Podcasts about Middle Ages

British writer Ben Macintyre on the eerie history of Colditz Castle which the Germans used as a prisoner of war camp during World War 2.Since the Middle Ages, Colditz Castle has existed in some form, perched on the edge of a cliff in eastern Germany.Colditz has served as a royal hunting lodge, a madhouse, and most famously as a prisoner of war camp during World War II.It was said to be inescapable, but that didn't stop the English officers from trying to escape the nightmare of this gloomy fortress, and the clutches of the Germans.Ben Macintyre tells the full story of Colditz and the men imprisoned there, who were as flawed as they were heroic legend.Further InformationColditz: Prisoners of the Castle is published by PenguinThis episode of Conversations explores history, World War 2, prisoners of war, Colditz Castle, Germany, allied soldiers, the officer class, escape, prison, solitary confinement, heroes, the middle ages, research, first hand accounts.To binge even more great episodes of the Conversations podcast with Richard Fidler and Sarah Kanowski go the ABC listen app (Australia) or wherever you get your podcasts. There you'll find hundreds of the best thought-provoking interviews with authors, writers, artists, politicians, psychologists, musicians, and celebrities.

From where did J.R.R. Tolkien get his ideas for the world of Middle Earth?For millions of readers, The Hobbit and The Lord of the Rings are more than just fantasy fiction. Their rich mix of sacred mythology and archetypal saga stories draw deeply into history and legend and profoundly resonate with universal human experience.As with most things, Matt Lewis is determined to claim Middle Earth was inspired by the medieval period, with the help of today's guest, Tolkien scholar Dr. Christopher Snyder.MORE:BeowulfListen on AppleListen on SpotifyCzech Braveheart: Jan ŽižkaListen on AppleListen on SpotifyGone Medieval is presented by Matt Lewis. This episode was edited by Rob Weinberg and produced by Joseph Knight. The senior producer is Anne-Marie Luff.All music courtesy of Epidemic Sounds.Gone Medieval is a History Hit podcastHistory Hit is part of Little Dot Studios, a Certified B Corp™Watch Matt and Eleanor's new documentary series The Rise of the Plantagenets only on History Hit TV. Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week, PLUS early access ad-free podcasts. Sign up at https://www.historyhit.com/subscribe Hosted on Acast. See acast.com/privacy for more information.

Darkness Radio presents UFO Sightings and Visitations: Facts and Falsehoods with Researcher/Historian/Archeologist/ Author, Kevin D. Randle! From the beginning of recorded history, people have seen unusual things in the sky and witnessed strange beings arriving from the heavens. There are cave drawings and carvings from prehistoric peoples and hieroglyphics from the Egyptians; there are statues erected in Greece and Mesoamerica and paintings from the Middle Ages. Puzzling artifacts in many other places around the world strongly indicate alien sightings and encounters have always been a part of human history.Considerable evidence indicates that visitors have been to our world for eons, but there is also evidence of a concerted effort to suppress and obfuscate knowledge of past and modern visitations. Military veteran Kevin D. Randle examines the truth behind these stories and why the government fears the public knowing about them. Interviewing hundreds of witnesses, analyzing documents, and using his military service as a public affairs officer, a general's aide, and an intelligence officer to unravel the facts behind government investigations, Randle refutes some accounts while validating others in UFO Sightings and Alien Visitations: Facts and Falsehoods.On today's show, we talk to Kevin about everything from the actual amount of debris that is actually left on the Roswell site, to the specifics of the Kingman Incident, to where exactly the dead alien bodies may be being kept, to whether we will truly ever see "real disclosure" from the US Government!Get "UFO Sightings and Visitations..." here:  https://bit.ly/4zGXq78Check out Kevin's blogspot,"A Different Perspective", here: Want a new spot to hang out, have that perfect dinner, and see some great entertainment? Look no further than Jellybean and Julia's in Coon Rapids, MN.! https://jellybeanandjulias.com/Make sure you update your Darkness Radio Apple Apps!and subscribe to the Darkness Radio YouTube page:  https://www.youtube.com/@DRTimDennisThere are new and different (and really cool) items all the time in the Darkness Radio Online store on our website! Check out the Darkness Radio Store!   https://www.darknessradioshow.com/store/#paranormal  #supernatural  #metaphysical  #paranormalpodcasts  #darknessradio  #timdennis #kevindrandle #ufosightingsandalienvisitations #factsandfalsehoods #roswell #kingmanufocrash #deadalienbodies #mo41 #paranormalbooks #Aliens  #UFO #UAP #Extraterrestrials #alienhumanhybrid #alienabduction #alienimplant #Alienspaceships  #disclosure #shadowpeople #AATIP #DIA #space-X #NASA #ISS #CIA #FBI #conspiracytheory

One of the more popular clichéd images of the medieval world is an angry mob with torches and pitchforks, ready to cause wanton destruction. And while there were rebellions on occasion, the truth is much more complex. This week, Danièle speaks with Shane Bobrycki about how the nature of crowds – and how people spoke about them – changed, and how crowds, themselves, point to the uniqueness of the Early Middle Ages.This podcast is made possible by the generous support of listeners like you! To find out how to help spread the joy of medieval history, please visit patreon.com/themedievalpodcast

Why have wolves often been the villains of British history? What happened to them and some of the other remarkable creatures that once roamed medieval Britain?Dr. Eleanor Janega is joined by Dr. Lee Raye to explore Britain's lost wildlife and how extinct species survived long after their disappearance through medieval literature, folklore, religion and myth.MOREFantastic Beasts of the Middle AgesListen on AppleListen on SpotifyMonsters of the Medieval WorldListen on AppleListen on SpotifyGone Medieval is presented by Dr Eleanor Janega. Audio editor is 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 podcastHistory Hit is part of Little Dot Studios, a Certified B Corp™Watch Eleanor's documentary Medieval Apocalypse when you sign up to History Hit for hundreds of hours of original documentaries, with a new release every week, PLUS early access ad-free podcasts. Sign up at https://www.historyhit.com/subscribe Hosted on Acast. See acast.com/privacy for more information.

In the Middle Ages, Krakow was one of Central Europe's greatest cities: a thriving crossroads of kings, merchants and legends, crowned by a royal castle and haunted by tales of dragons. But in 1241, catastrophe arrived. Mongol armies swept in from the east, devastating the region and reducing Krakow to ashes. Yet from the ruins, the city would rise again, stronger and grander than before. Join Dan on a journey to uncover Krakow's extraordinary medieval story - exploring its castles, streets and legends to discover how invasion, destruction and remarkable resilience forged one of Europe's most magnificent cities.If you'd like to visit any of the locations in this episode, you can visit https://visitmalopolska.pl/en_GB for more informationThe Wieliczka Salt Mine at https://www.wieliczka-saltmine.com/The Rynek Underground Museum: https://muzeumkrakowa.pl/en/branches/rynek-undergroundFor more information about visiting Wawel Castle, search https://wawel.krakow.pl/enThis episode was made in association with the Polish National Tourist Office, with huge thanks to Mirosław Bartyzel, Dorota Wojciechowska and the Malopolska Tourism Organisation.Produced by Mariana Des Forges and edited by Dougal Patmore.Dan Snow's History Hit is a History Hit podcast.History Hit is part of Little Dot Studios, a Certified B Corp™. Hosted on Acast. See acast.com/privacy for more information.

In the 1920s, workers clearing a hidden dungeon beneath an Irish castle discovered so many human bones they needed horse carts to remove them. An estimated 150 skeletons had been thrown into the pit—some onto spikes waiting below. Then, near the bottom, they found something that shouldn't have been there: a pocket watch manufactured in the 1800s. Someone had apparently still been using the medieval oubliette centuries after the Middle Ages ended. And that's only the beginning. Murdered priests, poisoned mercenaries, ghostly children, a woman in red, and a grotesque entity whose arrival is supposedly announced by the smell of a rotting corpse all belong to the history and folklore of Leap Castle. Tonight, we enter the fortress often called Ireland's most haunted castle... and meet the family that decided to make it their home. YouTube - https://www.youtube.com/@HauntedAmericanHistoryTikTok - @hah_podcasthauntedamericanhistory.comPatreon- ⁠⁠⁠⁠⁠⁠https://www.patreon.com/hauntedamericanhistory⁠⁠⁠⁠⁠⁠HAH DISCORD - https://discord.com/invite/bJdbpH3hQm Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Merriam-Webster's Word of the Day for August 21, 2026 is: rigmarole • RIG-uh-muh-rol • noun Rigmarole refers to a long, complicated, and annoying process, description, etc. // We went through the rigmarole of installing, registering, and activating the software before we found out it wouldn't work. See the entry > Examples: “Over the last 10 years or so, I've had an on-again, off-again relationship with running. On the one hand, I love it for the mental benefits. My mind always feels clearer after a run and it can be an escape from the rigmarole of life. But on the other hand, it seems that every few years, some mild injury befalls me that slows my momentum, or I move to a new city and lose the routine of running at a time and place.” — Maura Fox, The San Diego Union-Tribune, 6 Sept. 2025 Did you know? In the Middle Ages, the term Rageman or Ragman referred to a game in which a player randomly selected a string attached to a roll of verses and read the selected verse. The roll was called a Ragman roll after a fictional king purported to be the author of the verses. By the 16th century, ragman and ragman roll were being used figuratively to mean “a list or catalog.” Both terms fell out of written use, but ragman roll persisted in speech, and in the 18th century it resurfaced in writing as rigmarole, with the meaning “a succession of confused, meaningless, or foolish statements.” In the mid-19th century rigmarole (also spelled rigamarole, reflecting its common pronunciation) acquired the sense referring to a complex and tedious procedure.

For more than a century, one of Europe's richest cities worked on a building it did not yet know how to finish. Its designers created an enormous space that seemed impossible to cover, leaving future generations with one of the Middle Ages' greatest engineering challenges. The solution would require new machines, new construction techniques, and one of history's most brilliant architects. Learn more about the long and remarkable history of Santa Maria del Fiore, aka the Florence Cathedral, on this episode of Everything Everywhere Daily. Shop the store at Shop.Everything-Everywhere.com Sponsors Hexclad Get 10% off your order at hexclad.com/DAILY Mint Mobile Save 50% on Unlimited premium wireless plans starting at $15/month at MintMobile.com/EED Quince Go to quince.com/daily for 365-day returns, plus free shipping on your order! DripDrop Go to dripdrop.com and use promo code EVERYTHING for 20% off your first order! Square Get up to $200 off Square hardware when you sign up at square.com/go/daily Horizon3 Go to horizon3.ai/everything and request your free NodeZero demo Babbel Go to babbel.com/daily for up to 60% off 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 Discord Server: https://discord.gg/Ds7Rx7jvPJ 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

When it comes to powerful and impressive dynasties of the Middle Ages, it's hard to compete with China's Ming Dynasty. And yet, a lot of us didn't learn much about the Ming in school. If you're looking to start your journey on all things Ming, this is the episode for you. This week, Danièle speaks with Craig Clunas about how the Ming Dynasty began, how it functioned, and how it lasted for centuries.This podcast is made possible by the generous support of listeners like you! To find out how to help spread the joy of medieval history, please visit patreon.com/themedievalpodcast

How did medieval builders create monuments that still leave us awestruck? How were vast cathedrals, temples and cities constructed and embellished?From Canterbury Cathedral and the palaces of Great Zimbabwe and Venice, to Cambodia's Angkor Wat, some of the greatest achievements of the middle ages depended on extraordinary stonemasons.Dr Eleanor Janega is joined by Simon Warrack to hear the inside stories of the exquisite craftsmanship behind these architectural wonders.MOREA Stonemason's SecretsListen on AppleListen on SpotifyMythbusting Medieval BuildingsListen on AppleListen on SpotifyGone Medieval is presented by Dr. Eleanor Janega. Audio editor is Amy Haddow, the producer is Joseph Knight. The senior producer is Anne-Marie Luff.All music used is courtesy of Epidemic Sounds.Gone Medieval is a History Hit podcast.Watch Matt and Eleanor's new documentary The Rise of the Plantagenets by subscribing to History Hit. Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week, PLUS early access ad-free podcasts. Sign up at https://www.historyhit.com/subscribe.  Hosted on Acast. See acast.com/privacy for more information.

Send us Fan MailOn the show is the cast behind "The Legend of Van Dorn. Get an inside look at the movie's production and the events that inspired it.Learn more here: https: https://legendofvandorn.com/email-me-about-van-dorn-film/Music 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! Iron Horse Military AntiquesIron Horse Military Antiques is an Illinois-based buyer and seller of nineteenth-century documents, letters, images, and militaria, specializing in the American Civil War.Support the show

In 1212, thousands of children set out across Europe believing God would part the Mediterranean and lead them peacefully to Jerusalem. (Spoiler alert: God didn't.) Their impossible journey became one of the strangest and most hotly debated events of the Middle Ages, blurring the line between history, myth, religious fervor, and mass delusion. It's also wildly entertaining.  For Merch and everything else Bad Magic related, head to: https://www.badmagicproductions.com Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

In episode 501, Tony Arsenal and Jesse Schwamb dig into the parable of the watchful doorkeeper in Mark 13:32–37 — four tightly packed verses that Jesus uses to call his servants to alertness before his return. But this isn't a passage about spiritual caffeine and white-knuckling your way through the Christian life. Tony and Jesse unpack what "stay awake" actually means through the lens of Reformed theology: active, differentiated stewardship in the ordinary means of grace, faithful vocation in every sphere of life, and a corporate ecclesial readiness that belongs to the whole church, not just the individual. This episode reorients the familiar language of watchfulness away from anxiety and date-setting toward the sturdy, quiet confidence of a believer who knows who they are, whose house they serve in, and why that identity drives everything. Key Takeaways "Stay awake" is a command about identity, not performance. The doorkeeper doesn't do what he does to become the doorkeeper — he's already the doorkeeper. Christians are watchful because of who they already are in Christ, not to earn or secure that status. Vocation is not optional waiting — it's active, differentiated stewardship. Christ's ascension corresponds to the master's departure, and the interim period is characterized by each servant being given his own work, reflecting Calvin's doctrine of vocation and the Reformed insistence that the Christian life between the ascension and the Parousia is not passive. Watchfulness is corporate, not merely individual. The church, as the pillar and buttress of truth, is called to a collective readiness. In Presbyterian polity, every act of a valid church jurisdiction is an act of the whole church — meaning each member has a genuine stake in the faithfulness of the whole body. The ordinary means of grace are the means of watchfulness. Prayer, the Word, the sacraments, fellowship, and sitting under preaching are not supplementary to vigilance — they are the very instruments by which God preserves and prepares his people. Two errors must be avoided: speculative date-setting and practical indifference. Uncertainty about the hour of Christ's return is neither an invitation to calculate nor an excuse for carelessness. It is the very grounds for sustained, ordinary faithfulness. The warnings of Scripture are themselves a means of grace. Following Westminster Confession of Faith 17, the sobering warning of verse 36 is not a threat to the elect's final security but a pastoral instrument by which God preserves his people in living, active faith. The rooster-crowing language of Mark 13 anticipates the Passion narrative. The clustering of watchfulness, the night watches, and the crowing rooster in this chapter echoes the Garden of Gethsemane and Peter's denial — a connection particularly resonant given Mark's traditional association with Peter's testimony. Explanatory Paragraphs Vocation and the Active Interim One of the most theologically rich observations in this episode is the way Jesse frames the master's departure as corresponding directly to the ascension of Christ. The key phrase in verse 34 — "each one his task" — is not incidental detail. It reflects the Reformed doctrine of vocation at full strength: every believer, in every sphere of influence, has been given particular work to do on behalf of the Lord during Christ's bodily absence. This is not a passive waiting room existence. It is an active, differentiated stewardship that is deeply personal and yet accountable to the master who owns the whole house. The ascension does not mean abandonment, and the parable makes that clear by the fact that the servants are left in charge — trusted, commissioned, and expected to be about their work when the master returns. The Church's Corporate Readiness A standout contribution of this episode is Tony's move from the individual to the ecclesial. Drawing directly from OPC Book of Church Order, Chapter 3, he argues that church power is not vested in officers alone but in the whole body of believers. This means that when any legitimate church jurisdiction acts — whether in discipline, instruction, or governance — it is the whole church acting. The parable's doorkeeper is therefore not just a figure for personal piety; he is a figure for the corporate watchfulness that belongs to every member of the household. Tony's point is that a Christian who is disconnected from his local church, indifferent to what is being taught and decided elsewhere in the visible church, is not simply failing at individual holiness — he is failing to be awake in the fullest sense the parable intends. The Ordinary Means of Grace as Watchfulness Itself Perhaps the most pastorally stabilizing insight of the episode is Jesse's observation that watchfulness is not some extraordinary spiritual heroism layered on top of normal Christian life — it is normal Christian life. The ordinary means of grace are ordinary precisely because they are the regular, appointed instruments through which God delivers his grace to his people. Prayer, the Word, the sacraments, and fellowship are not preparatory disciplines that get you ready for the real work of being watchful. They are the work. Tony reinforces this by noting that a person who persistently refuses the ordinary means of grace is not simply being unwise — they are declining the offer of God's grace, which is a far more serious matter than mere spiritual lethargy. Memorable Quotes The doorkeeper doesn't do what he does to become the doorkeeper in this parable. He's already the doorkeeper, and the fact that he's the doorkeeper explains why he's given certain responsibilities and certain commands. That's the way it is for us as Christians. - Tony Arsenal The warnings of Scripture are themselves among the ordinary means by which God preserves His people... the sobering possibility of being found asleep functions pastorally not to threaten the loss of the elect, but to press home the seriousness of watchfulness as the fruit and evidence of genuine faith." - Jesse Schwamb When I go into a patient encounter at the hospital, or when I pull up to a red light, or when I order a sandwich at McDonald's and they get it wrong — I bring with me the fact that I am a Christian, the fact that I am a servant of Christ, that I am a doorkeeper in the house of the living God. - Tony Arsenal Full Transcript Jesse Schwamb: [00:01:00] Welcome to episode 501 of The Reformed Brotherhood. I'm Jesse.  Tony Arsenal: And I'm Tony, and this is the podcast with ears to hear. Hey, brother.  Jesse Schwamb: Hey, brother. Well, we've got some more kingdom teaching on tap right from the mouth of Jesus. We're going through all the parables, if you haven't been tracking with us so far, and we're finding ourselves in Mark chapter 13. And as J- only Jesus can do, packs four verses with all kinds of rich, robust theology, and it's all in this kind of strange setting, actually. A guy heads out of town. He hands his servants the keys. He tells the doorman, "Hey, watch the place," with the same kind of e- enigmatic and vague energy that I imagine, like, your cable internet provider gives you when they give you an arrival time between now and Friday. And then Jesus lists literally, like, every possible hour He might show up, evening, midnight, rooster clock, dawn. And all of this is for His glory and for our benefits. [00:02:00] And we're gonna somehow try to see if we can take all of these four verses, which are so jam-packed, and fit them into our conversation. That's our challenge, and it's gonna be yours to listen to. So welcome to this episode.  Affirm or Deny Segment Jesse Schwamb: But before we do all of that, it is everybody's favorite time. Well, except for Wicked Scriptures. That is really everybody's favorite time. Second favorite time is where we find something in our lives, Tony, that we either affirm with because it's awesome, it's exciting, want everybody to know about it, or conversely, we deny against something because it's just not that great. We don't like it. Don't waste your time with it. So everybody longs to know, in this conversation, are you affirming with or denying against?  Tony Affirms Psalm Music Tony Arsenal: I'm affirming something tonight. Uh, the listener might remember, I don't know, maybe a month and a half back, I affirmed a particular setting of Psalm 63 in the Trinity Psalter Hymnal. And as I was kind of, you know, looking around for, I wanted to find a track to sort of maybe add to the end of the episode just to sort of, [00:03:00] like, put a point on that. I stumbled on, um, a song, singer, I don't know if you'd call him a songwriter, 'cause he's mostly just writing song- psalms. But he's, he's arranging them. He's, you know, writing the guitar line for it or whatever. Uh, his name is Matthew David Montgomery. Uh, I don't know that you would know him from anywhere, but he's on, um- Apple Music, YouTube, Spotify, wherever. Uh, he does an arrangement of O God Show Mercy to Us, which is Psalm 63, uh, setting A, I believe, in the Trinity Psalter hymnal. But, um, it's, it's in other hymnals, other psalters, uh, under the same name with the same tune. Uh, he has a beautiful singing voice. He does a lot of, uh, what's typically called, like, finger style, uh, guitar picking, uh, which is just very melodious and very gentle and soft. Um, it would be a great addition to, like, your morning devotional time to just, like, pick a psalm that he sings, that he's, he's recorded. Um, you can get most of his stuff for free on, uh, YouTube, or again, if you have Apple [00:04:00] Music or Spotify, it's available there. Uh, again, his name is Matthew David Montgomery, and he's got several, uh, several albums. He has ones that specifically is psalms called Psalms for Singing. Um, and then he has a couple finger style hymn songs, uh, hymn albums that are like, you know, like I don't know, more modern hymns, He Will Hold Me Fast, Only Holy God- Right kinda like Getty, um, Getty-style and City Alight songs, those kinds of sort of that complex of modern hymnody. Um, but he's excellent, and it's excellent theologically rich sound music. Um, I haven't listened to everything, but he seems like he's in kind of that, uh, sort of vein of worship music production producer peoples, um, that are just putting out good, accessible music. I know, like, a lot of small churches, uh, have in the past have had to resort to using tracks like this actually to sort of lead their vocal music. Um, that would be something to think [00:05:00] about. It's simple. It's arranged in a straightforward fashion. Many times it's arranged according to the psalters, which are by, almost by definition are designed for congregational singing. So it's good. It's great. Use it for family worship, listen to in your car. I don't know, workout music. I don't know if you would work out to this, but I guess you could try. Um- I love it ... but yeah, I usually, I usually listen to, um, Oh God, Show Mercy To Us probably, like, once a day. I listen to it usually in the morning to kinda center my day and get my head in the right space. Um, but yeah, it's just good stuff. David, um, Mi- Matthew David Montgomery, uh, the specific one was Psalms for Singing, but, um, all of his stuff is really great.  Jesse Schwamb: All right.  Jesse Affirms Hymn Devotional Jesse Schwamb: People are gonna think we're totally conspiring now, but I promise we're not. This is just how our minds work in collective fashion, that we never speak about stuff together. So my affirmation is right in the same vein. So I'm actually excited about this one because it might just be the golden age of daily books about, like, theological meditation. It might be. And [00:06:00] so this one is really good, and I'm super stoked because I'm kind of on the cusp of this one because I got an advance copy of this book, and it's just out now. It's called Awake My Soul, and it's daily readings, 365 hymn texts taken throughout church history from the Middle Ages to 1900. And each hymn for the day includes s- a suggested tune and then, like, a short historical slash, like, theological meditation. The beauty of this- Wow One, I'm learning all kinds of new hymns that are not my favorite. Two, you can either read them or... There's no music included in this, except that in the back there's an index that will give you... There's, like, a little code every day. This is like a s- it's your own treasure hunt. There's a little code on each day, and if you take that code and go back to the end of the book, what you'll find there is names of popular hymns or songs that you do know the, the tune to, and then you can take that same tune and use the same poetic meter that the hymn is in that you don't know, and guess what? You can actually sing it. So you're prepared every day to sing [00:07:00] music and to sing brand-new music with great confidence and high conviction. So this is, like, the bridge here. Go listen to some good music. And I would say if you wanna buy this, because it is brand new, go to hymnworks.com. It's by P&R Publishing. That's where you'll find the best price. It's, like, 25 bucks. It's a beautiful clothbound, like, handsome two-color printing with a ribbon. And also Passion Week and Advent are clearly marked and can be adapted for use in any calendar year. So there you go. Like, it's the double-barreled affirmation for good singing, good hymns. By the way, for all the brothers and sisters of exclusive psalmody, we see you raising your hands in the back. Actually, if you're doing exclusive psalmody, you're in the front. So we see you in the front, and this- And you're  Tony Arsenal: probably not raising your hands.  Jesse Schwamb: You're definitely not raising your hand. We see your hands  Tony Arsenal: in your pockets. Jesse Schwamb: We see you standing there  Tony Arsenal: stoically.  Jesse Schwamb: Yeah. We see your hands in your pockets, never coming out. That's fine. Yeah. Uh, this book also is for you because so much of it is actually just, uh, the psalms adapted for kind of [00:08:00] more, when I say contemporary, between the Middle Ages and 1900 worship. So, uh, there you go. I think this is lovely. Uh, we didn't plan it, but you've got two great resources for daily living and daily singing.  Tony Arsenal: Yeah.  Building Daily Liturgy Tony Arsenal: And, you know, I think, um, there is sort of an element, and I'll be quick about this, where we are set up... We have such a, like, a dearth of riches in terms of accessibility to musical worship. And y- you know, used to think of it as, like, daily devotions, but I think the more, I think the more accurate and I think a, a more theologically rich term is a daily liturgy. Right. Um, you know, with books like Be Thou My Vision, um, by I think it's David Gibson, or, you know, he has, like, the Christmas version and the, um, I think there's an Easter version of it where it really walks you through a, a full daily liturg- liturgy with, like, a call to worship and a, a confession of sin. And, [00:09:00] um, and you could take these resources, whether it's an album like David, uh, or, like, um, David Michael Montgomery. That's a country singer, I think. Whatever the guy is that I recommend. I don't have his name in front of me. Uh, whether it's an album like that or whether it's- Right ... this resource Jesse's talking about, or like I've said before, like, just the trendy Psalter Hymnal app on your phone which will play the music for you and display the words. You can take this and there... I, I hate to say it this way because I know there's a lot of people that, that make good profitable use of sort of like evangelical, I would call it, like, fluffy devo kinda stuff. Uh, which ironically on my list of affirmations of things that are in the queue, there's, there's a devotional resource that even kinda falls into this category. Yeah, there is. But, um, there really is no good excuse for not having some sort of robust daily worship pattern. Right. Um, because you can, you can really make use of these resources to create a pretty cohesive, well put-together, pleasurable kind of [00:10:00] daily worship set or liturgy or experience, I don't know, whatever word you wanna slot in there. Um, a- and really get... Like, really just have an excellent experience out of it, really have good resources. So yeah, I'm, I'm on board. I think it's great. I would love to, I would love to be able to, uh, to take a look at that. So maybe next time we're in the same geographical location you'll have to show me. Jesse Schwamb: Oh, I'll bring it. We'll, we'll do it. It actually doubles as a hymnal because it's all indexed, so you can actually- Yeah ... just use it as a hymnal. I love books that give you two purposes. Oh, that's a double threat book right there. And that means, like, for the spaces taken up in your life and on your shelf it can do more than one thing. That's like having a kitchen appliance that, like, I don't know, is like an air fryer and it brews beer. Like, that's worth- Yeah ... the space all the time  Tony Arsenal: Yeah, I, I just recently found out that they make washers that are also dryers, and they're in the same machine, and- Wow.  Jesse Schwamb: That's transformative ... I  Tony Arsenal: would feel like a millionaire if I had one of those- Reading Mark 13 Parable Jesse Schwamb: 'cause- Well, speaking of [00:11:00] feeling like a millionaire, and I think what you challenge us with is settling in some patterns of daily worship and living for God, it just so happens that Jesus has some instruction for us in that same way- Nice ... in Mark chapter 13. So let me start beginning in verse 32. And if you're tracking along or keeping score at home and you've gone to this chapter, what you're probably gonna find is we're actually in the, the parable of the fig tree, or just at the end. But w- we're not gonna touch that one, not yet, so don't get too excited. We're actually coming right at the end of that. So picking up in verse 32: "But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone." Now, this is Jesus speaking: "See to it, keep on the alert, for you do not know when the appointed time will come. It's like a man away on a journey who, leaving his house and giving authority to his slaves, each one his task, also commanded the doorkeeper to stay awake. Therefore stay awake – for you do not know when the master of the house is coming, whether in the [00:12:00] evening, at midnight, or when the rooster crows, or in the morning – lest he come suddenly and find you sleeping. And what I say to you I say to all: Stay awake." Tony Arsenal: Yeah.  What Stay Awake Means Tony Arsenal: Yeah, it's a good, uh, it's a good parable. And, you know, this is covering a lot of the same ground as other parables that we've, uh, approached. I think what's a little bit, uh, unique or different about this one is that some of the, some of the cautions that we, um, brought out with the other parables, because they were actually longer and had more details, um, some of those cautions don't necessarily apply the same way here. Jesse Schwamb: Right.  Tony Arsenal: Right? We, we talked about the parable of the 10, of the 10 virgins, or the wise and foolish virgins, whatever you wanna call it, and we talked a lot about how this language of, like, stay awake seemed to be misapplied, uh, as, like, falling asleep is foolish. Because in that para- that particular parable, [00:13:00] um, both the wise and the foolish virgins fall asleep. It's not the falling asleep that was the problem, it was the being prepared, um, for the master's return. Uh, in that case, having the proper equipment, having your, you know, your lamps trimmed, your oil ready, all that stuff. In this parable, um, it really is about being awake. Like, being awake is the task. Yes. It's the specific command. That's right. And so our task tonight is to unpack a little bit about what it even means to be awake, what does this parable say to us about that. Um, but I, I think this one falls a little bit more in line with kind of what we maybe... I know this is weird to say. It falls a little bit more in line with what we've been talking about as a, sort of like a little bit of a legalistic approach to some of the parables. This one really does have, I th- I think, has more to do with, uh, the, the sort of production that Christians are expected to have.  Jesse Schwamb: Right.  Tony Arsenal: The, the, the holiness, the good works we're expected to have, and how [00:14:00] that plays into kind of our alertness, our, our fittedness for service, uh, and, and maybe ultimately even the way that we're rewarded in the last, the last times or in, in heaven. All of that kinda plays in here, and this is kind of like Mark's equivalent to sort of like the eschatological parables that we talked about at, at the end of Matthew in, you know, Matthew 25 and, and sort of that area  Jesse Schwamb: I totally agree.  Vocation and Stewardship Jesse Schwamb: I think this bad boy, even just the first verse, it's like a compact statement of the doctrine of vocation and providence all wrapped into one. And it's easy to read it and just kind of fly by that stuff and say, "Of course, I need to be aware of what's going on. I need to be aware of God's presence or seek Him in worship." All that's true, but there's a lot in this because, of course, the master's departure here corresponds clearly to Christ's ascension. There's like a real bodily absence that nonetheless does not amount to like abandonment. And then to your point, what I think starts to differentiate us from some of like the [00:15:00] other parables where we've been very careful about parsing this, has been this assignment, each his own work. It's reflecting like a really traditional like Reformed, I think, emphasis, even from like Calvin's doctrine of vocation, that the Christian life between the ascension and the Parousia is not one of like passive waiting, but there is like an active differentiated stewardship, and it's every believer. And even though it's just a sentence, there's like a lot of particularity in this to remind us that each one has a task, and that task is something that you should undertake on behalf and for the Lord  Tony Arsenal: Yeah. Yeah, and this, um, the other element of this, um, that I think is interesting is, you know, we don't wanna, um We wanna be careful not to try to build entire theological, like edifices, edifices. I'm not sure which word is right. Edifice. We don't wanna build huge theological structures on top of like slight variations in words. And, and I know that, um, that can [00:16:00] sometimes be very popular in our circles and, and I'm, I s- absolutely support the grammatical historical interpretive method. I don't think it's the only el- only, you know, hermeneutic we should think about. But I definitely agree with the words matter and the meanings of the words matter. Right. But we can also go too far in, like, making an entire theological point hang on the particular choice of a verb pars- like a verb tense or mood or whatever. But I think it's interesting, um, w- the sort of what we might call the parable proper starts in verse 34, but in verse 33 it says, "Be on guard, keep awake, for you do not know when the time will come." That's not the parable. That's Christ giving a command to his immediate audience, and then I think vicariously therefore for us. When we get into the parable and it, and it says, uh, that the command for the doorkeeper, right? So the, he, he takes his servants, he puts his servants in charge, and I s- I take that to mean, [00:17:00] like, he leaves the house to them. Like, he leaves them to their task. They're, they're not, they're not having to report to anybody. They just manage the household- Right ... autonomously or independently. Um, each with his work, so there's this idea that, like, each of the servant has their own proper sort of realm of the house that they manage, right? The gardener's managing the garden, the, the house, you know, the, the, um, the, the person who's in charge of the money is managing that. And the doorkeeper, which is a particular role, his task, his charge, his, he is commanded to stay awake. Now, the phrase, the word for stay awake in verse 30, uh, 34 is not the same word that's used in verse 33. Now, I, I have not done the word study on this or, or the c- commentary work to know how significant that is, but we do affirm that the Holy Spirit inspires each individual word.  Jesse Schwamb: That's right.  Tony Arsenal: And I think we could make an argument that sometimes a word is just used, um, at least on a, on a [00:18:00] human level. It, it's just you don't wanna use the same word multiple times. Like, just like anyone writing any sort of pi- piece of work, you don't use the same word repetitively. You vary the words. You use, use synonyms to, to spice it up and to give it some variety. But also, I think there may be some significance in the fact that within the story, within the parable, the command to stay awake is a particular word, and then a different word to stay awake and to be watchful, and there's this repetition, "Be on guard. Keep awake." Like, those are parallel statements. Um, those, that's a significant thing that that word is different  Jesse Schwamb: Yeah. It's a huge, I think, reminder that there's all... The- even, again, I can't believe how much is packed. Now that I think about this, we start talking about it into, like, a single sentence. But every believer, like every servant in this house, has been given some kind of task suited to his place. I believe that's what Jesus is trying to impress us with. And that idleness is not an option countenanced by the text because the doorkeeper's [00:19:00] particular charge to watch, like you were saying, functions to me, I think, almost like a synecdoche. Like, it's f- for the whole- Yeah ... household's duty. His vigilance stands for what is in fact required of every servant, since verse 37 will then extend this command to, like, everybody. So just- Yeah ... within, like, this little space of writing or this little space of teaching, I think what we have here is, like, it's realistic for us to say we've got the twin realities that ground really biblical ecclesiology in the interim period. We have Christ's real absence, but that's, like, against, I would say, any collapsing of the already into a fully realized eschatology. And then you have Christ's ongoing ownership and authority over his house, which is the church, against any notion that the church is left to autonomous self-governance. So the house, in other words, re- remains Christ's, and the servants remain accountable to him, not to themselves, like you've just said, and each one is accountable to God in a unique way according to the task that he's given them. So again, this beautiful marriage of [00:20:00] both the responsibility, the providence, and the responsibility that we have before God in being responsible to him, but also that he is governing all things for his good and for his glory.  Tony Arsenal: Yeah.  Doorkeeper Role Explained Tony Arsenal: And you know, I think, um, the word doorkeeper here too, uh, you know, as I peek at the Greek a little bit, the word doorkeeper is also a much broader term than, uh, it might seem. You know, like I think, you know, one of my kid's favorite shows is like Curious George, and there's a character in the, the story that's literally named Doorman, and he's just the guy that like opens the door in the apartment that- Right ... Curious George and the Man in the Yellow Hat. But the word doorkeeper in, uh, in the Greek here, when applied to a, a female, is understood to be like the janitor. So the doorkeeper might even be considered something more like the master of the house. Like think of like, um-  Jesse Schwamb: Lady's ...  Tony Arsenal: uh, like the, the head butler, right? In like if you think of like Downton Abbey, right? Right. The, the guy who actually like takes care of and like [00:21:00] runs, the house manager or something like that might be a better way to look at it. And I think you're right that his charge to stay awake, to keep alert, it does extend to the entire household, but it also is a particular command for that figure.  Jesse Schwamb: Right.  Tony Arsenal: Right? So yes, everybody is given their task. This, this person, this doorkeeper, he is, um, called out specifically, individually, right? It's not as though he's the only servant in the house. There's all these other servants, they each have their task, and they're all commanded to keep about their business. The doorkeeper, the master of the house, the, I don't know, head butler, the head ch- the chief janitor, I don't know what you would want, the head custodian of the house, um, and don't think of custodian or janitor in terms of like- Like the school janitor who like cleans the toilets and mops up after the kids throwing up and stuff. The, the janitor or the custodian of the house is really the person who kind of like runs the household, the sort of like head servant of the house. [00:22:00] His command to keep watchful, to be on guard or to be alert is because, um, the, the master's return is sudden and unexpected. Right. And so if the doorkeeper doesn't keep up with things, if he's not awake, if he's not running things, if he's not managing things, if he's not alert and awake, then not only does his task get, get, um, undone... And I think like we think of it like, "Oh yeah, be on guard." You sometimes hear this parable or, or variations of this parable taught as like you gotta keep the wolves out, like he's the guard at the door. Right. I don't think that's what this is getting at. It's really more like if this, if the doorkeeper s- falls asleep on the job, then the entire house falls into disarray, and you can't recover that when the master all of a sudden is at the gate. If you're just the guard, I guess you might be able to snap to attention and like, you know, pull your pole arm or whatever it is up. Like you might be able to snap to attention and kind of fake it. But if you're the guy who manages the entire household and the [00:23:00] whole household is in disarray because you've fallen asleep on the job, there's no recovering from that when the master taps you on the shoulder and says, "Please wake up, I'm home." You just can't recover from that. And so I think that's, that's the element of the story, the element of the parable that we probably need to think about a little bit more is, all right, w- no one of us is the doorkeeper of the church.  Jesse Schwamb: That's right.  Tony Arsenal: But also none of us are not the doorkeeper of the church. So like we all have a role and a responsibility in, in the church to sort of like be a part of, an active part of the church, an active part of God's kingdom, which is not, I'm not trying to say we're all gatekeepers, right? We're not all called to be r- to rule over the church. Like there's a particular office of ruling elder that I would say exists, uh, you know, that's codified in the OPC. But even within other kinds of s- setups, there's usually some sort of elder, you know, setup where there's elders that are not teaching elders. They're not there to like teach and minister and, and preach. They're there to [00:24:00] like govern the church and support the needs of the body spiritually. That's really, uh, you know, like a particular office, but that's also a task and a role that we all share as Christians is to, to sh- sort of, I almost said shepherd, but that doesn't feel right, but it also doesn't feel wrong. To sort of like manage the business of the congregation and the church- That's right ... and the, the invisible church as a whole. That's the task of every Christian, and that's really what this parable's getting at, I think.  Jesse Schwamb: I think so too. And I, I don't wanna, like, build too far a bridge away from that point. I think it's worth sitting there for a second because what occurs to me as you were saying that is I just happened to be reading Calvin's commentary this morning in 1 Corinthians 5, and he builds this whole theological argument around this idea that he, he basically is saying, "Why should the Corinthians mourn over one man's sin?" And he gives two reasons. First, as a consequence of the communion that exists among the members of the church, it's becoming that all should feel hurt at or so it's deadly if one of their members should fall. And the second is when such an erroneous sin is [00:25:00] perpetrated in a particular church, the perpetrator is an offender in such a manner that he pollutes the whole society. That is to say, I think it's kind of in line with what you're saying, that corruption in one place will affect the entire body. That is like falling asleep, pulling away from the mission Being found outside of the mission of God's, uh, for God's glory is something that hurts the church body. And we might ask, like if there is in our own lives a persistent sin, some kind of corruption, then we ought to ask, is there any form of corruption that we're contributing to the body of God? And I think those, these like real consequences of what it means to live in a way where we find ourselves, again, outside of what it means to worship whole heartedly, to worship with heart, soul, and mind, all of which we do imperfectly. Yet at the same time- Yeah ... are we being awake? Are we being made aware? Watchfulness and Rest Jesse Schwamb: I, I wonder if part of what's envisioned here and in view with Jesus' teaching is not just this idea... Almost like I think sometimes we, we say stay awake or we say be [00:26:00] watchful, and of course like I love that Jesus mentions like the four watches. Like that's, I think, like a distinctly kind of Roman division of the night into four three-hour segments. And of course it's gonna suggest to Mark's gentile audience that, and, and underscore this point, that it's not which watch, but that no watch may be presumed safe from the master's arrival. And so I think when we hear that stuff we think, "Well, this means like don't fall asleep." In other words, like there's going to be a test somewhere in your life or all of your life where you're going to be legitimately tempted to take a rest, and you can't take a rest. You gotta keep like just going thrust or no th- you, there's no other choice- Right ... but to give it your all. I think what's better here and what's in view is in all areas of life, are you awake to the reality that God has given you work to do in the spheres of influence that you have, in the particular place in which you live, among the church people whom He has given you to worship with? Are you aware that at all times you ought to be moving and working and for His glory, [00:27:00] even while you are literally sleeping in rest so that you might do those things for the next day? So I- Yeah ... I don't wanna get too hyped up on it's kind of like, again, what's the spiritual equivalent of always drinking Celsius and Red Bull and just like toughing it out- Yeah like with your eyes wide open. It's, it's way more than that.  Tony Arsenal: Yeah. Yeah, uh, this is gonna seem like a weird transition, but it's, it is but also isn't. Um, I, I saw an interesting video the other... I'm getting super nerdy here right now. But, um, I saw an interesting video on YouTube the other day that was talking about how strange it was that there is like a night shift on the Starship Enterprise on Star Trek Next Generation. But, but actually like- It, it demonstrated something to me that, like, even on a, you know, this is obviously a fictional television show, but, like, even on a spaceship where there is no sun, there is no actual reference- Right ... for what a day is, right? We think of a day, and, and rightfully so, it's locked into a 24-hour cycle because of the [00:28:00] way God has created the Earth to spin, and the sun, and the sunrise, sunset, et cetera. But in this fictionalized universe, in this fictionalized world, there's no sunset. There's no, uh, chronology, yet they still divide on, on this, they still divide the day into these three watches. And it's funny, 'cause they talk about how, like, well, there's, there's the day shift, there's the sort of like second shift, and there's the night shift. And they actually even, like, turn the lights down on the ship to simulate a day-night cycle. And, and what it got me thinking about, and I think in the parable, obviously, like, it's the four watches of the night. Um, I play a lot of Dungeons & Dragons, and, like, when you're gonna do what's called a long rest, you have to determine who's gonna set a watch. If you don't set a proper watch, then the dungeon master may make it so monsters show up and you don't get your long rest. This idea that- Even resting is an appropriate and necessary execution of- Right ... the task to be watchful. That's right. Like, I think that's important. If you are, um, i- if you think of like, uh, Lord of the [00:29:00] Rings, right? And they set a watch. Uh, the responsibility of the people who aren't on watch is to make every, every use of that time to sleep so that if something happens, they're alert. And then when also when it's time for them to take watch, they're able to be watchful. And, uh, the other thing I wanna, wanna just comment really quickly on, because I, I, I didn't do a lot of prep for this episode. Big shocker. We don't prep a lot for these episodes. And this is another Markan parable that I'm not super familiar with.  Church Alertness and Power Tony Arsenal: But one of the things that as we're talking through it I'm, I'm becoming more convinced of, is this really is about not just any one individual being alert, although there is implications for us. It's really about the whole church being alert.  Jesse Schwamb: That's  Tony Arsenal: right. Like, the church is the, uh... I, I think it's in, I wanna say it's in Timothy, I don't know where, but the Church is the buttress and pillar of truth, right? So that's not to say we're the, we're the arbiter of truth, but I wanna read this. The... I don't know any other podcasts, although in our circles there [00:30:00] probably are other podcasts that you might hear someone reading out of the Orthodox Presbyterian Church book of Church Order, Form of Government, chapter three, verse, uh, passage one here. Uh, but this is, this is, as I said, uh, BCO chapter three, Form of Government. Uh, and this is, the chapter is titled The Nature and Exercise of Church Power. And when I was coming into the OPC, I don't think I was surprised, uh, in terms of like I thought the theology was different. I was pleasantly surprised to see that this was articulated and how clearly it was articulated. So I'm just gonna read the whole section here. It says, "The power which Christ has committed to His Church is not vested in special officers alone, but in the whole body. All believers are endued with the Spirit & called of Christ to join in the worship, edification, and the witness of the Church which grows as the body of Christ, fitly framed and knit together through, uh, that which every joint supplies according to the working and due measure of each part." Sidebar commentary. The BCO doesn't [00:31:00] have proof text, but if they did, they would just be citing to Ephesians 5 here. Um, back to what the text says. "The power of believers in their general office includes the right to acknowledge and desire the exercise of the gifts and calling of the special officers. The regular exercise of oversight in a particular congregation is discharged by those who have been called to such work by the vote of the people." So just to summarize that, officers, at least in the OPC Um, ruling elders are nominated and voted into, into office and essentially, uh, given their powers, their official powers, their official responsibilities, not by the presbytery, uh, and not by some hierarchy, but by the congregation. They call from within.  Church Authority From Congregation Tony Arsenal: But that, that means that the power of the ruling elders, the, the authority of the ruling elders, is not derived from some hierarchy. It's derived from the [00:32:00] authority and the exercise of power of the whole church. And the other thing, I won't read this, but the other thing that I found, um, really interesting that I really like is in Presbyterianism, and, and I, I believe Presbyterianism is what the Bible teaches positively as a command. I know there are other church polities, and I know everybody is trying to figure it out, and we don't all agree. I think Presbyterianism is the right way.  Jurisdictions And Whole Church Acts Tony Arsenal: But either way, um Presbyterianism works on a s- sort of an idea of, uh, jurisdictions, right? And they're kinda concentric circles. They're not necessarily hierarchical, but it's, it's narrow jurisdictions and then broader jurisdictions. And the most narrow jurisdiction is the session of a local church over that congregation. But what's really interesting is that the, the Book of Church Order calls out that when any valid jurisdiction of the church is exercising its authority, it's not just that jurisdiction that's [00:33:00] acting. That's an act of the whole church, the entire Orthodox Presbyterian Church. So in a congregation where someone is in unrepentant sin and that, uh, session makes a decision, votes a decision to excommunicate that person, to remove them from the rolls, consider them to be an unbeliever, that's not just an act of that jurisdiction. I- i- as a member of the Orthodox Presbyterian Church, when some church in Sacramento, California, I don't know if there's an OPC in Sacramento, I assume there probably is, but some church in Sacramento, California, the presbytery or the session excommunicates someone, I am e- I'm engaged in that act. That's an act of the whole church.  Watchfulness Beyond Personal Piety Tony Arsenal: And this, the, the only reason I go there and I bring, I kind of dive into that level of granularity is I actually think that this is kind of what this parable is teaching, is that as individuals, we need to be alert because the whole church acting is the whole church acting. So whether this takes the [00:34:00] form of me just being really un- un- like, locked into my local church and making sure that I'm active in my local church, or whether... And I think there are some of us who are called to this, um, and I think our, our podcast in some levels sort of takes this shape a little bit, are watching what other people in the church are doing and sometimes are offering corrections, right? It is not the case that an average blogger has ecclesiastical authority in the strictest sense, but when I see, or, or anyone who is sort of involved in online commentary, podcast, blogging or otherwise, I see someone in the church teaching something elsewhere and I call that out, that's me sort of fulfilling this command of Mark 13. I'm being watchful Because what that Christian says or does, if they're truly a Christian, actually does have something to do with what I believe. It actually does have something to do with me as a believer. That doesn't mean that you should get up in everybody else's business. That's not what I'm saying. Like, sometimes- Right ... the thing [00:35:00] that's going on in the church over there is just that thing that's going on over at the church there. But for example, there was a pretty high-profile, um, uh, ecclesiastical, I don't know if it was a trial, but like an ecclesiastical deposition, I guess, um, for a presbytery down in the Southwest, um, about some pretty gnarly things that were being said by an elder in the OPC church, and I wrote to that presbytery. They haven't sent it to me yet, but I wrote to that presbytery and said, "Hey, what you did at that meeting is an act of the whole church that I'm a part of. Can you send me the minutes?" And I have a right to do that, because I wanna see what's going on. I wanna understand what statements they're making on behalf of the Orthodox Presbyterian Church of America. Or, I just combined like 1,000 different denominations- Yes, you did. ... into one sentence. But I, I think the point is clear, like the, the parable of the watchful doorkeeper or the porter is not about exclusively, I do think there's an element of it, but it's not about our individual piety. It's about the sort of readiness state of the entire church for [00:36:00] Christ's return, if you really boil it all down  Avoid Date Setting And Indifference Jesse Schwamb: Yeah, so we, I think before we leave verse 35, we, we are at least contractually obligated to say, though we've said it before, that there are two errors here that we should definitely seek to avoid. And because we're talking about, again, this idea that we do not know when the master of the house will come, that is the reason why we wait, and we are watchful, like you just said. But it means that the first is any kind of, like, speculative date setting, which is a fool's errand. We've talked about that at length. Yeah. The second one, again, I think we're contractually obligated to say, is a practical indifference, maybe sometimes dressed as, like, pious agnosticism, like treating the uncertainty of that hour as grounds for some kind of spiritual carelessness rather than heightened attentiveness. So I think where all this wraps up with what you said about one representing all, that, that is the church's responsibility. Yes, you're right. In Timothy we get the command that this is the center and the pillar. So I... That obviously all this coheres with just straight-up biblical [00:37:00] doctrine of assurance and perseverance, because the elect are kept by God's power through faith. So what that means is watchfulness is not some kind of, like, anxious uncertainty about final salvation, but instead it is, like, this disciplined fidelity in the means God has appointed. Ordinary Means Of Grace Jesse Schwamb: And what are those means? Like, I feel like this is where everybody just shouts back, "Ordinary means." You know what I mean? When I say means- ... you say ordinary. Means- Or I should, I should say it the other way around. Ordinary. But this idea that, like, what are those things God has put into our lives, has appointed for us to use, has commanded us to up- obtain for ourselves by his power? It's prayer, it's the word, it's the sacraments. It's a mutual watchfulness within that visible church like you were just describing, and it's precisely because the timing of Christ's return has been sovereignly withheld from creaturely knowledge. So there's actually a lot in this that I think assuages that, that really sensitive Christian conscience, which is like, "Well, are you telling me I have to do more?" That's not what we're saying at all. We're, we're saying, "Do the things which God has empowered you to do." And guess what? Those things [00:38:00] are just very chill, very ordinary things that take on extraordinary influence and power in our lives by the work of the Holy Spirit. So again, it's like this whole thing of saying, like, when we work, we work. When we pray, God works. It's the same kind of thing here. There is work to be done. There is a watchfulness to undertake in all the activities of our lives. But it is not like whatever the, again, the equivalent, like, is of, like, spiritual, I don't know, like shots of espresso and, and Celsius to just try to, like, by all accounts, by your own power, somehow just not sleep. Uh- Yeah ... not sleeping is not what this text is about. It's actually about being aware, worshiping in awareness around all the things, and then devoting ourselves to all the stuff that we keep talking about, to praying, to studies in the scripture, to having family devotions and time of worship, to baptism, and to the Lord's Supper. That's what watchfulness is all about.  Tony Arsenal: Yeah. [00:39:00] Yeah, and I, I think, um, you know, this is again I do think this parable has more to do with the idea of kinda getting after it. I, I think that's how we usually talk about it, like getting after holiness. Yeah, it is. Um, I, I think this parable has more to do with that than some of the other parables with similar language that we've talked about. But I, I also think, um, as Reformed Christians, uh, we get the, we get the cart before the horse if we think that even though that's what it's about, that that somehow places the onus on us to do the good works, right? Right. The good works are prepared for us in advance that we might walk in them. And, uh, i- it's not even right to say, like, our responsibility is to walk in them. That's not even quite right theologically. Like, we are going to walk in them. Like, that's, that's the thing, is the doorkeeper is given this charge. He's commanded to stay awake, and in good Augustinian fashion, it's really more along the [00:40:00] lines es- of the doorkeeper is made to stay awake because he's been commanded to. Jesse Schwamb: Yes, that's right.  Tony Arsenal: And I think that's, that's really key.  Fruit Checking And Assurance Tony Arsenal: And yes, there is some- something to say for, uh, fruit checking. And I, I know that there are probably some in our audience that just, like, threw up in their mouth a little bit when I said that. Um, but the, the reality is, a lack of fruit, uh, i- in our life, and by fruit I'm talking about good works. Primarily I'm talking about the ordinary means of grace, like you said. A, a person who is refusing to avail themselves of the ordinary means of grace, right? Right on. Regular church attendance, prayer- Right ... the sacraments, Bible reading, um, sitting under the preaching of the Word, fellowship with other believers. Um, I would even say to some extent regular s- regular financial support of the Church. Mm-hmm. Um, and, and I... There, there are times where that may not be, uh, the most feasible thing, and so that's a decision between you and the Holy Spirit and for you to discuss with your pastor. [00:41:00] But, but the reality is God has given us these ordinary means of grace as a gift and as a way to nourish and support us. When we refuse to take part in those, and I use the word refuse intentionally, when a person refuses to attend church, for the most part most of us who have had a season where we don't, don't attend church, and I, I had a long season when I was in college where I just didn't attend church. There was no good reason for it. I just didn't do it. And if I'm being really honest, it was 'cause at that time in my life I had some sinful patterns that I didn't wanna face up to, right? That's usually what it boils down to.  Jesse Schwamb: Right.  Tony Arsenal: Um, but for those of us who d- who refuse to, uh, take part and to avail ourselves of the ordinary means of grace, that should really cause us to question our salvation. Not because the ordinary means of grace cause our salvation, but because the ordinary means of grace are exactly as they're called. Exactly. They're the ordinary means by which God delivers His grace to us. So if we're refusing to receive God's grace, it means we're refusing to receive God's grace. And the only people ultimately who are not forgiven are [00:42:00] those who receive to ref- you know, refuse to receive God's grace. So I think this, this passage has more to do with us in an indi- sort of on the individual level, us being actively engaged and partaking in the, uh, the administration of the covenant of grace, to use a more technical term, right? The administration of the covenant of the grace are the visible means of grace. If we refuse to be baptized, if we refuse to partake of the Lord's supper, if we refuse to attend church and to sit under the preaching of the word and to pray, then we are, we are turning down God's offer of grace. That's right. We're taking the gift that He desires to give us, and we're saying, "No thank you." Well, when we phrase it that way, it's a flat rejection of God's grace that we're engaged in.  Church Mission And Readiness Tony Arsenal: But on a, on a sort of like big picture scale I think it has to do also along with these lines that I'm talking about of the Church itself being ready. Well, how does the Church prepare itself for Christ's [00:43:00] return? Again, the ordinary means of grace, right? We prepare ourselves by teaching and ministering, right? C- I think it's Colossians 1:28. If I was on Reformed Forum, I'd have this memorized 'cause it's their, like, theme verse. But, like, equipping every person for the ministry of Christ, equipping every person, making sure every person is, uh, mature and ready. Like, all of those things come together as the primary mission of the Church. And I know this is gonna trigger some people, but, like, evangelism is not the primary mission of the Church. The primary mission of the Church is to glorify God and enjoy Him forever, which takes place mostly on the Lord's day. I think all of that, the personal dimension, the corporate dimension, all of that coalesces in this command to be watchful, to stay awake, to be on guard, to s- be about the task, to be in charge of the commands you've been given. All of those different concepts come together in what Christ is talking about here in verse 37 when He says, "I say to you, I say to all, [00:44:00] stay awake." Like- Right ... that's what we're talking about. So it's not as simple as personal piety. It's probably not as complicated as some sort of, like, I don't know, least of these, feed-the-poor schema that happens sometimes. All of that happens. It really is just about the Church being the Church and doing the things the Church does, both on the individual level, but also on the corporate level. Perseverance And Scriptural Warnings Jesse Schwamb: And that's why, as loved ones of God, then we can come to verse 36, which is the full warning, and we actually read it as a great comfort. So it says, "Lest he come suddenly and find you asleep." And after all we're talking about here, the way I read this warning against complacency is entirely consistent with, instead of being contradictory to, the doctrine of perseverance of the saints. Because perseverance is not fatalism, and I'm just... I'm still learning this, loved ones. Like, and even here, what I marvel at is the warnings of scripture are themselves among the ordinary means by which God preserves His people. So I go back to the Westminster [00:45:00] Confession of Faith chapter 17, which notes that, "Believers may, through the temptations of Satan and of the world, fall into grievous sins, and so incur God's displeasure, even while never finally falling from grace." So that sobering possibility of, of quote-unquote being found asleep I think functions pastorally not to threaten the loss of the election, of the elect, but to press home I think, like, the seriousness of watchfulness as the fruit and evidence of genuine faith, which is what you're talking about. That, that's kind of like the Reformed theological jam in a sense, and that's why, where I think we'd anchor like James 2, Hebrews 3 and 4. There is, like, a call of the necessity of perseverance in the means as the mark of the true as opposed to be merely, of course, like some kind of profession of discipleship. The visible church, and we talked about this too, mixed as it is, is here warned that the formal membership in the household is no substitute for actual wakefulness. And so I hope we see that warning as not something [00:46:00] that's like, "Well, you gotta, you gotta check yourself every day 'cause if you just step out of line once, if you fall asleep at any little thing, then it just goes to show you that you weren't serious enough." Instead, it's like you said, Tony, like even the warning itself is proof positive that God will save, that He arrests, that He holds everything firm and secure, and that even the setting of the table or the preparing of the good works and then the way in which you walk in them, we might ask, how is it that you are even walking? Yeah. And so even this is all an act of God, whether we speak about that, uh, that justification, that initial positional sanctification, and even the progressive frame as well is all f- happens here because God is in fact doing that good work. So it's a good warning because it reminds us that what's, I think, the particular and special dispensation of the Christian is that in this falling asleep, as the Westminster Confession says, it may mean that we fall even into grievous sins. We're incurring God's displeasure. We're not disrupting our [00:47:00] identity in Christ, but we are disrupting our harmony with Christ. Yes. And so we always want to seek and to live in that kind of beautiful harmony where there is, I think, obedience for a word. There is a special fellowship that comes from being close to God in this way. We should always strive after that and want that very thing, but at no point does the Christian who even falls into grievous sins, as the Confession reminds us, fall outside of God's mercy and grace. Merely we fall outside of God's pleasure, and we r- we're finally returned to grace by His power in our lives, whi- which He Himself affects so that even in our fall, even in our death every day, there is a little bit of resurrection that restores us. Tony Arsenal: Yeah.  Rapture Ready Misreadings Tony Arsenal: Yeah, another way, um, another way to put this, um, and I, I don't mean to trugger, trig- to trigger, uh, our dispensationalist friends and family who are listening to the show, um, there are I will speak from my own experience coming out of a dispensationalist framework when I was in [00:48:00] high school and early college. Um, there was a lot of focus on being, quote, "Rapture ready." And I, I think sometimes we can read parables like this to think that stay awake means be Rapture ready. And what that means is, like, in some forms of dispensationalism, and I think probably many forms of dispensationalism, there's this idea that, like, if you're not right with God in, in this sense you're talking about, if, like, you're in disharmony with God when the Rapture comes, you may ultimately be saved, but you're not gonna be saved by the Rapture, which means you're gonna have to deal with the tribulation, and that's no good. So, like, if your piety's not on point when the Rapture happens, all your friends are gonna be taken away, and you're gonna be left behind, right? I don't think it's too much of a characteristic- a caricature to talk about Left Behind when there's an entire dispensational book series about this, right? Right. The whole concept behind the Left Behind novel is that it's populated by people who thought they were Christians who weren't. Uh, and some of [00:49:00] those are because they had a false profession of faith. Some of them were just back- what, what a lot of people would just call backslidden Baptists or backslidden Christians who, who had a genuine profession of faith but just weren't living in a holy fashion. I think we can sometimes read this, whether we're dispensationalists or not, we can read these kinds of parables in light of Rapture readiness. I think it's, it's both more assuring and also infinitely more severe than that. Right. It's not about Rapture ready. It's about whether you're saved or not. Right. Whether you are in the kingdom of God, whether you are among the household of believers. All of the people in view in this parable are members of the master's household, right? Uh, they're all his servants. So it's not as though there are some who are, um, outside of his family that are be given, being given a command to be watchful. There's also no consequence implied for the doorkeeper if somehow he's not watchful. It's more along the lines of if you're in the faith, if you are the doorkeeper or a [00:50:00] doorkeeper in the g- in the king's house, then you ought to be watchful because that's what you do. And so there's no, like, implied consequence. There's no assumption that the doorkeeper somehow won't be watchful. So I think if there's any sort of, like, gut check, status check that needs to happen, it's really more along the lines of are we in the Lord's household or are we not? That's right. That's right. And I think that's, that's what you're getting at. If we're in the Lord's household, if we're members of his house, if we're servants in his kingdom, then we will be awake when the time comes. We will be awake when he returns.  Rooster Crow And Passion Echoes Tony Arsenal: And the other thing, and I'll just throw this out there maybe as a tease. I don't, I don't think there's enough here for us to come back to it next week, uh, although I've been wrong before, and sometimes Jesse and I have conversations right after that turn into the next episode. I think it's really interesting- I don't know if you ran into this when you were reading it, but- Yeah ... verse 35: "Therefore stay awake, for you do not know when the master of the house will come, in the evening or at [00:51:00] midnight or when the rooster crows," that's a very interesting phrase to me- It is, yeah ... "or in the morning." It's just another chapter or two when- Yeah ... we see the disciples fall asleep in the Garden of Gethsemane, right? Gethsemane. Um, the disciples fall asleep. We see language of the watches, right? The, the hours that Christ is alive and dies on the cross are associated with the watches. Right. And then of course the rooster crowing. And it's a very well-known, um, uh, I, I don't wanna call it a fact 'cause that might be too strong, but it's a pretty accepted, uh, theory in, in the sort of, uh, academic understanding of the, the authors of the Gospels that Mark, uh, Mark actually represents Peter's testimony. That the sort of a- apostolic imprimatur of the Gospel of Mark is actually that M- John Mark, probably while he was ministering with Peter, was being told these, this account, and he's collecting Peter's, Peter's [00:52:00] statements on the events of the Gospel It is very interesting to me that this phrase about the rooster crowing associated with being watchful and ready in the service of the master- Yep would appear particularly in the gospel that's asso- associated with Peter. Right. And I'll throw that out there just as maybe food for a discussion- ... in our Telegram chat, but I do think e- even that is sort of for our benefit, right? Right. We're not talking about, uh, this isn't a parable about what happens when you betray Jesus and hang yourself with a rope, right? This isn't, this isn't Judas who never was a believer. If we're drawing this peril- parallel, this is a parable about Peter, or related to Peter's experience, uh, who was restored, who ultimately had a moment of sleepiness, I guess, both physically and, you know, spiritually here. Had a moment of, of sleepiness, but ultimately was awake when the master came. That's right. And I think, like, there's something there for us to tease out, and, and again, [00:53:00] maybe we'll leave that for the Telegram chat. Maybe that's just for your own personal study. I've done zero commentary work, so maybe this is a connection that I feel- ... is super novel, but actually everyone else makes. Um, but I just thought it was really interesting how closely that language, that sequence of the watchfulness, the watch, sleepiness, awakefulness, and the rooster crows, how closely that lines up to the events that w- would be if we were going through Mark sequentially- Yep ... we would be encountering in just a couple chapters, right? In just chapter 15. They're coming up. Um, we're talking about this exact thing. So it's very interesting to me, is it... The Holy Spirit is amazing in how He has put together this. Yes. Even if, even if that is a super tenuous connection, it's still a connection. And- Agreed ... I have a tough time thinking anyone who's familiar with the, the passion accounts would read this and not go, "Woo." That's a lot of language from the passion account. It's a lot of- Yes ... language related to what happened in just a few chapters.  Jesse Schwamb: Yes. I'm with you. Like we said, there's so much that's within these couple of verses, and you'd have to think if you were reading this with brand-new eyes, [00:54:00] with eyes that never seen this text before, and you were just going straight through, you'd come in just a few short chapters to that whole narrative in Gethsemane and be like, "What? Did he, didn't he just, didn't this guy Jesus just say to them- Like be watchful, stay awake. And here they're... Isn't that ironic? Here they are in the garden, and he said- Yeah ... to them again, "Stay awake." They fall asleep. He comes back, he's like, "Could you not watch for one

What if some of our most modern problems aren't modern at all?

Today's computer scientists play the same role as the oracles of the ancient world and the astrologers of the Middle Ages. Modern predictions not only advise on war, crop output, and marriages, algorithms and statisticians now determine whether we can get a loan, a job, an apartment, or an organ transplant. And when we cede ground to these predictions, we lose control of our own lives. In this powerful reassessment of the ways prediction shapes our everyday lives, Oxford professor Carissa Véliz will explain how putting too much stock in others' predictions makes us vulnerable to charlatans, con artists, dubious technology, and self-deception. Carissa will outline how a free and robust society requires not more prediction, but better preparation. Join us to explore the hidden dangers of prediction in the age of AI, and what we must do to reclaim control of our lives. Learn more about your ad choices. Visit podcastchoices.com/adchoices

I stick my neck out on this Black Iron Prison Intercept, or do I? I'll take you on a journey that uncovers the Craft as a lived Hermes cult, revealing an esoteric Gnosis where the Lodge floor serves as a ritual cartography of the soul's entrapment within the material prison of the Demiurge. By receiving the Light from the East, the initiate awakens a divine spark required to transcend this material lie and return to the true, transcendent Deity. These spiritual mysteries are woven into the Cosmic Matrix of star lore, where the precession of the equinoxes and planetary elevations rhythmically dictate the rise and fall of global religious eras. Finally, the high degrees bridge the gap between antiquity and the Middle Ages, identifying Freemasonry as the mystical continuation of the Knights Templar through a chronological synchronization known as the Mirror of Time. Get The Occult Elvis: https://amzn.to/4jnTjE4 Virtual Alexandria Academy: https://thegodabovegod.com/virtual-alexandria-academy/ Gnostic Tarot Readings: https://thegodabovegod.com/gnostic-tarot-reading/ The Gnostic Tarot: https://www.makeplayingcards.com/sell/synkrasis Homepage: https://thegodabovegod.com/ Patreon: https://www.patreon.com/aeonbyte AB Prime: https://thegodabovegod.com/members/subscription-levels/ Voice Over services: https://thegodabovegod.com/voice-talent/ Support with donation: https://buy.stripe.com/00g16Q8RK8D93mw288 Merch store: https://aeonbyte.creator-spring.com/ Equipment Wishlist: https://www.amazon.com/hz/wishlist/ls/2WEJ2CCWHALZB?&sort=default   Intro concept, visual direction, and AI-assisted creative development in collaboration with Arturo Pérez E. youtube.com/@333amTV 333am.tv Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Motherhood is different for each person who experiences it, and yet one thing is for certain: everyone has an opinion about it. This week, Danièle speaks with Kirsty Bolton about the places mothers appeared in medieval romance, from birthing rooms to otherworldly forests, and what this can tell us about the lives of real medieval mothers.This podcast is made possible by the generous support of listeners like you! To find out how to help spread the joy of medieval history, please visit patreon.com/themedievalpodcast

I know it's been a long wait, and you've had to settle for listening to "The" Joe Rogan Experience or The Daily, or maybe for staring glassy-eyed at a chair or at your friends' faces while they ask you if you're sure you're okay. But you can stop all that now. We're back. And we're back with more C.S. Lewis, who in turn is back with a certain poet I like to call John Skelton. Because that was his name. Could he have been England's first rapper? Lil' Skeltie? Tune in and find out. This week, Dr. Katherine Wyma and I continue our tour of C.S. Lewis' Oxford History of English Literature (Excluding Drama), or, as he liked to call it, "the OHEL," because...he hated writing it. That said, it's quite clear that the research Lewis conducted for the book--for over a decade--inspired much of his creative work. Further, it's clear that he was interested in what he wrote about here and admired Skelton's poetry, at least a bit. We're in Book I of The Oxford History of English Literature today--mainly the section marked "The Close of the Middle Ages in England," and we're focusing on Skelton, because he is the most significant poet to write during this time--at least in England.  (We recorded an earlier episode on "The Close of the Middle Ages in Scotland," but I have, to my great regret, misplaced that file. So if you were hoping to get that Dunbar or Henryson fix we all need sometimes, I'm afraid you'll have to wait a bit longer--so sorry!) So join us (and Lewis) as we mark time with Skelton, thinking about old age, death, and eccentric rhythms that aren't quite meter, but also aren't quite...not meter. Among other things, we discuss: 0:00 — Introduction & the OHEL Project 7:38 — John Skelton & Eleanor Rumming 14:23 — Medieval Body Humor & Aging 18:06 — Skeltonic Meter & Philip Sparrow 23:50 — Lewis on Philip Sparrow 28:40 — Grief, Pets, and Childhood 33:26 — Lewis vs. Eliot & Wrap-up This is taken from Chapter 2 of  Here, by the way, are the two most famous Skelton poems we discuss: The Tunning of Elenor Rumming The Book of Philip Sparrow By the way--my reading of these poems is meant to sort of suggest how they sound without going full Middle (or even Early Modern) English on you. So, yes, I realize it's sort of neither fish nor fowl. But it was fun. If you want to add anything or make any suggestions, or just reach out and say hi, please don't hesitate to contact me at inklingsvarietyhour@gmail.com.  Next: George MacDonald's Lilith!

Although the Loire Valley is most famous for the famous for the Sauvignon Blancs of Sancerre and Pouilly-Fumé (especially after Taylor Swift drove tons of people to buy Sancerre – thank you Taylor!), there is a white grape that has a longer and more prestigious history in the Loire --  Chenin Blanc is the true star this region! Map: Loire Valley Wines Along the longest river in France, Chenin can make every style of wine on a diversity of terroir. As part of my series on the greatest wine regions of the world, Chenin must be featured. And three regions of Middle Loire Valley showcase the greatness of this grape in all styles: Vouvray, Savennières, and Quarts de Chaume.   In Touraine, Vouvray has a long history for making every style imaginable of Chenin. Since Roman times, wines have been made in this region and since the Middle Ages, the area has produced top drawer Chenin Blanc that caught the eye of everyone from Dutch traders to French royalty to the bourgeois. Today more than 50% of what is made is sparkling wine, but Vourvray also produces every style from bone-dry(sec) to very sweet (sec). In the show I talk about how this region can make such a variety of Chenin styles.   The other two great regions for Chenin Blanc are west of Touraine in Anjou. The styles couldn't be more diverse in this section of the Loire. Savennières, grown on schist, produces the region's best dry Chenin, with excellent fruit, minerality, and a multitude of other interesting aromas and flavors, which I describe.   In the Coteaux du Layon, the grand cru of Quarts de Chaume produces Chenin's most celebrated sweet wines. Special conditions make it possible for Botrytis to develop most years and, although they have been celebrated for centuries, these wines are some of the least known, yet best sweet wines that exist in today's wine world.   These are wines you need to know about (and try!). They are truly some of the greatest wines in the world and certainly the most prestigious of the Loire Valley.   Full show notes and all back episodes are on Patreon. Join the community today! www.patreon.com/winefornormalpeople _______________________________________________________________ CHECK OUT MY NEW SPONSOR!!!  This show is brought to you by my NEW exclusive sponsor, Grapes the Wine Company – an actual brick and mortar store located in White Plains, New York that has been recognized by the Wall Street Journal as one of the most influential wine retailers in America. It is a store owned by my friend Daniel Posner, who has been on the show! When I was looking for a new sponsor, I wanted a small retailer who had the flexibility, contacts,  and know-how to get us the wines that we really want. I'm so thrilled that Daniel is now a part of our Wine For Normal People community and I hope you will support him by going to https://www.grapesthewineco.com/   

W.R.W. Stephens presents a compelling biography of Hildebrand of Sovana, later known as Pope Gregory VII, illuminating his pivotal role in the epic struggle between the Holy Roman Empire and the Papacy during the Middle Ages. This engaging narrative captures the essence of a time marked by fierce conflicts over power and reform, culminating in the dramatic confrontation at Canossa Castle. Hildebrand's unwavering commitment to righteousness, even in the face of exile and death, resonates today as a testament to the enduring struggle for integrity and justice in leadership.

The Mad appleBetween August and early September, nature offers the eggplant, a vegetable with intense color and spongy flesh found in kitchens around the world. The eggplant (*Solanum melongena*) has a history as old as plant domestication, fascinating botanical characteristics, and culinary versatility that make it almost indispensable. Botanically speaking, the eggplant belongs to the Solanaceae family, alongside tomatoes, potatoes, and peppers. Although commonly considered a vegetable, its fruit is technically a berry. It originated in Asia—likely between India and Southeast Asia—and descends from wild, thorny, and bitter ancestors such as *Solanum insanum*. Genetic studies indicate that the eggplant was domesticated long ago; over time, selective breeding has reduced thorns, sweetened the flavor, and fostered the emergence of numerous shapes and colors. Varieties come in long and dark, round and purple, white, striped, and green forms. Each type possesses specific organoleptic qualities: long, dark purple varieties—such as the classic Neapolitan—have firm flesh and a delicate flavor, rendering them suitable for grilling or for making *parmigiana*. Round, violet varieties tend to become creamier after cooking and are ideal for sauces or fillings. White eggplants are generally less bitter and very tender.In contrast, green or striped varieties are distinguished by an especially sweet taste and thin skin, making them suitable for quick cooking or grilling. Choosing the right variety can enhance any recipe. In addition, the plant flourishes in warm, sunny conditions; in temperate zones, it is grown as an annual, whereas in milder climates, it can live longer. From there, the history of the eggplant becomes a tale of cultural spread and transformation. It has been cultivated in Asia for centuries and appears in ancient Chinese and Indian texts. It was later introduced to the Mediterranean region by the Arabs, who spread its cultivation starting in the Middle Ages. The Italian word *melanzana* derives from the Arabic bāinjān, having passed through Persian and other languages. Initially, the eggplant was not well-received in Europe; as a member of the nightshade family—which includes many toxic plants—it aroused suspicion.Some even called it the mad apple, fearing it would hurt the mind. Only over time, thanks to the spread of Mediterranean and Southern cuisines, did the eggplant become an integral part of culinary tradition. In Italy, in particular, it is the star of iconic dishes such as the ever-favorite parmigiana, the relish caponata, the Sicilian pasta alla Norma, sautéed eggplant, and stuffed eggplant. In the kitchen, selecting the right eggplant is important. It is best to choose firm specimens with smooth, glossy skin, free of bruises, and with a fresh green stem. If an eggplant is overripe, it will contain more seeds and have a more bitter taste. Traditionally, a salting process was used to draw out moisture: the eggplants were sliced, sprinkled with coarse salt, and left to drain for at least half an hour to remove some of the water and bitterness.Today, available varieties are less bitter, making this step not always necessary; however, it can be useful for reducing oil absorption or achieving a firmer texture. From selection to cooking, eggplant lends itself to numerous techniques. When grilled or griddled, slices acquire a smoky aroma and a tender texture; just a few minutes per side on a hot surface suffice, followed by seasoning with oil, garlic, mint, or parsley and a brief resting period. In the oven, they can be roasted whole—after being pricked—until the skin shrivels and the flesh becomes creamy, rendering them ideal for sauces, purees, or fillings. Alternatively, when sliced ​​or cubed and oven-baked, they require less oil than frying while still retaining an intense flavor. Full Content More Podcasts

John Scotus Eriugena was one of the most radical thinkers of the early Middle Ages — a philosopher who fused eastern and western Christian theology with Neoplatonism to create a vision of God, nature, and creation centuries that is breathtaking and unique. In this episode, we explore his masterwork Periphyseon (On the Division of Nature), his controversial ideas on negative theology, and why the Church eventually condemned his work as heretical.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/Recommended Reading:Carabine, Deirdre (2000). "John Scottus Eriugena". Oxford University Press USA.Laird, Martin (2004). "Gregory of Nyssa and the grasp of faith: union, knowledge and divine presence". Oxford University Press.Luibheid, Colm (Translated by) (1987). "Pseudo-Dionysius: The Complete Works". Classics of Western Spirituality. Paulist Press International.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.Sheldon-Williams, I.P. & John J. O'Meara (translated and edited by) (2025). "Periphyseon: The Division of Nature". Dumbarton Oaks Research Library & Collection. (This is the translation used for the Periphyseon except when noted). Hosted on Acast. See acast.com/privacy for more information.

What happens when faith, history, literature, music, and a love of the mysterious come together in one remarkable storyteller?In this episode of Murder, Mystery & Mayhem Laced with Morality, Dr. Katherine Hutchinson-Hayes welcomes Avellina Balestri, a Catholic author, editor, historian, speaker, and musician whose creative work spans historical fiction, poetry, essays, literary scholarship, and music.Avellina takes us on a fascinating journey through the stories and traditions that have shaped her imagination—from the Middle Ages and British history to Early America, the Long 18th Century, and Middle Eastern culture. We'll explore her novels Saplings of Sherwood and All Ye That Pass By, her poetry collections Pendragon's Shield and Torn by Grace, and her work as Editor-in-Chief of Fellowship & Fairydust.But there is much more to Avellina's story.She has participated in literary and interfaith conferences at Oxford and Cambridge Universities, hosted a Tolkien-themed literary conference at Lady Margaret Hall, Oxford, and contributed to more than forty publications. She is also a vocalist and multi-instrumentalist who plays penny whistle, bodhrán drum, and autoharp and has performed with the Celtic band Across the Pond.Join us for a conversation about faith and fiction, history and imagination, the sacred feminine, literature, music, morality, and the stories that stay with us long after the final page.Could the past hold clues for how we understand the present? Can stories illuminate truth? And what happens when a love of history meets a deeply rooted faith?Press play and discover the fascinating world of Avellina Balestri.

Greg Jenner is joined in medieval Europe by historian Dr Simon Yarrow and comedian Rachel Parris to learn all about the cult of saints and their relics. The veneration of saints still plays an important role in the lives of Catholics all over the world, but what did the cult of saints – and especially devotion to their relics – play in medieval Europe? This episode explores all aspects of the topic: who became a saint, and how the canonisation process changed over the centuries as the papacy tried to more tightly control it. What sorts of signs and miracles proved someone's sanctity. What relics are, and how medieval churches acquired them, both legitimately and illegitimately. What people in the Middle Ages thought saints could do for them, and the pilgrimages they took to their tombs in search of aid. And it asks whether everyone believed in the power of saints' relics – and the gruesome fate awaiting some sceptics. If you're a fan of marvellous miracle stories, the fascinating history of the Catholic Church, and the odd gory martyrdom, you'll love our episode on medieval saints. If you want more from Rachel Parris, listen to our episode on Eleanor of Aquitaine. And for more on the history of Catholicism, check out our episodes on the Early Medieval Papacy, Medieval Ghost Stories and Benedetta Carlini. You're Dead To Me is the comedy podcast that takes history seriously. Every episode, Greg Jenner brings together the best names in history and comedy to learn and laugh about the past. Hosted by: Greg Jenner Research by: Lily Tidman Written by: Dr Emmie Rose Price-Goodfellow, Dr Emma Nagouse, and Greg Jenner Produced by: Dr Emmie Rose Price-Goodfellow and Greg Jenner Audio Producer: Steve Hankey Production Coordinator: Gill Huggett Senior Producer: Dr Emma Nagouse Executive Editor: Philip Sellars

There's a beautiful country that every once in a while comes to the forefront of our collective consciousness to steal our hearts. But Scotland isn't a country that just appears out of the mist from time-to-time. It's always been an integral part of European politics, especially during the late Middle Ages. This week, Danièle speaks with Michael Brown about Scotland's involvement in European politics, its long alliance with France, and its tumultuous relationship with England during the Wars of the Roses.This podcast is made possible by the generous support of listeners like you! To find out how to help spread the joy of medieval history, please visit patreon.com/themedievalpodcast

In questo periodo così caldo non potevamo che affrontare un tema altrettanto… hot. In questo nuovo appuntamento dedicato alla storia dell'arte, insieme a Sabrina Cavallari, parleremo del nudo nell'arte: un soggetto che attraversa i secoli e che continua, ancora oggi, a suscitare dibattiti, emozioni e riflessioni. Fin dalle origini della civiltà, il corpo umano è stato rappresentato per celebrare la bellezza, esprimere il potere, incarnare un ideale di perfezione o provocare e mettere in discussione le convenzioni sociali e culturali. Il nostro viaggio inizierà dalla Venere di Willendorf, una delle più antiche raffigurazioni del corpo femminile, per proseguire con l'evoluzione del nudo attraverso alcune tra le opere più celebri della storia dell'arte. Scopriremo come il significato del corpo rappresentato sia cambiato nel tempo, passando dall'antica Grecia e dall'antica Roma al Medioevo e al Rinascimento, fino all'arte moderna e contemporanea. Concluderemo il nostro percorso con la rivoluzionaria performance Imponderabilia (1977) di Marina Abramović e Ulay, e con le fotografie di Alison Lapper e Spencer Tunick, per riflettere su come il nudo sia passato dall'essere simbolo di bellezza ideale alla rappresentazione della realtà e dell'identità, fino a diventare, in alcuni casi, un'immagine così diffusa da rischiare perfino la banalizzazione. Un percorso affascinante che ci accompagnerà dall'idealizzazione della bellezza alla contemporaneità, mostrando come il nudo nell'arte continui a emozionarci, a farci riflettere e a offrirci nuovi strumenti per comprendere non solo la storia dell'arte, ma anche noi stessi. Buon Ascolto! Dani & Lia ~~~~ In this new episode, Sabrina Cavallari takes us on a journey through the history of the nude in art, a subject that has fascinated, challenged, and inspired audiences for thousands of years. Beginning with the Venus of Willendorf and continuing through ancient Greece and Rome, the Middle Ages, the Renaissance, and modern art, we'll explore how the representation of the human body has evolved over time. We'll conclude with Marina Abramović and Ulay's groundbreaking performance Imponderabilia (1977), as well as the work of Alison Lapper and Spencer Tunick, reflecting on how the nude has evolved from an ideal of beauty to a powerful expression of identity and contemporary society. Join us for a fascinating exploration of one of art history's most enduring and thought-provoking subjects.

Send us Fan MailOn this episode former professional hot air balloon pilot and U.S. Army Green Beret, Kevin Knapp, will discuss the role of hot air balloons during the Civil War!Learn more here: https: https://www.facebook.com/civilwarballoonsMusic 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! Iron Horse Military AntiquesIron Horse Military Antiques is an Illinois-based buyer and seller of nineteenth-century documents, letters, images, and militaria, specializing in the American Civil War.History AnalyzedHistory Analyzed is a podcast which investigates both history's biggest moments and...Listen on: Apple Podcasts SpotifySupport the show

Series: 2026 Summer Series: How We Got The BibleService: Special ServiceType: SermonSpeaker: Mike Wilson

Fluent Fiction - Hungarian: Hidden Treasure: Unveiling Visegrád's Medieval Secrets Find the full episode transcript, vocabulary words, and more:fluentfiction.com/hu/episode/2026-08-02-07-38-19-hu Story Transcript:Hu: A nyár teljes pompájában ölelte körül Visegrádot.En: Summer embraced Visegrád in all its splendor.Hu: A napsugarak áttörtek a zöld lombokon, és melegséggel töltötték meg a levegőt.En: Sunrays pierced through the green foliage, filling the air with warmth.Hu: A Duna folyója lustán kanyargott a vár alatti völgyben, békésen sodorva a vizet.En: The Danube River lazily meandered in the valley below the castle, peacefully carrying the water.Hu: Bence mélyen gondolataiba merülve állt a vár közvetlen közelében.En: Bence stood deep in thought near the castle.Hu: Az ásatás alatt talált tárt falak és köves járatok izgalmas történeteket meséltek a középkorból.En: The walls and stone passages uncovered during the excavation told exciting stories from the Middle Ages.Hu: Bence, az elhivatott régész, feszülten gondolkodott.En: Bence, the dedicated archaeologist, thought intensely.Hu: Ez a projekt lehetne a karrierje mérföldköve.En: This project could be the milestone of his career.Hu: Azonban a szponzorok elégedetlenek voltak.En: However, the sponsors were dissatisfied.Hu: Valamit nagyot kellett találnia, különben az ásatás pénze kimerülne.En: He needed to find something big, or the excavation funds would run out.Hu: Réka, a lelkes gyakornok, kíváncsian figyelte Bencét.En: Réka, the enthusiastic intern, watched Bence curiously.Hu: Ő is tudta, mennyire fontos ez a pillanat.En: She knew how important this moment was.Hu: Energia és elszántság sugárzott róla, tudni akarta, miben segíthet.En: Energy and determination radiated from her; she wanted to know how she could help.Hu: Bence hosszú percek után, hirtelen döntött.En: After long minutes, Bence suddenly made a decision.Hu: „Oda megyünk, ahová eddig senki,” mondta Bence, miközben egy elhagyatottabb része felé intett a területnek.En: 'We're going where no one has gone before," said Bence, pointing toward a more abandoned part of the area.Hu: „Van egy érzésem.”En: I have a feeling."Hu: Réka követte Bencét a vár hátuljába, ahol a köveket és bozótokat valami titokzatos erő rejtette el.En: Réka followed Bence to the back of the castle, where stones and bushes were hidden by a mysterious force.Hu: Ahogy ásni kezdtek, egy elrejtett kőlapra bukkantak.En: As they began to dig, they stumbled upon a hidden stone slab.Hu: Réka izgatottan ugrott fel.En: Réka jumped up excitedly.Hu: „Itt van valami!” kiáltotta, ahogy a kőlap alá pillantott.En: There's something here!" she shouted, as she looked under the stone slab.Hu: Bence segített neki, és együtt emelték ki a lapot.En: Bence helped her, and together they lifted the slab.Hu: Alatta egy rejtekajtó bontakozott ki.En: Beneath it, a secret door emerged.Hu: A két régész lesietett a lépcsőkön.En: The two archaeologists hurried down the stairs.Hu: Egy elfeledett kamra tárult fel előttük, tele középkori tárgyakkal: ékszerek, fegyverek, és egy aranydíszítésű könyv.En: A forgotten chamber unfolded before them, filled with medieval items: jewelry, weapons, and a gold-embellished book.Hu: Bence szíve hevesen vert.En: Bence's heart was racing.Hu: Ez a felfedezés éppen az volt, amire szükségük volt.En: This discovery was exactly what they needed.Hu: A szponzorok nem találtak többé fogást.En: The sponsors could no longer find fault.Hu: Réka szeme csillogott, ahogy végigsimított az évezredek érintetlen csodáin.En: Réka's eyes sparkled as she gently touched the untouched wonders of the ages.Hu: Az este folyamán a hír gyorsan elterjedt.En: Throughout the evening, the news spread quickly.Hu: Az ásatás újra életre kelt, több támogató érkezett.En: The excavation came back to life, with more supporters arriving.Hu: Bence önbizalma visszatért.En: Bence's confidence returned.Hu: Megértette, hogy bátorsága és innovatív gondolkodása vezetett el a sikerig.En: He realized that his courage and innovative thinking had led him to success.Hu: Réka, a kezdő régész, szeretettel és tisztelettel tekintett fel rá.En: Réka, the budding archaeologist, looked up to him with love and respect.Hu: Visegrád nyugodt nyári estéjében az új nap ígérete csillant meg a távoli hegyeken.En: In the calm summer evening of Visegrád, the promise of a new day shimmered on the distant mountains.Hu: Azásatás új lendületet kapott, Réka pedig büszkén tekintett előre régészeti pályafutására.En: The excavation gained new momentum, and Réka looked forward proudly to her archaeological career.Hu: Az ásatási szellő most messze sodorta a két régészt, ahogy a jövőbe pillantottak, ahol a múlt minden titka rájuk várt.En: The breeze from the excavation now carried the two archaeologists far as they looked into the future, where every secret of the past awaited them. Vocabulary Words:embraced: ölelte körülsplendor: pompameandered: kanyargottdedicated: elhivatottexcavation: ásatássponsors: szponzorokdissatisfied: elégedetlenekabandoned: elhagyatottcuriously: kíváncsiandetermination: elszántságmysterious: titokzatosuncovered: tártunfolded: kibontakozottjewelry: ékszerekembellished: aranydíszítésűmomentum: lendületbreezy: szellőshimmered: csillantdetermination: elszántságradiated: sugárzottintern: gyakornokslab: kőlapchamber: kamramedieval: középkoriweapons: fegyverekfault: fogástconfidence: önbizalominnovative: innovatívbudding: kezdőrespect: tisztelet

In this episode of The Reformed Brotherhood, Tony Arsenal delivers a rich expository sermon on James 5:1–6, one of the most striking prophetic passages in the New Testament epistles. Drawing on the Jewish literary and cultural context of James's original audience — Jewish Christians scattered from Jerusalem by persecution — Tony unpacks why this text is not a blanket condemnation of wealth, but a devastating judgment oracle against those who hoard riches and oppress the vulnerable. Along the way, he explores the eschatological weight of accumulated wealth, the theology of God's omniscient justice, and the stunning comfort available to the suffering believer. The episode closes by returning to James's thesis: that trials of every kind, including economic oppression, can be counted as joy because of who God is and what He has done in Christ. Key Takeaways James is a deeply Jewish book written to a specific audience — Jewish Christians dispersed from Jerusalem by Saul's persecution, not a general audience of wealthy or Gentile believers. The prophetic "Come now" signals a judgment oracle, not a direct address — James is not rebuking wealthy members of his congregation, but pronouncing eschatological judgment on oppressive landowners using a technique common in Amos, Malachi, and Micah. Hoarding wealth is not morally neutral — it is self-condemning — The corroded gold and moth-eaten garments are not just symbols of decay; they serve as legal evidence against those who refused to use their wealth for God's glory and the good of others. Withholding wages from laborers constitutes a form of murder — In the ancient world, depriving workers of their wages could literally cost them their lives. James draws on Old Testament law to frame predatory economic exploitation as a capital sin. God sees and hears the cries of the oppressed — The wages of defrauded workers "cry out" to the Lord of Hosts, echoing the blood of Abel in Genesis 4. God's justice is not passive or delayed out of ignorance — it is certain and coming. Matthew 25 reframes Christian mercy as care for the body of Christ — The sheep-and-goats judgment is not a general humanitarian mandate, but a specific call to care for persecuted brothers and sisters — and to recognize that mistreating them is mistreating Christ Himself. Trials are counted as joy through the doctrine of imputation — Suffering is not stripped of its pain, but it can be moved from the loss ledger to the profit column because God uses adversity as the instrument of sanctification and glorification. Key Concepts The Prophetic Address: Who Is James Actually Talking To? One of the most common misreadings of James 5:1–6 is assuming James is directly rebuking wealthy Christians in his own congregation. Tony Arsenal corrects this by grounding the passage in its literary and historical context. James employs a well-established prophetic technique — seen in Amos, Malachi, and Micah — of addressing an absent party in order to pronounce judgment on them, while simultaneously comforting those who overhear the oracle. His audience is the dispersed, impoverished Jewish Christians who fled Jerusalem under Saul's persecution. There were almost certainly no wealthy landowners in the room. The "Come now, you rich" is a judgment declaration directed outward, designed to assure the suffering poor that God has seen their oppressor and will act. Far from being a proof-text for radical poverty, the passage is a pastoral comfort wrapped in prophetic fire. Corroded Gold as Legal Evidence Against the Soul James's claim that gold and silver have "corroded" is deliberately shocking — and theologically precise. Gold, uniquely among metals in the ancient world, does not corrode. By saying it has already corroded, James is not making a metallurgical claim but a moral and eschatological one. The accumulated, hoarded wealth of the oppressor has lost its purpose. It sits idle while workers starve, and in doing so it becomes evidence — a legal witness — against its owner in the court of divine justice. Tony draws a direct line between this image and Jesus's teaching in the Sermon on the Mount about treasures stored on earth being subject to moth and rust. Both brothers — Jesus and James — appear to be drawing on the same shared wisdom, likely rooted in the same household and the same mother's instruction. Unused wealth does not just fail to help others; it actively indicts its holder. Counting It All Joy: The Accounting Logic of Sanctification Tony closes the sermon by returning to James 1:2 — the thesis statement of the entire letter — and unpacking the word "count" as an accounting term, directly related to the doctrine of imputation. Just as righteousness is reckoned to the believer in justification, so suffering can be reckoned as joy in sanctification. This is not a call to pretend pain isn't real, or to perform contentment. It is a theological reframing: what belongs in the loss column of the ledger can, by faith, be moved to the profit side — not because the trial was pleasant, but because God is sovereign, good, and working all things toward the believer's conformity to the image of Christ. The oppressor means their wickedness for evil. God means it for glory. The supreme example is the cross itself — the only truly innocent man, suffering the worst evil ever committed, for the redemption of His people. Memorable Quotes The corrosion of that gold serves as evidence for the condemnation of those who are harming you — and the corrosion of this wealth is an indication of the corrosion of their very souls. He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees you — and that should be a great source of comfort. Imputation is an accounting term. And when we count it all joy, we're taking what should be a red line in the loss ledger — what should be an expense — and we're able to move it to the profit. Not because it didn't hurt, and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified. Full Transcript Tony Arsenal: Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in the day of slaughter. You have condemned and murdered the righteous person. He does not resist you." It's always a little, uh, strange to sort of jump into the middle of a series, and, um, you know, Wes is one of the most competent preachers that I know personally, so I trust that he has given you a good and satisfying overview. Uh, but I don't feel like I would be doing my responsibility if I didn't at least touch on a few things, uh, related to the, the intro to James that I think is relevant for this particular passage in a way that maybe is not relevant for the rest of the book. So some of this I hope is review, I, I anticipate is review, but I think it's worth, uh, touching on. James, as you know, is the, the half brother of Jesus. He was the leader of the Jerusalem church, and specifically he was sort of the figurehead of the Jewish church as a whole. Um, the Jewish church was the only church for the very early part of the church's growth. There were always, uh, Gentile believers. Even in the Old Testament, there were Gentiles who trusted in the Lord of Israel and the God of Israel. They were often called God-fearers. They rarely converted all the way to Judaism, but they were sort of seen as an attachment to the Jewish people. They didn't participate in all of the blessings of the Jewish people, but they did participate in most. They often had the same kind of protection. They were in a form of covenant with God. Um, they were able to worship and offer sacrifices. The temple itself had a whole portion of the temple dedicated called the Court of Gentiles, specifically for these Jewish worshipers. And as the church spread, primarily through persecution, which we'll touch base on here in a minute, as the church spread out from Jerusalem into Judea and Samaria, and ultimately to the ends of the earth, it took on a, an increasingly Gentile Greek flavor. As more and more primarily initially Greek converts came into the church, and then of course, as it spread to other sort of non-Hellenistic lands, other, other types of people, other nations, other people groups joined the church, the scriptures which-- the New Testament we receive primarily from Paul, at least in terms of the epistles, um, also began to take on a more Gentile flavor. Not because Paul was a Gentile, but because Paul was ministering primarily to Gentiles What we'll see here is that James is a very Jewish book. I'm sure that along the way there's been several kinds of things pointed out to you to show that, but I wanna show a couple things that not only establish James as the author, James the brother of, of Jesus, but also root the, not only the author, but the audience in a distinctly Jewish Christian, uh, context. So you don't have to turn there, I'll read this, but in Acts, uh, 15, which is the, the great Jerusalem Council, uh, we read this. It says, "With the following letter..." So the, the council meets, they make a decision about what k- what parts of the Jewish law were going to be commended to and recommended, uh, and required for the Christian believers, the Gentile Christian believers, and when they're done, they send this letter to all of, all of the churches. And it says, "With the following letter, the brothers, both apostles and the elders, to the brothers who are at, of the Gentiles in Antioch and Syria and Cilicia, greetings." Now, I don't know about you, but I always sign my emails the same way, right? I've got, like, my work signature that I have to use, that the, the hospital makes me use with all the proper formatting and colors and fonts, but I always have the same signature. Mine is very simple. I just say, "Thanks," right? I just sign it as, "Thanks," above my signature, and I'm sure you all have that sort of characteristic way you sign a s- sign an email, or maybe it's the way you say goodbye at the end of a phone call. My father-in-law always says, "So long," which is a phrase you don't hear very often, so it's very distinct to him. We all have these little tells in our communication that sort of tip off who they're from. If you turn quickly back over to James 1, so just flip the page, uh, to the left here, he starts his letter by saying, "James, a servant of God and of the Lord Jesus Christ, to the 12 tribes in the dispersion, greetings." It's the only two letters in the New Testament that we have where the author identifies himself, sends to a sort of generalized audience, and then signs it, "Greetings." Now, James, the brother of Jesus, was the leader of the Jerusalem Church. He was the leader of the Jewish ch- the Jewish Church in general, and he signed the letter coming from the Acts Council as sort of the presiding minister. If, if we were, y- you might call them, like, the moderator of your business meeting, or we would call them the moderator of our presbytery or our session in the Presbyterian context I come from. He was the one who sort of, like, presided over there, and so the letter that went out to the churches was signed in his name and written, drafted by him. So we see this characteristic way that the letter is addressed with this final word, "Greetings," which is not used frequently in the New Testament We also see when we look at the language carefully that the audience of this, uh, of this letter, it's debated and there are good arguments, but i- in my opinion, it's very clear that the audience of this letter is not Jewish Christians in general or, uh, Jews who have not yet converted. There are some people who would say that 'cause they're called the 12 tribes. But instead it is the Jewish Christians who originally dwelled in Jerusalem and were sent out into the countryside after the persecution that was started primarily by Saul. If you look at Acts, Acts 1 which is, uh, the passage where Saul begins to persecute the church or where Saul kinda comes on the scene as the persecutor of the church, there's a couple distinct, um, distinct linguistic markers we should touch base on. Starting in verse one it says, "And p- Saul approved of his execution. And there arose a day-- that day a great persecution against the church in Jerusalem. They were all scattered throughout the region of Judea and Samaria, except the apostles. Devout men buried Stephen and made a great lamentation over him. But Saul was ravaging the church and entered the house after house. He dragged off men and women and committed them to prison." When we look at this and we compare it to that, uh, again, that first verse of James where he says to the ones who are scattered, we see that there's a pretty strong linguistic parallel that tells us that the people he has in mind for this letter, the people he's addressing, are the same people who were dispersed or scattered out of Jerusalem in the persecution. When he says to the 12 tribes in the dispersion, that word dispersion is not really a translation. It's what we call a transliteration. So it's not like we've taken a word and sort of given it an English word. We've just changed the word, the letters over to English letters. In Greek, the word is diaspora, dispersion, and in, uh, Acts 1, the verb used to, to sort of describe this scattering of them is diaspero. And it is a picture of scattering seed. This is what a farmer would do. So it's not even the normal word we would use when someone is fleeing persecution. It's this idea that God has scattered Christians out into the world, in this case by persecution. He scattered them out into the world to be planted. A lot of this is where we get phrases from Tertullian about the blood of the martyrs is the seed of the church. Now, why does this matter? As I mentioned, we often think in Gentile categories when we're reading the New Testament, and for good reason. One, we're all, all Gentiles, I'm presuming. I, I don't, I don't think-- I think I mentioned this last time, and no one came up and corrected me. I don't think anyone here is ethnically Jewish with ancestry that they're directly aware of, you know, where they trace their lineage directly back. Europe is a, a big amalgamation of just about everything, so most of us probably have a smattering of different ethnicities. But none of us are ethnically Jewish to the idea that we would, uh, identify as such in the same way. And even if we were, we've been raised and grown up in a Gentile context. We live in the West. We have-- We think in different categories. And what's more is most of the New Testament is written primarily to Gentiles by someone who is ministering to Gentiles. So Paul uses a fair amount of, of Hebraisms or things that are related to the Old Testament. Of course, he's explaining the Old Testament, and he makes ample reference to the Old Testament because that is the word of God, and it is profitable for our teaching, our correction, our reproof, and ultimately for our, our sanctification. But he uses metaphors and language in a way that is not common to the Israel context that Jesus and James and Peter and the other apostles were raised in. We don't have time to go there, but there's even some metaphors that Paul uses that are actually used the opposite way in, uh, in the more Hebraic Jewish, uh, epistles we have. One example that comes to mind is, um, Paul looks at the concept of milk, and that's not necessarily a good thing, right? It's not a bad thing, but it's what immature believers use, right? They can't handle the meat of the Bible. They have to be given the milk of the gospel before they can progress to the meat. In the Book of Hebrews, which I don't think was written by Paul, and in other places, Peter uses milk as a way to talk about nourishment, right? We think of the land flowing with milk and honey. Milk was not seen as some sort of substandard food that was only for babies. It was seen as, like, the richest, best thing that you could eat. We all have a linguistic environment that we grow up in. We all have a shared vernacular. You know, if I say something like, "You can't get there from here," everyone knows what that means. Obviously, you can get there from here, but you have to take this circuitous route. We know what that means. I think if we went around the room, we probably would find that there is this shared language. And then if we took individual families, we'd find that even within those families, there's further narrowing down of sort of like inside jokes and words that are used in ways that are not necessarily the same as others So when we read James, or when we read the letters of Peter or the letters of John, we should default to thinking more along the lines of comparing them to the words of Christ in the Gospel, first and foremost, and then to the Old Testament before we start to think about them necessarily comparing them to Ja-- or to Paul or to other kind of first century Hellenistic literature. That's not, of course, to say that Paul and James contradict. I'm sure that we went through a long explanation with much detail when you got to James chapter two, which is, of course, the most famous example. Paul uses the word justification or justify in a legal sense to make or to declare someone to be righteous. It's the verdict that the judge delivers, and it communicates the status. It actually performs what it says. When the judge says, "I find you not guilty," it changes your status from being potentially guilty to being cleared of all charges. Paul uses it slightly differently. He's not using it in the sense of to make someone righteous or to declare them righteous. He's using it to say they've been shown to be righteous. They've been validated. They've been vindicated. And if we get that mixed up, that's the source of all sorts of confusion. So when we come to this passage, and we'll get there, I promise, when we come to this passage, we have to understand some of the metaphors and the language that's being used draws from an existing body of shared cultural language that is foreign to us and is in some ways foreign to the rest of the New Testament, apart from what we see in the Gospels And it's important to remember, and this is why it's so key to land, that the audience of this letter is the persecuted, poor Jewish Christians who probably had a fairly comfortable life, relatively speaking, living in Jerusalem. These are city folks. These are people that live in Jerusalem or farm into the fields immediately around Jerusalem. They were established. They owned land. They probably had family that they had to leave, and now they're scattered out into the country with nothing. They're sent out into the world with no jobs, no family connections, no social welfare. Because they've left the Jewish faith, at least from the perspective of the Jews, they can't even go to their Jewish brothers and sisters and rely on the hospitality that's required in the law of Moses This is so important when we think about how James opens the letter and delivers what I think is his thesis statement. "Count it all joy, my brothers, when you face trials of every kind." Trials like not knowing where the next meal is gonna come from, not knowing where the next roof over your head is, not being sure you can feed your children. We all face real trials and tribulations in our life. Some of them are related to our faith, and some is just the fallen human condition in the fallen world we live in. But we're talking here about a totally different category of, uh, trial and persecution than most of us hopefully will ever experience That brings us to our actual passage now. James opens up this section with a linguistic marker that signifies this is a change in topic. He says, "Come now," or another way to translate it might be, "Now listen. Listen up." When my son is doing something that, uh, I need him to stop or I need to give him instructions, I hold him by his shoulders and I say, "Look at my eyes. I want your eyes right here. Look at my eyes." That's what Paul is doing. He's stopping and he's interrupting the flow of language. This shows us this is a new topic and a new audience. James is not speaking to rich Christians in his audience. First, 'cause there likely weren't any rich Christians directly in his audience. Remember, these are the, the poor Christians scattered out into the Judean countryside, into Samaria He's using a technique that's really common in the prophets. It's common in Jesus, where he's addressing the people who are not really listening as a way to establish that they will be judged, to hold them accountable, but also to comfort those who are hearing the message. This is a form of prophetic address. We see this in Amos, where he's chastising the Jewish leaders. Uh, in Malachi and Micah, this happens. Malachi is primarily, at least initially, is primarily, uh, a book that is railing against the rich leaders in Jerusalem who had oppressed their own brothers and sisters. The chances that those Jewish cr- uh, Jewish leaders were reading his prophecy or hearing his prophecy is pretty slim. So he was addressing a different group to establish the judgment that he was proclaiming on another party. Jesus does this when he says like, "Woe to you, scribes and Pharisees." There were probably scribes and Pharisees in the audience there, but he wasn't just talking to the people in front of them. He was pronouncing a judgment oracle, a judgment prophecy on all people who fit that category, and James is doing the same thing here James is not opposing wealth generally. Sometimes James is used as kind of a New Testament example to justify the idea that we should all be poor and wear shabby clothing and walk around barefoot and dirty all the time. Right? This is a key passage that's used, uh, in parts of the church that really emphasize sort of a poverty-based lifestyle. Think of like the wandering monks of the Middle Ages or the, the, um, sort of more radical exclusionists that exist even in our day. I remember when I was in college, I was really enamored with this figure named Shane Claiborne. Some of you have probably heard of him, and I remember I was so impressed because he, he didn't buy new shoes. He just cut new shoes out of duct tape and put them back together. Now, there's some, you know, there's some rugged, uh, rugged get-it-done-ness that, uh, I think us, uh, New Englanders can appreciate, but God does not call us to wear duct tape shoes, at least not universally. I'm not gonna comment on whether he calls Shane Claiborne to do that. I also don't think Shane Claiborne does that anymore. Um, some of us he may call to a lifestyle of poverty in association with a mission field or in association with a specific calling. He does not call us generally to be poor or to not gain wealth What he is opposing here is the refusal to use wealth appropriately for God's glory and the accumulation of wealth just for wealth's sake We'll see that as we unpack the language here a little bit. He establishes that he's not just talking about the earthly hoarding of wealth, as though somehow the very act of accumulating wealth was itself the problem. What he's doing is he's pronouncing an eschatological judgment on those who hoard wealth and use it to oppress others. We see here he says, "Come now, you rich, and weep and howl for the miseries that are coming upon you." Th- that word weep and howl, those are li-- those are words that are most commonly used in prophetic literature to describe the final cry of anguish. Think about the weeping and gnashing of teeth that Jesus talks about. This is the language he's using. He's talking about the final estate of those who refuse to submit their wealth to God He says, "Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be the evidence against you and will eat your flesh like fire. You have laid up treasures in the last days." Now, remember what we said. We, we should read this not in light of some general wisdom, although it is general wisdom that if we accumulate wealth, it tends to not actually go well for us if we're not utilizing it in God-honoring ways. But we should read this in light of the most obvious connection, his big brother, Jesus, who taught his people, "Do not lay up for yourselves treasures on earth, where moth and rust destroy, where thieves break in and steal, but lay up for yourselves treasure in heaven, where neither moth nor rust destroys, where thieves do not break in and steal. For where your treasure is, there your heart will also be." To maybe land this linguistic, uh, this linguistic connection a little more, I don't know, vibrantly, I'm gonna speculate a little bit. So if you don't like it, then you can disregard it. This is not God's Word. This is a speculation. I can just imagine little Jesus, little nine-year-old Jesus, and probably little six or seven-year-old James and the rest of their siblings, and there's quite a few of them. And we have Joseph, uh, who maybe at this time was still living, although probably not. We know he was living until Jesus was later, you know, 12, he was still around, but we don't know exactly when he left the picture. But he was a carpenter, and he was not, probably not overly wealthy. Uh, they had had to pick up and move, you know, cross-country anyways. They-- We don't know exactly where they were from initially, but they went to Bethlehem, and then they returned to Nazareth. They probably didn't have a lot. There were a lot of mouths to feed and only one business. They didn't have a farm. They didn't own livestock that we know of. I can just imagine a time when little J- little James or one of his sisters was frustrated about the fact that they didn't have anything. And I could picture Mary getting down and going, "Do not store up treasures in, in, uh, in heaven or on Earth. It's all gonna waste away." The same way we might tell our children kind of a, a moral kind of story. Sometimes we have this picture, last time I was here I, I spoke on Philippians 2, we have this idea that Jesus was somehow like Superman, that he, he was just pretending to be a normal human most of the time. As it touches his humanity, as, as we think about Jesus as a human, he had a, his own human set of thinking faculties, his own human knowledge. He grew in wisdom and stature is what Luke teaches us. Well, where did he get some of this wisdom? There's a good reasonable argument to be made that some of the pr- more proverbial type sayings that we see in Christ, that they actually come from the wisdom of his mother and father. And a really good reason to believe that is James relies on the same exact, uh, sort of proverbial wisdom to l- land his point. He doesn't create his own metaphor, he goes back to, at the very least we can say he goes back to the words of Christ. That's a very safe position to take. But this is the shared linguistic context that they both grew up in And he says, "You've done this in the last days." Now, the, the phrase last days in the Bible, uh, in the New Testament generally refers to the time period from Christ's resurrection to his return. We, for a lot of reasons, think about it as kind of like that climactic end period in time. Depending on your, your persuasion, maybe this is when the Antichrist comes, or maybe this is before or after, or maybe during the time when the church is raptured. But in either case, we think of that sort of last period in time before Christ finally comes back. But the New Testament writers are really talking about the entire duration, from Christ's resurrection to his return is what they're referring to. But it does have in view this idea that we are in the last times. The, the final judgment is not necessarily strictly something that's out there in the future. We are living in the last days now, and so what we do and what we say and, and how we worship and if we worship is eschatology. It is the theology of the last times He also positions this as though this is a universal thing going on with those who hoard wealth. This is a very shocking image. Um, we have very good ways to preserve things in our modern world, right? We have ways to m- to make, uh, stainless steel that won't rust, or at least won't rust quickly. But most things in the ancient world, even most precious metals, corroded. Um, I remember when I was growing up, there was this project in my hometown. I lived in a, a little town called White Bear Lake in, in, um, Minnesota, although little is relative. It's pretty big compared to most of what we have out here. And I remember when I was maybe 12 or 13 years old, they had this big building project to build this brand-new, beautiful lakeside pavilion in the center of town, and it w- just gleamed in the sun. It was so gorgeous, and it was made of copper, and everybody loved it, and two years later, it was bright green. I think it's still bright green. I think they figured out it wasn't worth repairing, so they, they just, they just make sure it doesn't keep getting worse, and at some point, I'm sure they either have or will tear it down. But the one metal in the ancient world that didn't do this was gold. It's part of why gold is such a durable measurement of wealth is because it doesn't wear out. It doesn't corrode. It's very soft. It's very easy to damage it, which is why we don't build statues out of it, or we don't build, uh, buildings out of it usually, but it didn't corrode. So when James says here, "Not only your silver, which tarnishes and corrodes, but your silver and gold have corroded." Not are corroding, but have corroded. The rich hearer of this is probably, you know, sitting around like Scrooge McDuck with a pile of gold coins thinking, "Ah, it looks pretty good to me." And what James is saying is, "No, no, no. No, it's corroded. It's eating away at your heart. It's lost its value because you refuse to use it, and so it sits in a pile doing nothing for no one, except serving to further your own condemnation." This is such a crazy, shocking situation that the insanity of not using your wealth, period, the insanity of sitting on your wealth in the ancient world is going to serve as a form of evidence justifying the condemnation of these wicked fools And further, the corrosion of this wealth is an indication of the corrosion of their very souls. There's something about money. I was-- When I was here a couple times before, I preached one of the wealth passages out of Ecclesiastes, and there's something about money that has a unique way of really, really wrecking us. Either we don't have it and we want it, or we have it and we don't wanna lose it, or we have it and we don't spend it wisely. It seems like there's an infinite number of ways to screw it up. And we landed last time that the gospel is good news because with the nearly infinite ways of screwing it up, we're going to screw it up. But the one way that he talks about screwing it up here is hoarding it and sitting on it and not using it Moving on into verses four and five, James moves us now to a more sort of temporal register. He starts out by talking about what wealth is and what it's doing and how it will ultimately affect the entire life and eternity of those in his targeted audience, those he's proclaiming this prophetic, uh, judgment against. But in verse four, he moves back to the behaviors that are being, uh, being engaged in to show the state of these people's souls. He says, "Behold, the wages of the laborers you, who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of Hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter." James here points at the, at the behaviors that show this hoarding behavior, and he does it for a number of reasons. One, he needs to call out sin. That's part of the role of a Christian, and especially a leader or a minister in the church, is, um, to not only call out sin in the body of, of Christ, but in a, I think a very particular way, and there's all sorts of, uh, all sorts of theological controversies flying on around about Christian nationalism and other associated things. Some of it is just the spirit of the age. Um, post-COVID, there's a, a real strong sense that our government has failed us and we need to replace it with something else. But there is a, a true way, and I, I think some of those things are a little misguided, but there's a true way that the church, particularly her leaders, should be speaking to the culture around us, and yes, even to the government, to proclaim the truth of God into a wicked and godless culture. This might take the form o- of a m- minister who goes to a town hall meeting to speak out against a gambling association that's going to be forming, or a, an elder in the church or a deacon in the church who goes to speak to, uh, to the city hall or to the state legislature about the wickedness of abortion and about what we see it does to women's lives when they are fooled into thinking that this is the right thing for them. Again, the church is not the state, and the state is not the church, and we should be very careful not to cross those lines for all sorts of reasons. But we as a culture, as a Christian culture, in the United States particularly, have lost sight of our responsibility to speak truth in all circumstances to those in power So James is doing that, of course. But even more so, this is a way that he establishes for his direct audience, for the Jewish poor Christians who have been scattered in this diaspora, in this dispersion. He looks at them in a sense and says, "I see you. I see what's happening to you." And as God's representative, as his chosen voice for this message, as his inspired author, God sees you too This goes back again, the first two chapters of James serve as kind of a thesis statement and table of contents for the whole book. We get an idea of what may have been happening, the actual, uh, acts that were being engaged in, in, in chapter two verse six, he says, "You have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? Are they not the ones who are slandering the noble name of him to whom you belong?" James has in mind here a form of predatory land purchasing, where the rich were sort of sweeping up property. They were sweeping it up, and then they were charging probably exorbitant prices to those who would lease the land to try to eke out a living. Does that sound at all like any of our current context, right? When's the last time any of us have tried to buy a house and found anything reasonable? Well, a large part of that is that there are big companies that are scooping up all the land and buying all the, the developments. Now, I'm not commenting on those particular situations. I don't know those people. I don't know their hearts, and some of those things actually are doing good things for the community. But we're familiar with this idea of someone who will purchase a resource, who will then jack the price up in order to turn a profit on it. I'm not opposed to turning a profit. Y- y- yeah, it takes money to run a business, and you have to, you have to recuperate those funds if your business is going to survive. But there's a, there's a way that that can be done that is a predatory act These rich landowners were getting fat on those that they were victimizing In our, in our modern world, we tend to think of someone who is overweight as unhealthy, for good reason, right? Too much weight, and I say that with someone with a little too much padding around the middle, so no, no judgment on this, but too much weight is not healthy, right? We hear that from our doctors, that there's a healthy weight range and there's an unhealthy weight range. In the ancient world, obesity was not the concern, right? Malnutrition was the concern. And so when you see, uh, a king in the Old Testament who's, who's noted to be fat, that's not always negative. Sometimes it is, but he's noted to be fat or he's noted to be large. Even the word for glory, I'm sure you've heard this before, the word for glory in the Old Testament has to do with being heavy. So this idea of weightiness or, um, being able to eat enough to actually gain weight instead of being thin was seen as a good thing, but not when you use it as a way to victimize other people. A person who gathers wealth honestly and enjoys it, that's, that's Proverbs right there. That's the Book of Ecclesiastes in its sort of positive sense, is that we, when we accumulate wealth and we use it for God's glory, it's perfectly okay for us to also use it for our enjoyment. God wants us to enjoy the fruit of our labor. But when we accumulate wealth and use it as a way to gain power over someone and to abuse them, that is what James is railing against here And ultimately, with the audience that James is writing to, this is a form of murder. This is why he says, "You have fattened your hearts in the day of slaughter." Because a person who can't feed their family in the Old Testament or in the New Testament era was likely to see them die. There are not a ton of people in modern America that are starving to death on the streets. It's not to say it doesn't happen. It's not to say that there's not things like food insecurity or malnutrition, but there are, there are plenty of places people can go to get their basic food needs met. It was not like that-- It's not like that in most of the world now, and it certainly was not like that in the ancient world. And so a, a landowner who again refuses, we're talking about the Jewish landowners, refuses to obey the Jewish law to leave some leftovers for the poor, and instead gleans all the way to the corner so that they can turn a little bit of extra pro-profit, is not only sinning against the Old Testament law, but is committing murder in the strictest sense by refusing to preserve the life of these poor, uh, Christians who are destitute And again, James is encouraging his readers here that the Lord has not ignored their plight. We can think back to the Book of Habakkuk, where Habakkuk basically lodges a lawsuit against God, saying, "You are not paying attention. You're not doing your thing. You're not being faithful to your covenant." And God says, "Let me show you how faithful to my covenant I am. The Chaldeans are on the way." And Habakkuk is like, "Whoa, wait a second here. That's not what I had in mind." God sees the oppression of the poor. He knows when His people are targeted. He knows when children are abused or when widows are ignored. He knows when the government does something to shut down a church, or when the medical institution refuses to acknowledge your personal rights. He sees those things, and He's not ignorant, and He's not static. He's not sleeping on those things. The purpose here is to comfort the oppressed by showing that God is not ignorant of what has happened to them. Just two quick Old Testament examples that use similar language. In Genesis 4, we read of Cain and his murder of Abel, and in verse eight it says, "Cain spoke to Abel his brother, and when they were in the field, Cain rose up against his brother Abel and killed him. Then the Lord said to Cain, 'Where is Abel your brother?' He said, 'I don't know. Am I my brother's keeper?' And the Lord said, 'What have you done? The voice of your brother's blood is crying out to me from the ground.'" Numbers, uh, 35 verses 30 says, "If anyone kills a person, the murderer shall be put to death on the evidence of witnesses, but no person shall be put to death on the testimony of one witness. Moreover, you shall accept no ransom for the life of a murderer who is guilty of death, but he shall be put to death. And you shall accept no ransom from him who has fled to the city of refuge, that he may return to dwell in the land before the death of the high priest. You shall not pollute the land in which you live, for blood pollutes the land, and no atonement can be made for the land except for the blood that is shed in it, except by the blood of the one who shed it." There's a rich history in the Old Testament of language of inanimate things, land, blood, wealth, other kinds of things that give testimony to God in some way, and specifically of these inanimate, uh, impersonal things testifying to the sin of the people that dwell around them. Even Christ says, "If these people do not worship me, the rocks will cry out." Now, the rocks are not literally crying out, although it certainly would be within God's power to make the rocks sing. But Christ is not saying in that passage that the rocks are going to form mouths and begin singing Hosanna or whatever song they might have been doing. What he's saying is that the very rocks themselves give testimony to the glory and goodness of God. So even if the people around here fail to do so, the entire rest of creation is doing so, and that is what James is saying here. My dear brothers and sisters scattered in the dispersion who have nothing, and in society's eyes are nothing, some of you are facing persecution. Some of you will be killed for your faith, but God sees because the wealth that is being accumulated on the breaking of your own backs is crying out. The corrosion of that gold serves as evidence for the condemnation of those who are harming you We often want justice in the moment. I think we always want justice in the moment, don't we? I think it's a really hard discipline to say, "That person wronged me, but I'm okay letting God sort it out." That is a hard pill to swallow, but it is often the pill that we have to take. It's the medicine that God uses to further our justification, our j- our, uh, excuse me, our sanctification Paul says, you know, "Do not take vengeance. Let the Lord do that." We can trust, and this is where the comfort of this passage comes for us, brothers and sisters, we can trust that when we are wronged, that when someone has done something to us that is a violation of God's law, that that sin will be punished. Now, when we're dealing with other Christians, that sin has already been punished, and so it is not, it is not appropriate for us to hold onto that and to take vengeance. That's what the parable of the unmerciful servant is all about If I as a Christian refuse to forgive my brother and sister when they've wronged me, it's me saying that I'm a better judge of their sin and I'm a better executioner than the Lord is when he punished that sin on the cross. But that sin was not atoned for when we're talking about unbelievers. When we're talking about those who will ultimately end their earthly life and find themselves waking up in flames, that sin has not been atoned for, and so God will have his justice, and we will have our justice. We won't turn there, but in Revelation, we're familiar with the passage, I think it's chapter six, where the martyred saints are under the throne and they say, "How long, O Lord?" Well, God doesn't answer their question, but he gives them new clothes. When Job cries out and he's, he's saying, "I don't understand why this is happening. Why are you targeting me, God? Why, why are you a hunter with your arrows in my liver?" God doesn't tell him why, but he says, essentially, "I'm God and you're just going to have to trust me that this is right." We see a very similar, uh, kind of situation here when we think about when, uh, when Abraham, uh, when God tells Abraham what he's about to do to Sodom and Gomorrah, and then Abraham negotiates, apparently negotiates with God, uh, trying to secure the salvation of the city for the sake of the righteous. And we read starting in verse 20 of chapter 18, he says, "The Lord said to, to Abraham," he says, " 'Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether according to the outcry that has come to me. If not, I will know.' " God is always seeing and investigating the sin of people We're, we're teaching my son, August, the children's catechism, which is a, a great resource. Um, and one of the questions is, "Can you see God?" And the answer is, "No, but he always sees me." Now that may feel at first to some people like a little bit of a heavy-handed answer, but knowing that God sees us is not just there to correct our sin. It should do that, right? Even the secret sins we commit in the dark when, when we're not being watched by anyone else, even, even those God sees. But do you know what else He sees? He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees your progress. He sees you, and that should be a great source of comfort Now this passage, especially verse six, can be a little bit hard to apply because although we're the targeted audience, we're not the target of the judgment oracle. So I think what we have to do, we have to, we have to think about this in light of the way that God talks about the judgment of unbelievers in other places in the scripture, and how that helps us to understand kind of what our, what our status is. If you'll take your Bibles and open to Matthew chapter 25, I think the, um, the account here of the goat and sheep judgment, uh, is instructive for us Starting in verse 31, it says, "When the Son of Man comes in his glory and the angels with him, he will sit on his glorious throne. Before him will be gathered all nations, and he will separate people one from another as a shepherd separates the sheep from the goats. And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, 'Come you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.' Then the righteous will answer him saying, 'Lord, when did we see you hungry and feed you or thirsty and give you a drink? When did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?' And the King answered them, 'Truly I say to you, as you did it to one of the least of these my brothers, you did it to me.' Then he will say to those on the left, 'Depart from me for you for, uh, depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, I was naked and you did not clothe me, I was sick and in prison and you did not visit me.' Then they also, uh, they also will say, answer saying, 'Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and not minister to you?' Then he will answer them saying, 'Truly I say to you, as you did not do it to one of the least of these, you did not do it to me.' And these will go away into eternal punishment, but the righteous into eternal life." Now, this passage is sometimes understood as a general command to feed the poor or the sick, or to visit those in prisons, or any of the f- the sort of mercy ministry things that, that, um, are mentioned here. And those are all things that Christians should do, right? We should be engaged in, um, in mercy ministry to the poor, to those who are destitute. We should be mindful and thoughtful of those who have needs around us. What this passage is teaching, though, is not a general command to feed all people, but a specific command to care for your brothers and sisters in Christ when they have a need He doesn't say to the righteous, "You did these to everyone." He says, "Whatever you did to the least of these, my brothers, you did it to me." All of the things that are listed here, the, the six mercy ministries that are listed by Christ here, are things that persecuted Christians were suffering at the time, persecuted Jew- Jewish Christians, and that would be common experiences for, for Jewish Christians and for all persecuted Christians. Right? They're hungry. They don't have food. Our diaspora Jewish Christians don't have land to farm, and even if they're able to scrape together enough funding to lease out a farm, they're being, uh, they're being totally overwhelmed by the cost of that. The sort of homeowners association dues of these pyramid schemes that were going on in the first century, they were so exorbitant that it wasn't even subs- subsistence farming. Christians were being thrown in, uh, in prison. They didn't have enough money to replace their clothes when it wore out. They couldn't have access to clean water. We take clean water as such a, such a basic thing, and it's so easy. You just turn on the tap, or you just go to the store and you buy a bottle of $7 water. It wasn't like this in the first century. If you didn't have a well, you didn't have water, unless you had someone who cared enough to share this precious resource with you. And so what Christ is saying to, to his people, both in the immediate audience on the Sermon on the Mount, uh, and in this, the Olivet Discourse here, what he's saying to his people is when someone in the body of Christ does not have what they need, the body of Christ should step up and make sure that that is the case, that they take care of that person. And likewise, he's saying to those who are not a part of the body of Christ, "Depart from me, I never knew you." Now, the intro to this, why it sometimes is called a parable, is the sheep and the goats. We sometimes go way too far into the arena of comparing the behavior of sheeps with the behavior of the people here, right? Sheep are nice, they're affable, they listen to you. In reality, from what I understand, sheep are pretty dumb and can be very stubborn, right? And then we, we read and we go, "Goats are stubborn, they're rebellious, they're not really good for anything." Well, there's a reason people have goats on farms. They, they can be stubborn, right? They can be destructive, but they also serve a purpose. So the point here is not that sheep are good and goats are bad. The point is that sheep are not goats and goats are not sheep. And, uh, another point that comes with this is sheep don't become goats by behaving like goats, and goats don't become sheep by acting like sheep. I have some friends that will tell you they have very affectionate, friendly, lovable goats, right? I'd, I would... If I could get my kids one of those little pygmy goats that everybody loves, I would do that, 'cause they can be very kind, very sweet, and they're very smart. But they're not sheep. And if you read this passage carefully, this fact that those who are taken to the right are, are in fact taken to the right is not because they fed the poor. It's not because they ministered to Christ by feeding the least of these. They did those things because they were part of the kingdom The King says to those on His right, "Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world." The sheep on the right were always going to be the sheep on the right. They were predestined according to the counsel of God's will before all time to live and walk in good works. That's just Ephesians 2 there. That's also just James 2 there. You have faith, I will show you my faith by my works. This is evidence language, loved ones Likewise, the ones who are told to depart into eternal darkness were also predestined not to inherit this kingdom. No kingdom was prepared for them before the foundation of the world. They have no inheritance. They have nothing. They will end up in the state that they are trying to impose on these poor Jewish Christians. They will end up in the state that they may be trying to impose on some of us in this room And for the final verse here in, in chapter five, in verse six here, there's a lot of discussion and debate in the commentaries about who the identity of this righteous one is. It says, "You've condemned and murdered the righteous person, he does not resist you." Now, some commentators will take the fact that this is the singular righteous person, that he has been murdered and h- was condemned, and will take this as a reference to Christ. And that would, would make good sense, right? The Jewish, the wealthy Jewish landowners, the wealthy Jews in Jerusalem who per- who persecuted and cast out, um, the Christians, they were in the same group of people who condemned and murdered Jesus And at least at the time of writing this, and in many ways in our own day, God is not necessarily resisting them. He's allowing them to store up judgment for the coming day of wrath There are others who will take this as sort of the hypothetical singular, right? The righteous one or the righteous person is this, uh, representative hypothetical person that represents all of the persecuted Christians. And so it's more like saying, um, to the, the wealthy landowners who are persecuting Christians, "You have condemned and murdered the Christians, the righteous people, and we do not resist you." Now, at the end of the day, it's, it's always good to have good, sober, well-intentioned, text-based debates about what the Bible means. We can and we should try to convince others, uh, when we think they're wrong about what the scripture means. So that's not what I'm saying here. But in many ways, which of those two perspectives it actually is doesn't change the interpretation of this passage. Like we read in Matthew 25, like we read in Acts 9 when Christ comes and confronts Saul, what you do to God's people, you are doing to Christ himself. What you do to the body, you have done to the head. It's a little bit weird to say that when I stub my toe, I injure my head, but that's true, right? I don't injure my toe as though it's some separate piece. It's not like I'm a Lego man where I can just swap out a hand that gets cracked and put it back on. When I injure my toe, I injure myself. My whole body is injured even though it's specific to a part of my body. When you-- when someone persecutes you, when they, uh, try to extort your wealth, your funds, when they try to harm your body, when they try to take away your children, all things that are happening not just out there in the world, but in our country, even in our own region. When they try to tell you that because you don't wanna play a basketball game, that you can't play sports at all. When a city taxes a portion of a church's property because they don't think it's being used for religious purposes, they are doing that to Jesus Christ himself, and God will not be mocked This should call us both to faithfulness and to encouragement How people treat Christ or how people treat Christ's people, including how we trust, tr- uh, treat Christ's people, shows us what we think about Christ. The people who take care of the church do so because they love God, and they do it out of a regenerated heart that already loves God. And the people who hate the church do it because they hate Christ, and they do it out of their wickedness and out of their wicked heart This brings us back again to the thesis statement of James. "Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing." And then he says later in that, uh, first chapter in verse nine, "Let the lowly brother boast in his exaltation, and the rich in his humiliation, because like the flower of the grass, he will pass away. For the sun rises with its scorching heat and withers the grass; its flower fails, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits. Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him." Now, you're all coming up to the end of James here. Um, we probably have two, two more sermons, I would guess, and the rest of this chapter is reinforcing this. It's unpacking for the immediate audience and therefore for us, it's unpacking that although the rich have their punishment coming to them, that likewise our consolation, our comfort from Christ is also coming to us. He closes the whole letter out, he returns to his thesis statement to say, "I'm not going to pretend that the trials you're going through are joyful, but you can count it all joy." You can reckon it, you can impute it as joy, my brothers and sisters. You can put it in the joy column instead of the t- the pain column, right? We had discussion about the beautiful word imputation in the announcements and scripture reading in the beginning here Imputation is a, is an accounting term. And when we count it all joy, we're taking what should be a red line in the, in the loss ledger, right? We're taking what should be an expense, and we're able to move it to the profit. We're able to move it to the positive side, not because it didn't hurt and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified When we are oppressed and opposed, those who are oppressing and oppose us mean it for evil, just like Joseph's brothers, uh, and Pharaoh, and all sorts of wicked men in, in the Old Testament and in our own world. Pilate, Herod, you mean, you name it in the Bible, this applies. They meant their wicked acts for wicked things, but God, rich in mercy, works all things for the good of those who love Him and are called according to His purpose. And what is that purpose? That we might be transformed into the image of Christ so that Christ may be glorified and He may be the firstborn among many brothers. When we face trials and suffering of every kind, it leads us to our sanctification and to our ultimate glorification. We do not earn those things. We don't sanctify ourselves any more than we justify ourselves, or that any more than we will glorify ourselves or will raise ourselves from the dead. That is all God's work from start to finish. But God does use these things that He brings us through as a way to bring about that work It's like he bends us over the hammer, over the anvil of trials, and he hammers us until we become a sharp sword in the hand of, in his hand. Or he polishes us with a rough cloth until we become a smooth, beautiful gem, right? Think of any number of refining things that need to be done. It always involves, if the thing was, uh, was a person, it always involves something that would hurt a little bit. It always involves a little bit of damage to wear away the impurities. Our sanctification and our glorification is no different than that. He uses adversity. He uses the wicked actions and intentions of, of evil men and women. He uses those things to glorify us. So although we should never, uh, we should never seek those things, right? You don't have to go and make yourself the soft target to the wicked people. It's okay to keep your head down. There's nothing wrong with that. The Jewish Christians were probably doing their best to keep their heads down most of the time, and that's fine. There's not any words in scripture about being a coward if you don't, if you don't put a target on your back. But your target is gonna get there eventually, and that's not a bad thing. We can welcome that. We can count it as joy because of who God is and what he's done. The supreme act of suffering, the supreme act of, of evil happened to the only innocent person there ever was, and it happened to him for us.  this episode is available below.

Aleca shares her discoveries from non fiction and historical fiction reads centering on women in medieval times. Title: Femina: A New History of the Middle Ages, Through the Women Written Out of It Author: Janina RamirezTitle: Eleanore of AvignonAuthor: Elizabeth DeLozierReviewer: Aleca J.Created by the Podcast Team at the Harris County Public Library.www.hcpl.netPodcast Team Members include: Beth Krippel, John Harbaugh, Mary Mink, Dylan Smith, Sadina Shawver, Alinda Mac, John Schaffer, Jennifer Finch, Katelyn Helberg, Darcy Casavant, Darla Pruitt and Nancy Hu 

The Palio di Siena is far more than a horse race. It is a living medieval ritual that still defines the identity of an entire city. Twice each summer, on 2 July and 16 August, ten bareback horses thunder around the shell-shaped Piazza del Campo while thousands of Sienese scream for their contrada. The prize is a painted silk banner — the palio itself — but the real stakes are pride, rivalry, and centuries of memory.The word palio comes from the Latin pallium, a precious cloth given as the victor's prize. The earliest documented horse race in Siena dates to 1239, when a man named Ristoro was fined for refusing the humiliating consolation prize (a pig) awarded to the last-place finisher. Even earlier references suggest races existed by the beginning of the thirteenth century, often linked to the feast of the Assumption of the Virgin on 15 August. These early contests were known as the Palio alla lunga — the “long Palio.” Riders raced along a straight course that began outside the city walls near Porta Romana and finished in front of the cathedral. The race was dangerous, chaotic, and deeply tied to civic and religious life.Throughout the Middle Ages and Renaissance, Siena's public entertainments were violent and varied: fist-fighting (pugna), jousting, and especially bull hunts organized by the city's districts, the contrade. When the Grand Duke of Tuscany banned bullfighting in 1590, the contrade needed a new outlet for their fierce competitiveness. They began staging neighborhood races with buffaloes (bufalate) and later donkeys. Gradually these contests moved into the Piazza del Campo.The decisive shift came in the seventeenth century. In 1633, because of plague and the absence of horses normally sent by Italian nobles, authorities organized a circular horse race — a Palio alla tonda — inside the Campo itself. Five contrade took part; Tartuca won. This is widely regarded as the first true ancestor of the modern Palio. By 1656–1659 the July race in honor of the Madonna of Provenzano had become an annual event. The August race, dedicated to the Assumption, was added later and eventually fixed on 16 August so it would not conflict with other religious ceremonies.The modern structure solidified in the eighteenth century. In 1721 the city's governing body issued detailed regulations that still shape the race today. In 1729–1730, Princess Violante of Bavaria, governor of Siena, fixed the number of contrade at seventeen and precisely defined their boundaries, ending centuries of territorial disputes. Only ten of the seventeen run in each Palio: the seven that did not race in the previous corresponding event, plus three drawn by lot.The old linear Palio alla lunga lingered into the nineteenth century but was finally abolished in 1874. By then the circular race in the Campo had become the undisputed heart of Sienese life. It survived wars, political upheaval, and modernization because it belongs not to the state or to tourists, but to the contrade themselves. Each district is a self-contained community with its own church, museum, fountain, and lifelong loyalties. Winning the Palio is the highest honor a contrada can achieve; losing to a hated rival is a wound that lasts for years.Today the pageantry remains intensely medieval: the historic procession in costume, the blessing of the horse in the contrada church, the tense mossa (the chaotic start), and the three wild laps around the Campo. Yet the Palio is not a reconstruction. It is a continuous tradition that has adapted without ever losing its essential character. For the Sienese, it is not a spectacle performed for outsiders. It is the annual reaffirmation of who they are — a people whose identity is still measured in the thunder of hooves on the stones of the Campo.More Podcasts

Pretty much everyone has heard about Marco Polo and his thirteenth-century journey from Italy to China. But just as the Polos were making their way east, two other intrepid travellers were making the journey in reverse. This week, Danièle speaks with Thomas A. Carlson about two Eastern Christian monks who made their way from China all the way to Western Europe, and this unique account of what medieval Europe and its kings looked like from the outside.This podcast is made possible by the generous support of listeners like you! To find out how to help spread the joy of medieval history, please visit patreon.com/themedievalpodcast

It's our April Fools' Episode, in which we explain how it is we know that things purported to have existed in the Middle Ages did not actually exist! It's late, for April Fools' Day, by any known calendar, since it's the end of June, and also the Bisley Boy, who did not exist, did his not existing after the Middle Ages, thereby qualifying this episode as a Special Episode. Anne explains the stupidity of the Bisley Boy Theory, which is, in short, that Queen Elizabeth I died at the age of 9 and got replaced by a little boy from Bisley, and Michelle, who found herself at the bottom of a rabbit hole consisting of Bram Stoker's book Famous Imposters, from 1910, in which Bram Stoker reveals WAY more of his concerns about gender identity than he probably meant to, and gives Anne even more reason to dislike Stoker, has a great deal of enjoyment and gets to explain to us the  Chevalier d'Eon, who confuses Stoker even more than Queen Elizabeth.  

For our last episode in season 3 we are joined by our erudite colleague in the Department of Music, Prof. Karen Desmond to learn how the discipline of musicology contributes to our understanding of medieval history.We are brought around Europe, Britain and Ireland through the Middle Ages and chat about polyphony, vocal music, plainchant, the motivations for writing music down, and much more. We discover that the development of music notation can tell us a lot about the connections between communities and how music was created: that a lot of music was not just 'vibes'-based, but used a lot of theory and was a collaborative effort; that music can tell us about the society and communities in which they were produced; and that there were many different kinds of music traditions reflecting local and cultural contexts.The name of the piece of music featured in the episode is Au cuer ai en mai and the performers are Anonymous 4 from their Love's Illusion album.Suggested resources:- Karen Desmond, Music and the Moderni, 1300-1350: The Ars Nova in Theory and Practice (Cambridge University Press, 2018)- BROKENSONG project website: https://ahi.maynoothuniversity.ie/brokensong/- Ann Buckley, 'Music and musicians in medieval Irish society', Early Music, Volume XXVIII, Issue 2, May 2000, 165–192- Sara Gibbs Casey, ‘Through a glass, darkly': Steps towards reconstructing Irish chant from the neumes of the Drummond Missal, Early Music, Volume XXVIII, Issue 2, May 2000, 205–216- John Milson on Josquin and the technique of 'stretto fuga' (a term Milsom coined) is in the book chapter ‘“Imitatio”, “intertextuality”, and Early Music' in Citation and Authority in Medieval and Renaissance Music Culture, ed. S. Clark and E. E. Leach (Woodbridge, 2005). - Peter Schubert' videos on improvising canons are on YouTube: https://youtu.be/n01J393WpKk?si=dfXshQOGdNJXxlcq- Check out DIAMM (the Digital Image Archive of Medieval Music) for images of polyphonic medieval music manuscripts: https://www.diamm.ac.uk/Regular episodes every month (on a Friday)Email: medievalirishhistory@gmail.comProducer: Tiago Veloso SilvaSupported by the Dept of Early Irish, Maynooth University & Taighde Éireann/Research Ireland.Views expressed are the speakers' own.Logo design: Matheus de Paula CostaMusic: Lexin_Music

In this episode, we explore the aftermath of the Battle of Worringen and the bold move by Count Adolf V of Berg that changed the Rhineland forever. Discover how a power vacuum—created by the imprisonment of the Archbishop of Cologne—led to the birth of Düsseldorf as a town on August 14, 1288. We dive into the tactical errors and turning points of one of the Middle Ages' greatest knightly battles, where the forces of Brabant, Berg, and the citizens of Cologne triumphed over the Archbishop's coalition. The discussion covers the long-term consequences of this victory, including the de facto independence of Cologne, the rise of the House of Berg as a sovereign power, and how these events shaped the enduring rivalry between Cologne and Düsseldorf.

Born in 1102, Empress Matilda combined the blood of two dynasties: the house of Wessex and their conquerors, the dukes of Normandy. As a widowed German empress, she was named as heir successor by her father, Henry I. But, after his death in 1135, Matilda's place on the English throne was usurped by her cousin, Stephen of Blois. Civil war followed, and she ruled the south-west of England in opposition. In Empress Matilda: Queen of the Romans, Ruler of the English (Yale University Press, 2026), Professor Elisabeth van Houts explores the remarkable life of medieval England's only queen regnant. Van Houts examines female rulership in the Middle Ages, from Matilda's relationships with her husbands, to her self-identification as granddaughter of William the Conqueror. Matilda used her persuasiveness effectively with the men who surrounded her, including her father, husbands, half-brothers and cousins. This is a fascinating account, which reveals Matilda to be an assertive, if on occasion disappointed, woman who made the best of her position with intelligence and stamina. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

At the court of a French princess in the middle of the 12th century, an obscure poet named Chrétien de Troyes would begin to write and distribute fanciful stories of the Knights of the Round Table. In doing so, he would propel the figure of King Arthur to an unforeseen level of fame and create the medium of fiction as we know it. Following the previous discussion of earlier lore surrounding Arthur, and his potential historic basis, this episode of Gladio Free Europe explores the literary development and legacy of the Arthurian Romance. Liam and Russian Sam pick up with the release of Britain's first bestseller, Geoffrey of Monmouth's fanciful Homeric pseudo-history, Historia Regnum Britanniae. As this book and its account of King Arthur spread across Europe, many derivative texts would be composed in prose and verse, sometimes elaborating further on King Arthur and his court. During the reign of King Henry II of England and Eleanor of Aquitaine, whose vast territories included England and half of France, the brilliant court poet Chrétien de Troyes would synthesize the matter previously chronicled by Geoffrey and his predecessors with the poetic and heroic traditions of France. In Chrétien's five Arthurian stories, the tone and themes of the older Song of Roland would be applied to the deeds of Arthur and his knights to create a genre of literature entirely its own. The works of Chrétien and his followers would illustrate the chivalric values idealized by the aristocrats of the high and late Middle Ages. King Arthur's knights are valiant fighters, but also passionate lovers, merciful Christians, and fully-realized humans, exhibiting an interiority not seen in any European literature since classical antiquity. The chivalric romance would spread out of the French-speaking courts of England and France into popular circles across Europe, leaving a mark on the literature of Norway, Italy, Islamic Andalusia, and the Jewish diaspora. Chivalric romance, and Arthurian stories in particular, would become Europe's first tradition of popular fiction and remain eminently popular until the end of the chivalric age itself. These stories were read not only for entertainment, but also for moral instruction. For good or ill, chivalric ideals such as courtly love and the knightly quest would impact the real behavior of the medieval warrior elite.  By the later Middle Ages, Arthurian stories would become more solemn and meditative, particular in Arthur's own land of Britain. After the carnage of the Wars of the Roses, a knight and prisoner named Thomas Malory would compose Le Morte Darthur, a sprawling biography that would become the most famous Arthurian work of all time. Written without any of the whit and whimsy as earlier French stories, this text would effectively conclude the chivalric romance tradition and define the legacy of King Arthur for centuries. Following a long period of neglect, artists and aesthetes in the Victorian age began to reappraise the works and values of the Middle Ages, with particular attention to the mournful chronicle of Thomas Malory. Writers such as Walter Scott and Alfred Tennyson would create new works in the chivalric tradition. Arthurian and medieval scenes would be of sudden interest to the painters of the 19th century, in particular the Pre-Raphaelite brotherhood that included John William Waterhouse. This Victorian medievalism took many forms, and was at times associates with earnest progressive politics as well as deeply reactionary yearning for an imagined period of innocent morality and unquestioned hierarchy. Although Chrétien may not be a household name (unless your household is the French royal court) his contributions are everywhere. In all popular division, but in particular the modern genre of medieval fantasy, the images and themes first popularized by Chrétien de Troyes would rise again, as was prophesied of King Arthur himself.

Born in 1102, Empress Matilda combined the blood of two dynasties: the house of Wessex and their conquerors, the dukes of Normandy. As a widowed German empress, she was named as heir successor by her father, Henry I. But, after his death in 1135, Matilda's place on the English throne was usurped by her cousin, Stephen of Blois. Civil war followed, and she ruled the south-west of England in opposition. In Empress Matilda: Queen of the Romans, Ruler of the English (Yale University Press, 2026), Professor Elisabeth van Houts explores the remarkable life of medieval England's only queen regnant. Van Houts examines female rulership in the Middle Ages, from Matilda's relationships with her husbands, to her self-identification as granddaughter of William the Conqueror. Matilda used her persuasiveness effectively with the men who surrounded her, including her father, husbands, half-brothers and cousins. This is a fascinating account, which reveals Matilda to be an assertive, if on occasion disappointed, woman who made the best of her position with intelligence and stamina. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

In honour of 350 episodes of The Medieval Podcast, Danièle celebrates the amazing progress that's been made in Medieval Studies since 2019.This podcast is made possible by the generous support of listeners like you! To find out how to help spread the joy of medieval history, please visit patreon.com/themedievalpodcast

Magic was never scary to me. That’s why finding out I was afraid of it caught me completely off guard and left me spinning. For years I’d been working with magic without calling it that.  I wrote little songs for myself, repeated like chants, to help me manifest a newspaper column, my husband, and plenty of smaller things along the way. I didn’t think of it as magic but as a way to focus my energy. However, once my magic coach pointed out what I was actually doing, an old fear surfaced right alongside the curiosity. I had no idea where it came from. That question sent me looking for an answer, and what I found was a protective wall around my own heart. Two walls, actually, discovered years apart, protecting two very different parts of my life. Here’s both stories, plus what I’m doing about it at a live event on July 29th. The Cage Around My Heart Back in 2020, stuck inside during Covid like everyone else, I started working with a magic coach named Mikala. She helped me see the magic I’d already been using for years without naming it. That was exciting and also the moment the fear showed up. It wasn’t rational. I wasn’t casting spells or doing anything harmful, just directing my energy toward what I wanted. But the dread was real once I discovered this was magic. So, I went looking for its source the way I usually do with past-life work. This is a healing modality I’ve relied on for close to 30 years. The Akashic Records had already revealed plenty to me about past lives and how they influence me today. Like why calligraphy came so naturally. I had been a monk illuminating Bibles in the Middle Ages, as it turned out. This time, what I found was darker. I discovered a life in Venice that ended with my head removed for practicing magic with a group. There was also a pattern of betrayal tied to magic showing up more than once. So by 2022, I decided to finally work through it using a meditation based on Dr. Bradley Nelson’s Emotion Code He created this idea that we sometimes create a protective wall around the heart that can block us instead of helping us. Asking to See the Wall I set my intention to heal my fear of magic. Then I asked to see the wall in this gentle meditation. What appeared was a stone dungeon. I was standing inside a metal cage, spikes pointing inward at heart level which seems like something straight out of a horror film. I didn’t know how to dismantle it myself, so I asked my guides to handle it. The metal melted into a puddle at my feet. Then it reformed into a metal plate with two interlocking hearts, one pointed down and one pointed up, woven together like the Star of David. I stopped the meditation right there, went to my computer, and looked up the symbol. It represents unity. One heart and the end of duality. Whoa – that felt important. Going back into the meditation, I asked what that meant for me and my magic. The answer was to stand on the plate whenever I do magic now. It will keep me safe. I still don’t cast spells or light ritual candles, though there’s nothing wrong with that path for someone else. However, these days I talk about magic openly with clients, with friends, or anyone curious enough to ask. A few years ago I never would have said that out loud. Is Your Subconscious Keeping You Too Safe? Fast forward to this year, I decided to share this powerful, yet completely safe process. So, I created the live Heart Wall Meditation event for July 29th. To go a bit deeper, I thought the best thing was to run the process on myself again, but this time with a different intention which was friendship. Midlife has a way of thinning out your circle of friends. People move, pass away, and drift apart. Each time it happened, I told myself I’d go make new friends, and then did nothing. That bothered me, because I’m a social person who works alone at home and genuinely craves connection. So, why the stall? I sat down and asked my subconscious to show me what was in the way. A wall appeared but this time it was brick, not a metal cage. Big, solid, and completely unexpected. I was totally shocked! I asked the wall if it had a message for me and it explained why it was there. Then I asked if I could take it down and got an immediate yes. I decided to have some fun with it and imagined a ray gun. One blast and the wall came apart, leaving a pile of rubble. I told the rubble to sink into the earth and be recycled. Gone. Except I wasn’t quite finished. Something told me to look again, and a white stockade fence appeared. It was six or seven feet tall, points on top, and solid. I imagined a saw and cut a doorway in the middle, then walked through to the other side. Nothing there but open grass. When I turned back, I gave the fence a gentle push and it fell flat, then dissolved. Remove Old Walls of Protection Two walls, two completely different methods to demolish them. One I blew apart, the other I removed gently. Both ways worked just as well! That’s the part that surprises people most. Your subconscious isn’t working against you. There’s no battle required. It’s simply doing its job to protect you, but with outdated information. That means you don’t actually need it and get to choose how you clear it. Fierce or gentle, the wall still comes down either way. What struck me afterward is that I’d cleared heart walls before around magic, around business. But it never occurred to me to check friendship. Now I’m more open to new people than I’ve been in years. What This Means For You Both stories point to the same truth. Your subconscious builds walls to protect you, using old information that may no longer apply. The protection can end up costing you more than it saves, whether that’s your magic, your business, your relationships, or your sense of safety in the world. The good news is that you don’t need decades of past-life work, shadow work or inner child digging to find your own wall. You just need a willingness to see it, ask what it’s doing, and be rid of it. If any of this stirred something in you, I’m hosting a live Heart Wall Meditation on July 29th where we’ll go through the process together. You can register here. Does Your Heart Have A Wall Protecting You From Something You Want? A heart wall is a protective barrier around the heart. It might look like a wall of some kind in front of you or some other protective mechanism in meditation. It could be metal, brick, glass, or a fence that shields you from old pain. The problem is it can also block what you want now. Fear of something you love or desire, like intuition, love, or a thriving business, can exist side by side with genuine enthusiasm for it. The two aren’t contradictory. Heart walls can show up around any part of life including spiritual growth, creativity, career, family, and you may have more than one without realizing it. You can clear a heart wall by any creative method that you imagine. It might be with force like throwing a grenade to demolish it or gently by simply opening a door or pushing it over. Both are equally effective. Your subconscious mind isn’t an obstacle you have to fight. Thankfully, it’s job is to protect you, often using outdated information. That’s why the walls come down more easily than you’d expect once you become aware of them and ask. Noticing a pattern of avoidance in your life, like a friendship you keep meaning to build or a goal you keep circling, is often a sign that a protective heart wall is involved. FAQs What is a heart wall? A heart wall is a protective barrier the subconscious builds around the heart, often in response to past pain or trauma. It’s meant to keep you safe, but it can also block love, opportunity, or connection you’re consciously trying to invite in. Can you have more than one heart wall? Yes. Heart walls tend to be specific to different areas of life. It’s entirely possible to clear one around business or intuition, and still have another, separate wall around friendship, love, or health that hasn’t been addressed yet. How do you clear a heart wall? Through a guided visualization, you ask to see the wall, then ask permission to remove it. The method varies from person to person. Some walls dissolve gently, others need to be broken apart. But both approaches are equally effective at clearing the block. Is a heart wall the same as a limiting belief? They’re related but not identical. A limiting belief is a thought pattern; a heart wall is more of a protective structure the subconscious builds around it. Clearing the wall often makes the underlying belief far easier to shift. What can a heart wall block besides love? A heart wall can block any form of connection or flow including creativity, magic, friendship, business success, romance, or receiving support from others. The post How My Heart Wall Got Between Me And My Magic appeared first on Intuitive Edge.

July 22nd, 2026 - We discuss the Vatican's response to rumors that Marko Rupnik will be acquitted. Then, we welcome Jeb Smith to correct misconceptions about the Middle Ages, medieval kingship, Democracy, and liberty. Links, Show Notes & More - https://thestationofthecross.com/act Email Us! ACT@TheStationOfTheCross.com

What was life really like for working peasant women in the Middle Ages? How did family, marriage, work and social class shape their choices, joys and struggles?Taking a break from the usual queens, noblewomen and saints of the Medieval period, Dr. Eleanor Janega is joined by Dr. Catherine Hanley to explore the unsung experiences of mothers and daughters, wives, widows and women workers across medieval society.MOREThe Anarchy: Disruptive WomenListen on AppleListen on SpotifyHow to Survive the 14th CenturyListen on AppleListen on SpotifyGone Medieval is presented by Dr. Eleanor Jangea. Audio editor is 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.Watch Eleanor and Matt's new documentary The Rise of the Plantagenets with a History Hit subscription. Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week, PLUS early-access ad-free podcasts. Sign up at https://www.historyhit.com/subscribe Hosted on Acast. See acast.com/privacy for more information.

In this chapter of our readthrough, we confront "the problem of the actor". Nietzsche predicts that things shall become ever more "artistic" in Europe, as the actor's talent self-falsification becomes developed in all members of society. Whereas in the Middle Ages, the individual was bound to his role as an unchangeable identity, the modern person picks up and discards roles: he gives the appearance of being a given type, but is often obliged to change roles. Nietzsche continues to increasingly offer reversals of perspective, at times even differing with previous assertions in this very same work. Episode art: Giandomenico Tiepolo, Pulcinella in Love, 1797 (A depiction of the masked actors of the Commedia dell'arte).

Who were the Teutonic Knights, and how did they influence Polish history? In this podcast episode, we travel back to the Middle Ages. You will learn the history of the Order of the Brothers of the German House of Saint Mary in Jerusalem. You will find out why the Polish Duke Konrad of Masovia invited them to Poland in 1226. We discuss the construction of the mighty Malbork Castle and the famous Battle of Grunwald in 1410. It is a perfect history and Polish language lesson in one! Listen carefully, learn new vocabulary, and discover the secrets of Polish castles.The post ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠RP523: Krzyżacy ⁠appeared first on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠realpolish.pl

Today on the Christian History Almanac, we remember Jacob Voragine and his "Golden Legend" — the most important theological text in the Middle Ages you've never read. Show Notes: Support the work at 1517 1517 on YouTube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education Germany / Switzerland - Study Tour What's New from 1517: The Turk at the Door by Adam Francisco Luther and the Lion: A Narnian Catechism by Samuel Schuldheisz By Water and the Word by Brian Thomas Being Family by Dr. Scott Keith More from the hosts: Dan van Voorhis Follow 1517:  Instagram X/Twitter Facebook SHOW TRANSCRIPTS are available: https://www.1517.org/podcasts/the-christian-history-almanac CONTACT: CHA@1517.org Facebook Twitter Audio production by Christopher Gillespie (outerrimterritories.com)

Full episodes and much more available on Patreon.com/slopquest Ryan insist his brain is mush because he left a spoon in the blender for five minutes. Andy comes to terms with his subconscious chaos creation. Ryan fantasizes about being a vampire while they fight over who’s classier. Ryan is glad his d*ldo is covered in mustard stains so that he can identify it in a line up. Then he insists Andy would love the smell of the Middle Ages. Andy has his gut flop out during hema sparring and shows Ryan the video proof. Ryan insists that this because The Lord is telling him he’s meant to be a buffoon. Andy asks Ryan for grappling advice. Andy gets mistaken for a homeless guy at an all you can eat buffet. Ryan and Andy talk about being told to change the subject at a restaurant by strangers. This reminds Ryan of find memories of his dad. Ryan mocks Andy’s love life but then gets sad about all the farts. Andy’s worried that he smells like garbage and tries to investigate it then he reveals the toy he wanted as a kid that caused him public shame.

In 1302, an army of Flemish townsmen achieved the impossible. At the Battle of the Golden Spurs, infantry armed with pikes and determination crushed the mounted knights of Kingdom of France in one of the greatest military upsets of the Middle Ages.Matt Lewis is joined by Danièle Cybulski to uncover the truth behind this classic David v Goliath story. Why did France invade Flanders? How did ordinary craftsmen defeat Europe's most feared cavalry? And did this famous victory change the course of medieval warfare?MOREDeadly Rivalry: Armagnac v BurgundyListen on AppleListen on SpotifyThe Women Who Ruled Medieval BurgundyListen on AppleListen on Spotify Gone Medieval is presented by Matt Lewis. Audio editor is Tim Arstall, the producer is Joseph Knight. The senior producer is Anne-Marie Luff.All music used is courtesy of Epidemic Sounds.Gone Medieval is a History Hit podcast.Watch Matt and Eleanor's new documentary The Rise of the Plantagenets only on History Hit TV with a subscription. Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week PLUS early access, ad-free podcasts. Sign up at https://www.historyhit.com/subscribe.  Hosted on Acast. See acast.com/privacy for more information.

The story of the Roman catacombs is vastly different than that of the catacombs of Paris, as Rome’s are much older and were created for very different reasons. Research: Bonello, Giovanni. “Charting the enigmatic life of Antonio Bosio.” Times of Malta. Dec. 6, 2014. https://timesofmalta.com/article/Charting-the-enigmatic-life-of-Antonio-Bosio.547468 Bonello, Giovanni. “How Antonio Bosio Became famous Worldwide.” Times of Malta. Dec. 13, 2014. https://timesofmalta.com/article/How-Antonio-Bosio-became-famous-worldwide.548393 Bosio, Antonio. “Roma sotteranea.” 1650. Accessed online: https://books.google.com/books?id=zCXXSKqq3nQC&printsec=frontcover&source=gbs_atb#v=onepage&q&f=false Britannica Editors. "Edict of Milan". Encyclopedia Britannica, 8 Aug. 2019, https://www.britannica.com/topic/Edict-of-Milan Britannica Editors. "First Jewish Revolt". Encyclopedia Britannica, 31 Mar. 2025, https://www.britannica.com/event/First-Jewish-Revolt Britannica Editors. "Law of the Twelve Tables". Encyclopedia Britannica, 29 Mar. 2018, https://www.britannica.com/topic/Law-of-the-Twelve-Tables “The Catacombs of Rome.” The Atlantic Monthly. March 1858. https://www.theatlantic.com/magazine/archive/1858/03/the-catacombs-of-rome/627225/ Coleman-Norton, Paul R. “The Twelve Tables.” 2024 (eBook). https://www.gutenberg.org/cache/epub/14783/pg14783-images.html “Diocletianic Persecution.” Ebsco. 2023. https://www.ebsco.com/research-starters/religion-and-philosophy/diocletianic-persecution “Jews in Roman Times.” The Roman Empire. PBS. https://www.pbs.org/empires/romans/empire/jews.html Lamberton, Clark D. “The Development of Christian Symbolism as Illustrated in Roman Catacomb Painting.” American Journal of Archaeology, vol. 15, no. 4, 1911, pp. 507–22. JSTOR, https://doi.org/10.2307/497187 Munro, Dana Carleton et al. “Translations and reprints from the original sources of European history : series for 1897.” University of Pennsylvania. 1898. https://archive.org/details/translationsrepr00munr/page/n3/mode/2up Northcote, James Spencer. “The Roman Catacombs.” Sophia Institute Press. 2017. (Reprint) Northcote, James Spencer. ““The Roman Catacombs; or Some Accounts of the Burial Places of the Early Christians in Rome.” Philadelphia. Peter F. Cunningham. 1857. (Reprint) Osborne, J. “The Roman Catacombs in the Middle Ages.” Papers of the British School at Rome , 1985, Vol. 53 (1985), pp. 278-328. https://www.jstor.org/stable/40310821 Perrottet, Tony. “Explore Rome’s Hidden Underworld, Where a City Lurks Beneath a City.” Smithsonian. April/May 2025. https://www.smithsonianmag.com/travel/explore-romes-hidden-underworld-city-beneath-city-180986228/ “PONTIFICAL COMMISSION FOR SACRED ARCHAEOLOGY – Historical Notes.” Vatican. https://www.vatican.va/roman_curia/pontifical_commissions/archeo/inglese/documents/rc_com_archeo_doc_20011010_cenni_en.html Richter, J. P. “Early Christian Art in the Roman Catacombs.” The Burlington Magazine for Connoisseurs, vol. 6, no. 22, 1905, pp. 286–262. JSTOR, http://www.jstor.org/stable/856226 “The Roman Catacombs.” Architecture. April 20, 1888. No. 414, p. 224. https://babel.hathitrust.org/cgi/pt?id=nyp.33433084078983&seq=414&q1=catacombs “The Roman Catacombs.” Scientific American, vol. 58, no. 20, 1888, pp. 312–312. JSTOR, http://www.jstor.org/stable/26094597 Rossi, Giovannie Battista de, et all. “Roma sotterranea : or, Some account of the Roman catacombs, especially of the cemetery of San Callisto ; comp. from the works of Commendatore de Rossi with the consent of the author.” Longmans, Green, Reader and Dyer. London. 1869. https://archive.org/details/a606740800rossuoft/a606740800rossuoft/page/6/mode/2up RUTGERS, LEONARD VICTOR, and לאונרד רוטגרס. “הקטקומבות היהודיות ברומא: הערכה מחודשת / THE JEWISH CATACOMBS OF ROME RECONSIDERED.” Proceedings of the World Congress of Jewish Studies / דברי הקונגרס העולמי למדעי היהדות, י, 1989, pp. 29–36. JSTOR, http://www.jstor.org/stable/23535611 Terry, Andrea, and John Osborne. “Un Canadien Errant: Charles Smeaton and the Earliest Photographs of the Roman Catacombs.” RACAR: Revue d’art Canadienne / Canadian Art Review, vol. 32, no. 1/2, 2007, pp. 94–106. JSTOR, http://www.jstor.org/stable/42630755 Yeomans, Sarah. “City of the Dead.” Archaeology, vol. 61, no. 4, 2008, pp. 55–62. JSTOR, http://www.jstor.org/stable/41780388 See omnystudio.com/listener for privacy information.