn't.  I still haven't.  And I had to buy a new freehub.  So I get the story.  You get the story.  The Pharisees would have got it too. So we've gone from a shepherd well enough off to have a hundred sheep to a woman with only ten drachmas.  They were probably her bridal headdress, but that there were only ten coins says that she was poor.  Headdresses with hundreds of coins were common.  We can imagine this elderly widow taking out her precious bridal headdress and putting it on to remember that day so long ago.  And when she goes to put it away she notices one of the ten coins is missing.  She doesn't see it anywhere and panics.  The sort of house a woman like that lived in was small and dark—hard to see anything small—so she sweeps the whole house.  And finally she finds it and she's so excited she runs to tell her friends so that they can share her joy.  And, again, there's that question.  “If this happened to you, wouldn't you rejoice?”  Of course they would. Two-thousand years distant we understand the stories, we sympathise with the shepherd and with the woman.  I bet that everyone who reads these stories immediately thinks of some time when something like this happened to them and the Pharisees were no different.  Jesus really drives the point home: If we can rejoice over a lost sheep or a lost coin that we've found, how much more ought we to rejoice over a lost sinner who repents.  Jesus strikes at their self-righteousness and lack of mercy.  God had once rescued them when they were lost in Egypt and slaves to Pharaoh.  He'd delivered Israel and claimed them as his own.  He even named Israel his son.  He naturally grieves over those who reject his gracious covenant and he just as naturally rejoices when they receive his grace and return.  I fully expect the Pharisees understood this was what Jesus was getting at, but just to make sure he says it out loud at the end of each story: “Let me tell you: that's how glad they will be in heaven over one sinner who repents—more than over ninety-nine righteous people who don't need repentance…[and]…that's how glad God's angels feel when a single sinner repents.”   You see, their idea of “on earth as in heaven” had gradually come to mean condemning sinners and consigning them to God's judgement.  But Jesus is saying, if you want to see what's going on in heaven stop looking to the temple.  That worked in the past, but in me God is doing something new.  Again, this is part of the reason why Jesus was forgiving sins and declaring people clean.  He was acting out and showing people how he is the new temple.  In him heaven and earth have come together.  In Jesus we have the firstfruits and a foretaste of God's redemption and his new creation.  So in these parables Jesus is telling the Pharisees, if you want to manifest on earth what is happening in heaven, look at what I am doing, not at the old temple.  And in Jesus and in his banquets with tax collectors and sinners we see that God truly loves sinners and that he's sent Jesus not to condemn us in our sin, but to rescue us and to lead us back to him in repentance and faith.  We're reminded here of Jesus' words in John 3:16-17: “This is how much God loved the world: enough to give his only Son, so that everyone who believes in him should not be lost, but should share in the life of God's new age.  After all, God did not send the Son into the world to condemn the world, but so that the world could be saved by him.”   The restoration of sinners was so important to God, that he was doing something dramatically new—and instead of rejoicing over what Jesus was doing, the Pharisees were rejecting him.  The Pharisees were partly right.  They were right to look forward to a day of coming judgement when God's Son would come to condemn sinners and to vindicate the righteous.  What they got wrong was that it never occurred to them that God would send his Son, not just at the end of history, but would first send him into the middle of history, to call sinners to repentance and to offer himself as a sacrifice for their sins.  To step into the middle of history to set a group of people to rights so that they would be his means of proclaiming his kingdom and his gracious forgiveness of sins—his gospel—to the world, so that when he does return at the end of history we won't be condemned.  In this we see the love of God.  He didn't cast humanity from his presence with a “Good riddance!”  That's what the Pharisees would have done.  Instead, when we sundered heaven and earth, God graciously set in motion a plan to bring us back together. Brothers and Sisters, Jesus has sought us out in our lostness, he's forgiven us, and now invites us to his Table.  He's given himself as a sacrifice for our sins and this morning he invites us to his heavenly banquet.  But how do we come?  Again, this is the meal Jesus gave us to make sense of the cross.  He is the Passover lamb sacrificed for our sins.  By his death he frees us from our bondage to sin and death and leads us into new life and new creation.  In Jesus we see grace.  We don't deserve any of this.  We're the rebels; we're the sinners; we're the God-haters.  One day he will wipe such people from creation so that it can be finally, once and for all set to rights.  We deserve nothing but death, but in his grace Jesus offers us forgiveness and restoration and life.  And when we take hold of his grace in faith he tells us that the whole heavenly court rejoices.  What was lost has been found.  What ran away has been restored.  Someone who had been an enemy of God, is now a friend—even a son or a daughter. But we're always at risk of forgetting that we come to the banquet only by grace.  It's interesting that in the gnostic pseudo-gospel of Thomas, the parable was changed.  In that telling of the story, the shepherd explains to the lost sheep that he sought it out because he loved it and he valued it more than the others.[1]  We're prone to twisting the story the same way in our own minds—thinking that we've been invited here to the Table because we deserved to be here.  But that's not the story Jesus tells.  The one sheep that was lost was no more valuable than the other ninety-nine.  The one coin lost was no different than all the others.  In fact, in the parable of the Prodigal Son, which follows them, the son who was lost was a disgrace to his father and many people justly wonder why his father didn't simply disown him.  The only difference between the one and the ninety-nine and the one and the ten is that the one was lost.  Brothers and sisters, we are not here because we've earned God's love.  We're here by his grace.  We are here because he rejoices in redeeming sinners.  We're here because it pleases him to forgive his enemies and restore them to his fellowship.  In this we see his glory. Jesus upset the Pharisees because he made manifest on earth the reality of heaven that they had forgotten.  He revealed that the Lord is a God who loves his enemies and desires to save them.  We pray the words from Jesus' prayer: “on earth as in heaven”.  But do we live out the reality of heaven in our lives by reaching out to sinners with the love and grace and joy of heaven?  It's easy to fall into self-righteousness and it's easy to live with an attitude of condemnation.  Brothers and Sisters, remember this morning that we come to the Lord's Table because of his love and grace.  We come as sinners forgiven.  When you go, don't leave all of this at the door of the church, but take it with you so that you can encounter the world with grace and with the same love that God has shown you in Jesus. Let us pray: Loving and gracious Father, help us to grasp your deep, deep love for sinners and the profound graciousness of grace.  Remind us of the joy in your courts over sinners who were lost and now found.  And, Father, help us to love our fellow sinners as you have loved us and show us ways in which we can make the reality of heaven known here on earth.  We ask this through Jesus the Messiah our Lord.  Amen. [1] Gospel of Thomas 107.

Slovakia celebrates the Feast of Saints Cyril and Methodius annually on 5 July. On this occasion, Romana Grajcarová spoke with historian Matej Harvát not only about the two saints themselves, but also about the broader context of missionary work in the Middle Ages.

AMDG. What did people know in the Middle Ages that we are only now rediscovering?   Blogger of “Like Mother, Like Daughter” Substack contributor, author, and podcaster Leila Lawler joins the Kolbecast to discuss the new book, “St. Hildegard's Garden: Recipes and Remedies for Healing Body and Soul.” Prompted by pharmaceutical shortages, Leila asked herself: “What did people do before ibuprofen?” Leila began researching and creating her own homeopathic remedies, drawing inspiration from St. Hildegard's work. Leila shares some of the most efficacious remedies she has tried, the flaws in the modern medical system, and what St. Hildegard can teach us about a healthy and whole-person approach to medicine and mental health.   Links mentioned & relevant:  St. Hildegard's Garden: Recipes and Remedies for Healing Body and Soul by Paul Ferris with an introduction by Leila Marie Lawler  God's Hotel: A Doctor, a Hospital, and a Pilgrimage by Victoria Sweet  Blog post on Like Mother, Like Daugher about curing UTIs  More from and about Leila Lawler:  Like Mother, Like Daughter  on Substack   Happy Despite Them  The School for Housewives  The Home Front podcast with husband Phil Lawler  Mrs. Lawler's books:  The Little Oratory and Summa Domestica  God Has No Grandchildren  Related Kolbecast episodes:  112 Cura Personalis: The Intro  136 Cura Personalis: The Sequel  117 Figureoutable with Dr. Andrew Mullally  Have questions or suggestions for future episodes or a story of your own experience that you'd like to share? We'd love to hear from you! Send your thoughts to podcast@kolbe.org and be a part of the Kolbecast odyssey.   We'd be grateful for your feedback! Please share your thoughts with us via this Kolbecast survey!  The Kolbecast is available on Apple Podcasts, Spotify, and most podcast apps. By leaving a rating and review in your podcast app of choice, you can help the Kolbecast reach more listeners. The Kolbecast is also on Kolbe's YouTube channel (audio only with subtitles).  Using the filters on our website, you can sort through the episodes to find just what you're looking for. However you listen, spread the word about the Kolbecast! 

I will be covering the rest of my points and arguments that I didn't get to and rushed through in the debate. We will see clearly how the Crusades and the papal teaching in the Middle Ages refutes the papal system. Send Superchats at any time here: https://streamlabs.com/jaydyer/tip Join this channel to get access to perks: https://www.youtube.com/channel/UCnt7Iy8GlmdPwy_Tzyx93bA/join PRE-Order New Book Available in JULY here: https://jaysanalysis.com/product/esoteric-hollywood-3-sex-cults-apocalypse-in-films/ Get started with Bitcoin here: https://www.swanbitcoin.com/jaydyer/ The New Philosophy Course is here: https://marketplace.autonomyagora.com/philosophy101 Set up recurring Choq subscription with the discount code JAY44LIFE for 44% off now https://choq.com Lore coffee is here: https://www.patristicfaith.com/coffee/ Orders for the Red Book are here: https://jaysanalysis.com/product/the-red-book-essays-on-theology-philosophy-new-jay-dyer-book/ Subscribe to my site here: https://jaysanalysis.com/membership-account/membership-levels/ Follow me on R0kfin here: https://rokfin.com/jaydyer Music by Amid the Ruins 1453 https://www.youtube.com/@amidtheruinsOVERHAULBecome a supporter of this podcast: https://www.spreaker.com/podcast/jay-sanalysis--1423846/support.

Christians by and large do not know Christian history. That is a lamentable fact we at the Christian Emergency Alliancestrive to address. But one aspect of Christian history that is most suppressed today is that of muscular Christianity.Christianity during the Middle Ages was forced to confront relentless Islamic aggression. When Christians responded –in the form of the Crusades or other actions – they sacrificed much and strove to help other Christians under fire.But this is not the history most Christians know today. Most have been discipled by revisionist history that paints thisperiod of Christian history in the worst possible light. The authors and architects of this revisionism are sometimes secular, sometimes Islamic. Fortunately, primary sources still exist to showcase what really happened.On this episode of the Christian Emergency Podcast, Raymond Ibrahim joins the conversation to shed helpful light on this topic. Raymond is an accomplished historian and scholar of Islam. He has authored several books, including his most recent volume, Defenders of the West. Raymond borrows from that volume to connect dots between our Christian past and our present realities.Christianity now faces a crisis of confidence. Warped versions of our history have been taught to generations,leading many to feel they have to constantly apologize for our past. The context introduced in this episode will help dispel the false narratives and revisionist history. God willing, it will help some believers regain their confidence in the Christian faith.If you find this episode helpful, please give us a positive rating and review wherever you listen to your favorite podcasts. Also share this episode with a friend so they too can be blessed by these insights.To learn more about resources mentioned in this episode, see the following.Defenders of the West: The Christian Heroes Who Stood Against Islam (Book), by Raymond IbrahimSword and Scimitar: Fourteen Centuries of War between Islam and the West (Book), by Raymond IbrahimRaymond Ibrahim (Website)Christian Emergency Alliance (Website)Christian Emergency Alliance (Twitter):@ChristianEmerg1Christian Emergency Alliance (Facebook):@ChristianEmergencyThe Christian Emergency Podcast is a production of the Christian Emergency Alliance.Soli Deo Gloria

The early Pietists were influenced by Gnostic dualistic ideas of the ancient Greeks. All Greek thought was essentially dualistic, but Gnosticism was radically Platonic and became a thorn in the side of the church in its early centuries. Its influence continued in one way or another in Western thought through the Middle Ages eventually affecting the worldview of those who became Pietists.Watch all of our videos and subscribe to our channel for the latest content >HereHere

Imagination is real.Support the network and gain access to over fifty bonus episodes by becoming a patron on ⁠Patreon⁠.Want more science fiction in your life? Check out ⁠The Gene Wolfe Literary Podcast⁠.Love Neil Gaiman? Join us on ⁠Hanging Out With the Dream King: A Neil Gaiman Podcast⁠.Lovecraft? Poe? Check out ⁠Elder Sign: A Weird Fiction Podcast⁠.Trekker? Join us on ⁠Lower Decks: A Star Trek Podcast⁠.Want to know more about the Middle Ages? Subscribe to ⁠Agnus: The Late Antique, Medieval, and Byzantine Podcast⁠.

In this episode from 2013, we look at whether spite pays — and if it even exists. SOURCES:Benedikt Herrmann, research officer at the European Commission.Steve Levitt, co-author of Freakonomics and host of People I (Mostly) Admire.Dave O'Connor, president of Times Studios.Lisi Oliver, professor of English at Louisiana State University.E.O. Wilson, naturalist and university research professor emeritus at Harvard University. RESOURCES:You Don't Know Bo: The Legend of Bo Jackson, documentary (2012)."Amputation of the nose throughout history," by G. Sperati (ACTA Otorhinolaryngologica Italica, 2009)."The Appearance of Homo Rivalis: Social Preferences and the Nature of Rent Seeking," by Benedikt Herrmann and Henrik Orzen (Center for Decision Research and Experimental Economics, 2008). EXTRAS:"What It's Like to Be Middle-Aged (in the Middle Ages)," by Freakonomics Radio (2025).

For pride month, the girlies mount a defense against one of the largest threats to queer people today: transphobia. They trace the long history of trans existence and its erasure, unpack how moral panic is used to justify control, why transphobia exists on both the right and the left, and how the freedom to live outside the binary can liberate us from other systems of oppression. Digressions include: the highs and lows of plant parenthood, our no-phone summer so far, and a new candy shaking up the scene. This episode was produced by Julia Hava and Eliza McLamb and edited by Livi Burdette. Research assistance from Kylie Finnigan. To support the podcast on Patreon and access 50+ bonus episodes, mediasodes, zoom hangouts and more, visit patreon.com/binchtopia and become a patron today. RESOURCES: https://transharmreduction.org/ https://www.thetrevorproject.org/  https://translifeline.org/ https://transequality.org/  https://transgenderlawcenter.org https://pflag.org/get-support/ https://transreads.org/  https://www.elevatedaccess.org/ https://www.pointofpride.org/resource-library SOURCES: 2025 anti-trans bills tracker  A History of Transphobia in the Medical Establishment  A Lost Piece of Trans History  A systematic review of TERF behaviour online in relation to sociopsychological group dynamics Advancing Transgender Justice: Illuminating Trans Lives Behind and Beyond Bars  Anti-trans legislation has never been about protecting children' Anti-Trans Moral Panics Endanger All Young People Better mental health found among transgender people who started hormones as teens Beyond Gender: Indigenous Perspectives, Muxe  Beyond moral panic: how governments are ignoring centuries of trans history  Black on Both Sides: A Racial History of Trans Identity by C. Riley Snorton Clayman Conversations: Three scholars examine the TERF Industrial Complex Fact Sheet: Transgender Participation in Sports  Gender Identity in Weimar Germany  Gender-Affirming Hormone Therapy and Depressive Symptoms Among Transgender Adults   Impact of Ban on Gender-Affirming Care on Transgender Minors  India's Relationship with the Third Gender  Introduction: TERFs, Gender-Critical Movements, and Postfascist Feminisms  Mental health benefits associated with gender-affirming surgery Mental Health Outcomes in Transgender and Nonbinary Youths Receiving Gender-Affirming Care Marxism, moral panic and the war on trans people  “Moving Towards the Ugly” My Words to Victor Frankenstein by Susan Stryker Online Anti-LGBTQ Hate Terms Defined: “Transvestigation”  On Liking Women by Andrea Long-Chu Othering, peaking, populism and moral panics: The reactionary strategies of organised transphobia Responses to Janice G. Raymond's The Transsexual Empire The “Empire” Strikes Back: A Posttranssexual Manifesto The Epidemic of Violence Against the Transgender & Gender-Expansive Community in the U.S.  The Forgotten History of the World's First Trans Clinic How historians are documenting the lives of transgender people  The History of Two-Spirit Folks  The Institute of Sexology and the Erasure of Transgender History  The semi-sacred ‘third gender' of South Asia       The Supreme Court's incoherent new attack on trans rights, explained Theorist Susan Stryker on One of Her Most Groundbreaking Essays, 25 Years Later  The rise of anti-trans “radical” feminists, explained To protect gender-affirming care, we must learn from trans history Transgender History by Susan Stryker Transgender Lives in the Middle Ages through Art, Literature, and Medicine  TV and films have long taught audiences transphobia What science tells us about transgender athletes  Williams Institute at UCLA School of Law - More than 40% of transgender adults in the US have attempted suicide  Woman says she was brutally attacked in Carpentersville, Illinois because she's a lesbian

The simplicity of life back then is appealing today, as long as you don't mind Church hegemony, the occasional plague, trial by gossip — and the lack of ibuprofen. (Part two of a three-part series, “Cradle to Grave.”) SOURCES:Jordan Cavalier, performer at the New Jersey Renaissance Faire.Matt Schwarz, harpist at the New Jersey Renaissance Faire.Phillipp Schofield, professor of history at Aberystywth University.Neslihan Şenocak, professor of history at Columbia University. RESOURCES:A People's Church: Medieval Italy and Christianity, 1050–1300, co-edited by Agostino Paravicini Bagliani and Neslihan Şenocak (2023).The Routledge Handbook of Medieval Rural Life, edited by Miriam Müller with a contribution by Phillip Schofield (2021).Monty Python and the Holy Grail, film (1975). EXTRAS:"Are You Having a Midlife Crisis?" by No Stupid Questions (2022).

There are a lot of gamechanging inventions that shifted the trajectory of the Middle Ages, but one machine managed to hit at just the right time and place to create a massive enterprise in medieval Europe, with consequences that touched the entire globe: Gutenberg's printing press. This week, Danièle speaks with Eric White about Johannes Gutenberg's life, his early entrepreneurship, and the invention that changed the world.Support this podcast on Patreon - https://www.patreon.com/medievalists

#WeirdDarknessRadio WEEK OF JUNE 15, 2025: During the Black Death, medieval Europeans bathed in vinegar, slept on rotting straw, dumped waste in the streets — and still couldn't figure out why everyone was dying.==========HOUR ONE: During the bubonic plague in the early Middle-Ages, those who became sick and were even suspected of having the plague, were forced to relocate to a quarantined island – Poveglia Island. The gruesomeness that took place there still continues today, with the island being illegal to visit – and reportedly, very haunted. (Inside Black Plague Island) *** We look at some of the bathing – and lack thereof – that took place during the bubonic plague, as well as some of the beliefs they had about diet and how it might protect from contagion. Some of the ideas of what people thought could protect them from the disease are nothing short of shocking. (Living With The Black Death)==========HOUR TWO: About 80 years after the black plague began, a different plague came upon England – a fatal one that would cause you to almost instantly perspire to death. (Death By Sweat) *** Most everyone is familiar with the plague in Europe in the early 1400s – but in the early 1900s it struck again. This time in San Francisco. If you've not heard that before, it could be because the U.S. government tried to cover it up. (The Plague of San Francisco) *** Of all the imagery that comes to mind when hearing the words “bubonic plague” the most prevalent is most certainly that of the doctors – and the odd, bird-like masks they would wear. Why they dressed that way is interesting – but what the doctors did while wearing those suits and in their labs as they tried to battle the illness is absolutely horrifying. (Plague Doctors) *** And it probably comes as no surprise that something so deadly and horrific as the black plague would leave behind some residual paranormal energy – and boy is there a lot of it. (A Plague of Ghosts)==========SUDDEN DEATH OVERTIME: We look at some of the bathing – and lack thereof – that took place during the bubonic plague, as well as some of the beliefs they had about diet and how it might protect from contagion. Some of the ideas of what people thought could protect them from the disease are nothing short of shocking. (Living With The Black Death – CONTINUED) *** Europe just could not escape plagues of any kind – for example, the plague that made you, against your will, keep dancing until you dropped dead. (The Dance of Death)==========SOURCES AND REFERENCES FROM TONIGHT'S SHOW:“Inside Black Plague Island” by Cheryl Adams Richkoff for Graveyard Shift: https://tinyurl.com/v85y7k6“Plague Doctors” by Melissa Sartore for Ranker's Weird History: https://tinyurl.com/rmap5d8“Death By Sweat” by Melissa Sartore for Ranker's Weird History: https://tinyurl.com/vqpvgrz“The Dance of Death” by Melissa Satore for Ranker's Weird History: https://tinyurl.com/u6kdwgp“The Plague of San Francisco” by Melissa Brinks for Ranker's Weird History: https://tinyurl.com/sbaht69“Living With The Black Death” by Genevieve Carlton for Ranker's Weird History: https://tinyurl.com/tcbo9af,https://tinyurl.com/sfkjhrg; and Kellen Perry for Ranker: https://tinyurl.com/u4bxkuf“A Plague of Ghosts” by Erin Wisti for Graveyard Shift: https://tinyurl.com/tm2cxzr==========(Over time links seen above may become invalid, disappear, or have different content. I always make sure to give authors credit for material I use whenever possible. If I have overlooked doing so for a story, or if a credit is incorrect, please let me know and I will rectify it immediately. Some links may benefit me financially through qualifying purchases.)=========="I have come into the world as a light, so that no one who believes in me should stay in darkness." — John 12:46==========WeirdDarkness®, WeirdDarkness© 2025==========To become a Weird Darkness Radio Show affiliate, contact Radio America at affiliates@radioamerica.com, or call 800-807-4703 (press 2 or dial ext 250).