Podcasts about Middle Ages

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

pWotD Episode 3377: Ceuta Welcome to popular Wiki of the Day, spotlighting Wikipedia's most visited pages, giving you a peek into what the world is curious about today.With 546,834 views on Friday, 31 July 2026 our article of the day is Ceuta.Ceuta (UK: , US: ; Spanish: [ˈθewta, ˈsewta] ; Moroccan Arabic: سَبْتَة, romanized: Sabtah) is an autonomous city of Spain on the North African coast. Bordered by Morocco, it lies along the boundary between the Mediterranean Sea and the Atlantic Ocean. Ceuta is one of the special territories of members of the European Economic Area. Phoenicians founded a settlement in the La Almina Peninsula, which had continuity under Roman and Byzantine rule (Septem Fratres). It was annexed to the early caliphates upon the Islamic conquest of the Maghreb, only to be destroyed during the Berber Revolt. It was rebuilt in the ninth century by Majkasa Ghomaras. For much of the Middle Ages, regional powers north and south of the Strait of Gibraltar vied for control over Ceuta, which was a key contested port in the so-called Battle of the Strait. In 1415, it was annexed to the Kingdom of Portugal, and subsequently, after 1580, to the Hispanic Monarchy, with the city choosing to stay in the latter after 1640. Ceuta was a regular municipality belonging to the Spanish province of Cádiz prior to the passing of its Statute of Autonomy in March 1995, as provided by the Spanish Constitution, henceforth becoming an autonomous city.Along with the Canary Islands, Ceuta was classified as a free port before Spain joined the European Union. Ceuta's majority population is predominantly Arab Muslims (who comprise approximately 45% of Ceuta's residents) and Andalusian Christians, with a small minority of Sephardic Jews and Sindhi Hindus (from Pakistan). Spanish is the official language of Ceuta, while Darija Arabic (Ceuta Arabic dialect) is also widely spoken.This recording reflects the Wikipedia text as of 03:39 UTC on Saturday, 1 August 2026.For the full current version of the article, see Ceuta on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Bluesky at @wikioftheday.com.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm standard Brian.

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.  

In this week's episode, I answer worldbuilding questions about my setting of Andomhaim, and discuss the future of THE GHOSTS series. This coupon code will get you 25% off the ebooks in The Ghosts series at my Payhip store: JULYGHOSTS The coupon code is valid through August 10, 2026. So if you need a new ebook this summer, we've got you covered! TRANSCRIPT 00:00:00 Introduction and Writing Updates Hello, everyone. Welcome to Episode 313 of The Pulp Writer Show. My name is Jonathan Moeller. Today is July the 24th, 2026 and today we're answering world-building questions about Andomhaim, which is the setting of my Frostborn, Sevenfold Sword, Dragontiarna, Dragonskull, Shield War, and Blades of Ruin series. We also have one bonus world-building question about the Caina series. Before we get into all that, we will have Coupon of the Week and a progress update on my current writing, publishing, and audiobook projects. Let's start with Coupon of the Week. This week's coupon code will get you 25% off the ebooks in The Ghosts series at my Payhip store. That code is JULYGHOSTS. As always, the coupon code and the link to my Payhip store will be available in the show notes for this episode. This coupon code will be valid through August the 10th, 2026, so if you need a new ebook for this summer, we have got you covered. Now let's have an update on my current writing, publishing, and audiobook projects. I'm pleased to report I am done with the rough draft of Cloak of Frost. It was just slightly over 100,000 words. Now I am writing a bonus short story called Metal Soldiers, and [newsletter] subscribers will get a free ebook copy of Metal Soldiers when Cloak of Frost comes out, which if all goes well, should be sometime in August. So I think this is an excellent time, therefore, to subscribe to my new release newsletter. My secondary project is Blade of Visions, and I am 11,000 words into that. There's also a good deal of news about audiobooks. Dragon-Mage, as narrated by Leanne Woodward, is finished and is rolling out to the various stores right now. As of this recording, you can get it at my own Payhip store, Google Play, and Kobo (with more stores soon to follow). Recording on Stealth and Spells Online: Final Quest is very nearly done, and I hope to have more news on that soon. Brad Wills is currently working on Blade of Thieves and Hollis McCarthy is recording Cloak of Worlds. So we should have a wide variety of audiobooks coming for you soon. 00:02:00 Questions about Caina Before we get to our main topic, we have a bonus question about Caina. When I said my next project was going to be Cloak of Frost, I got a couple of questions like this: Just wondering when/if there will be another Caina novel to look forward to? The answer is not right now, but maybe later. I am glad and appreciative that people want more Caina books. That said, I don't want more than three unfinished series at any one time, and I've got three right now with Blades of Ruin, Cloak Mage, and Half-Elven Thief. So I'm not starting anything new until one of the three is done. If you reach the end of Ghost in the Siege, which is the latest current Caina book, you know that the series was at a pretty significant stopping point. If I want to keep going, I need to think long and hard about how to do it right. I do have a couple of ideas, but I need to think about them some more. It's almost like we'd have to shift to a slightly different genre of fantasy than the Caina books have been previously. The tricky part is Caina has changed a great deal since Child of the Ghosts. The tricky part in that is that sequels in a long-running series need to be more of the same, but also something different. There have been 35 Caina novels. So I've done that quite a bit. But Caina has had some experiences that have very much changed her life. To use a rough comparison, it's like she became a justice on the US Supreme Court or the governor of one of the five largest US states in the sense that once you've had change in your life that significant, your life will never be the same afterwards. And without spoilers, Caina had a shift that big at the end of Ghost in the Siege. So more Caina is definitely a possibility, but I need to think about it some more and it definitely won't be before 2027 until I finish one of my three currently unfinished series. 00:03:35 Main Topic of the Week: Andomhaim Worldbuilding Questions Now onto our main topic, which is I had some world-building questions about Andomhaim from Frostborn come in lately. So I thought I would answer them here. Question #1: Why hasn't the Heptarchy invaded Andomhaim again? The answer is money, basically. Remember that the ultimate purpose of the Heptarchy is to provide an endless supply of sacrificial victims for the Seven Temples' altars so the seven urdmordar who rule the Heptarchy can endlessly feed. These seven urdmordar don't have much interest in the day-to-day governance, so their spiderling priestesses essentially run the Heptarchy as an exceptionally malignant theological bureaucracy. However, while the priestesses are evil, they're efficient and very good at their jobs. In practice, the Heptarchy tends to operate more like an imperial confederation or a very loose federal government than an actual empire. Kingdoms, tribes, and city states have a great deal of autonomy so long as one, taxes are paid in time and two, sacrificial victims are taken to the temples on time. To help encourage this, all the various local rulers in the Heptarchy tend to have priestess advisors who make sure that the rulers make the "correct" decisions. So when things go awry, the Seven Temples have a wide array of tools to deal with difficulties, from assassinating and replacing truculent rulers with more tractable successors all the way up to exterminating entire populations and settling new colonists upon the depopulated lands. The difficulty of the Heptarchy is that the seven urdmordars are gluttons and gluttony is impossible to satiate. So when the Heptarchy learned of Andomhaim and the possibility of an entirely new land to conquer and feed upon, of course they had to conquer it. The priestesses built an enormous fleet and gathered a vast army and sent it three and a half thousand miles across the ocean to Andomhaim. Of course, if you've read the Dragontiarna series, you know that this didn't go well. The Heptarchy seized the Isle of Kordain and had early successes in Andomhaim, but Agravhask, the commander of the invasion force, was secretly a disciple of the Warden of Urd Morlemoch, and he seized control of the Heptarchy force and used it to further the Warden's goals. The Visionary foresaw this happening, but didn't care because it gave her an opportunity to try and capture her old enemy, Tarmyntir. So the Heptarchy didn't conquer Andomhaim, and then 10 years later they lost control of the Isle of Kordain, their only stronghold near Andomhaim. To put this situation in contemporary terms, this is a significant geopolitical setback or to put it in popular vernacular, it's "taking a massive L." The Seven Temples spent a colossal fortune on the invasion force and in return got back exactly nothing. Even evil sorcerous empires are bound to the laws of economics. In The Ghosts books, the Umbarian Order failed to figure this out. And it would take a while for the Heptarchy to pay for and assemble another invasion force of that size. And since the first invasion force had failed, there wasn't much appetite for pulling together a second one. So now the official policy of the Heptarchy towards Andomhaim is quiet CIA-style subversion. The Spider Cult was founded to secretly bring nobles and wealthy merchants to the worship of the Seven Temples. It might take a century or so, but the plan is to eventually place a spider cultist on the throne of Andomhaim and then send a sympathetic ruler an army to back him or her up. Of course, the Brotherhood of the Ravens is aware of this and has been fighting the Spider Cult in the shadows. So that is why the Heptarchy hasn't tried to invade Andomhaim again- it costs too much, the outcome is uncertain, and the priestesses have decided a careful subversion (which costs much less than an invasion) will work out better in the long run. Question #2: Is Blades of Ruin really inspired by the English Civil War of 1138 to 1153 AD? Yes. Why? Because alcohol and boats are a very bad combination. In the 12th century, the Kings of England were also the Dukes of Normandy and were more interested in Normandy than in England, so they spent a great deal of time on both sides of the English Channel. In November of 1120, King Henry I wanted to return to England, but allowed much of his retinue to travel on another ship. That included his heir and only legitimate son William, several of his bastard children, and numerous high ranking members of his court. Everyone on William's ship was quite drunk, including the crew, and decided it would be a good idea to try and overtake King Henry's ship on the English Channel at night in November. Remember how I said alcohol and boats were a bad combination? William decided that he wanted to overtake his father's ship, and since a significant portion of everyone on his ship was drunk, they ended up crashing into some rocks, the ship sank, and most of the passengers and crew drowned, including William. For Henry, this was an absolute disaster since he had put a lot of work into setting up William as his heir. Henry then settled on his daughter Matilda as his heir and forced his vassals to take oaths so they would support her as his successor. When Henry died in 1135, Matilda assumed the throne, but her cousin Stephen of Blois seized the crown instead. Many of the lords of England were leery at the idea of a female monarch and Stephen was amiable and well-liked. Matilda was also imperious and had a knack for offending people at the worst possible time. The resultant civil war became known as the Anarchy and it ebbed and flowed until 1153. Both Stephen and Matilda held the upper hand at various times, but could never manage to achieve a total victory. Many of the nobles went local warlord, raising their own forces and building their own castles to protect themselves from their neighbors, which led to widespread chaos and violence. Finally, by the end of the 1140s, most of the nobles were sick of the war and put increasing pressure on Stephen and Matilda to find some sort of negotiated solution. Matilda's vigorous son Henry began to insert himself and he convinced Stephen to name him as his heir. When Stephen died, Henry became the undisputed king in 1154 and the war was over. Henry II would prove to be a vigorous king, but his inability to share power with his sons would cause him a lot of trouble in the final years of his reign. So you can see how Zelos Pendragon and Rhamnousia Pendragon from Blades of Ruin are very loosely based on Stephen and Matilda, though with some differences. Stephen and Matilda were cousins while Zelos and Rhamnousia are half siblings. For that matter, Henry I died of natural causes and was not assassinated by a sinister cult of sorcerers who wanted to engineer a civil war for nefarious purposes. Question #3: Were the Free Companies in Blades of Ruin inspired by Glenn Cook's The Black Company? First of all, The Black Company is a fantasy classic and everyone should read it. I think it's even in Kindle Unlimited at the moment. But the Free Companies and Blades of Ruin weren't inspired by The Black Company. They were inspired by the Hundred Years' War between England and France from 1337 AD to 1453 AD. Medieval warfare relied heavily on knights and vessels, but it always employed mercenaries. One of the problems in the Anarchy were the large number of Flemish mercenaries infesting in the country, who frequently turned full brigand. But feudalism was based on holding land and as the Middle Ages progressed, money and the cash economy became more and more important while knighthood became increasingly performative and ceremonial. Professional soldiers were generally more useful and more reliable than arrogant and headstrong knights. These trends played a big part in the Hundred Years' War and every time the kings of England campaigned in France, they frequently hired mercenaries and they generally let the mercenaries rampage through the French countryside and plunder whatever they wanted since that was cheaper than actually feeding them. The Free Companies really got going after the Battle of Poitiers in 1356. The French were decisively defeated, King John II of France went back to England as a prisoner, and the national government in France essentially collapsed. The English discharged many of their mercenaries, who formed into companies and began systematically looting the French countryside. When official hostilities broke out between the English and the French again, the English hired the companies back. As the fortunes of France and England waxed and waned during the war, some of the companies wandered into Italy and made good money playing the Italian city states against each other. One of the most famous of the companies was The White Company, commanded by Sir John Hawkwood. Sir Arthur Conan Doyle famously killed off Sherlock Holmes so he could turn his attention to writing historical fiction about the White Company. This was somewhat less than financially successful, so Doyle went back to writing Holmes after a few years, though he always regarded his historical novels as better than his Holmes stories. Rannister and the Grand Company in Blades of Ruin were loosely based off of Werner von Urslingen and the Great Company. Von Urslingen's personal model was "The enemy of God, the enemy of piety, and the enemy of mercy." He apparently had those actual words inscribed on his breastplate. The Great Company spent a lot of time fighting in Italy and extorting money from the city-states until the White Company defeated them at the Battle of Canturino in 1363. In real life, of course, the Free Companies did not have orcs in the ranks or sorcerous advisors. However, the real life Free Companies were just as brutal and rapacious as those in the Blades of Ruin series, sometimes often more so, since they were essentially organized bands of brigands. Eventually in the wake of the Hundred Years' War, stronger national governments arose in England and France, and the concept of the Free Companies gradually became obsolete. Kings found their own professional armies to be much more reliable than the Free Companies, though of course the idea of mercenaries never went away and remains to this day. Those standing armies would cause their own problems throughout history. Question #4: How did the warlocks of Vhalorast conquer Urd Maelwyn if the dark elves are so much more powerful than orcs? Two reasons. First, the Warlocks of Vhalorast were a lot more powerful than anyone suspected. The Sovereign and the high Maledicti priests were strong enough to keep the Vhalorasti warlocks in check and compel them to obedience since saying no to someone like Khurazalin from Sevenfold Sword was a spectacularly bad idea. But after the final defeat of the Sovereign, the Vhalorasti orcs were free to do as they liked. Second, the dark elves are chronically unable to work together without betraying each other constantly. The dark elven love of cruelty often manifests as a love of treachery, which frequently leads them to making very stupid decisions. In real life, you often see people who are addicted to various lusts, vices, and addictions making bad decisions, and the dark elves often took that up to 11. By contrast, while the warlocks of Vhalorast are very bad people, they are orderly and organized and they don't often betray each other. Indeed, "brother and sister warlocks" are supposed to extend respect to each other and the Council of Masters harshly punishes anyone who violates certain rules of conduct. So the warlocks of Vhalorast can cooperate a lot more effectively than the dark elves. To put it in Dungeons & Dragons terms, the dark elves are chaotic evil (sometimes urging on stupid evil), but the Vhalorasti warlocks are firmly lawful evil. When the Visage seized control of Urd Maelwyn, she thought to rebuild the Sovereign's Empire and forced a confrontation with Vhalorast. That ended with the Vhalorasti orcs and Warlocks destroying the Vistage's army, seizing Urd Maelwyn and taking the Visage herself back to Vhalorast in chains. Of course, the warlocks had help from the Disciples of Vhalzarok, but more on that will be revealed in later books of Blades of Ruin. Question #5: Why aren't there any dwarves in Owyllain? That is because none of them settled in Owyllain. The dwarves first came to the Frostborn world slightly before the urdmordar. About 15,000 years ago, the dark elves were frantically summoning new kindreds to throw in battle against the high elves. The dwarves came to Andomhaim somewhere near the Torn Hills close to Urd Morlemoch. The dwarfs who sided with the dark elves became the dvargir and probably began cheating the dark elves at every turn because they were better organized. The dvargir became to the dark elves the sort of military subcontractor who overcharges, over promises, and then drastically under-delivers while keeping to the letter of the contract. The dwarves founded nine different underground kingdoms and most of them are relatively close to Andomhaim. Only three of them still survive to the modern period. Question #6: Why aren't there any orcish Swordbearers or Soulbearers? For two reasons. First, Ardrhythain would be reluctant to make soulblades for orcs because orcs already have battle fury and the soulblades inspire a hatred of dark magic in their bearers. There's a chance an orc with a soulblade would go absolutely berserk when fighting an urvaalg or a dark wizard. Second, and this is the more important reason, the orcs didn't actually ask. Due to their threefold law, the high elves are very limited in how they can interact with other kindreds. Ardrhythain created the soulblades and found the Magistri among the humans of Andomhaim because the Keeper of Andomhaim of the time specifically asked. Ridmark was only able to command the high elves of Cathair Ereniel in The Shield War because he was the Shield Knight. The high elves can only help if asked and then only provide the specific help requested if it is in accord with the threefold law. The temptation within them to simply rule over weaker kindreds for their own good is very strong, but if they do that, they turn into dark elves. To get around that problem is one of the reasons Ardrhythain created the Swordbearers. Andomhaim definitely would've been destroyed centuries ago if not for the Order of the Soulblade. That's also the reason Ardrhythain created the Guardians, to help protect both nations and places of power that the high elves otherwise could not protect directly. Question #7: Is Andomhaim very different in Talembur's time than it was in Ridmark's? Andomhaim is at a slightly more advanced technological level as of the Blades of Ruin series, but it is a good deal richer and more prosperous than it was in Ridmark's time. Part of that is that Accolon Pendragon' successors ruled wisely and well, and Andomhaim avoided the sort of destructive civil war that is currently afflicting Owyllain. Andomhaim also hasn't had to face an external war on the scale of the Frostborn or the Heptarchy in that time. Granted, there have been wars with outside adversaries like the Mhorites, but nothing like the Heptarchy War. Additionally, adding the Isle of Kordain to the realm and the discovery of the sea compass let Andomhaim's mariners travel a lot farther and more reliably than they could before. Ships of Andomhaim have made their way to various island kingdoms south of the Isle of Kordain and begun a lively trade with them. This has brought new prosperity to Andomhaim. Granted, this might cause long-term problems. The coast of Andomhaim and the cities of Cintarra and Tarlion are getting a good deal richer and more powerful than the rest of the realm. A clever adversary like the Spider-Cult might find a way to use that to their advantage. And finally, Question #8: Did Calliande actually create the fountain in Blade of Thieves? No. It's just a legend that grew up around her. Neither Ridmark nor Calliande ever came near Stonegate during the War of the Seven Swords. That was why Ridmark didn't like bards very much, since they always embellished and made things up. So those are some recent Andomhaim questions I've received and I hope I answered those questions. So that's it for this week. Thank you for listening to The Pulp Writer Show. I hope you found the show useful. A reminder that you can listen to all the back episodes at https://thepulpwritershow.com. If you enjoyed the podcast, please leave your review on your podcasting platform of choice. Stay safe and stay healthy, and we'll see you all next week.  

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

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

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/biography

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/european-studies

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/british-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

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

Friends of the Rosary,Today, July 15, is the Memorial Day of Saint and mystic Bonaventure, Bishop and Doctor of the Church (1221-1274), a thirteenth-century Italian saint, known as the Seraphic Doctor.As the General of the Franciscan Order, he consolidated the institution and was even considered a second founder.Teacher and preacher, he was a unique personality, beloved by God and men alike, who attracted everyone who saw him.Unsurpassed in sanctity, wisdom, and eloquence, he was gifted, as with a skill of accomplishing things. St. Bonaventure had not only a winning disposition, but a heart full of love, pious, charitable, and rich in virtue and wisdom.His contemporaries are said to have believed that no one was "more handsome, more holy, or more learned" than he.In philosophy, he was the principal leader of the Platonic-Augustinian school of Franciscan thought; as such, he stood opposed to the Aristotelianism that was making its way into the schools of the time (represented by Thomas Aquinas).Bonaventure's Life of St. Francis was a favorite book of the Middle Ages.Dante had already included him among the inhabitants of his "Paradise."Ave Maria!Come, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play• ⁠June 15, 2026, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

In this episode, Mourad Tadghout explores how manuscript cultures shaped intellectual exchange across medieval Eurasia and the Mediterranean. Focusing on the transmission of texts such as Ibn Sina's Canon of Medicine, Tadghout traces the movement of knowledge from Baghdad to Toledo and beyond. The episode highlights the collaborative nature of translation, commentary, and scholarly exchange, challenging narratives of isolation and rethinking the medieval world as deeply interconnected across cultures and languages.For more information, visit www.multiculturalmiddleages.com.

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.

Full Text of Readings Memorial of Saint Benedict, Abbot Lectionary: 388 The Saint of the day is Saint Benedict Saint Benedict's Story It is unfortunate that no contemporary biography was written of a man who has exercised the greatest influence on monasticism in the West. Benedict is well recognized in the later Dialogues of Saint Gregory, but these are sketches to illustrate miraculous elements of his career. Saint Benedict was born into a distinguished family in central Italy, studied at Rome, and early in life was drawn to monasticism. At first he became a hermit, leaving a depressing world—pagan armies on the march, the Church torn by schism, people suffering from war, morality at a low ebb. He soon realized that he could not live a hidden life in a small town any better than in a large city, so he withdrew to a cave high in the mountains for three years. Some monks chose Saint Benedict as their leader for a while, but found his strictness not to their taste. Still the shift from hermit to community life had begun for him. He had an idea of gathering various families of monks into one “Grand Monastery” to give them the benefit of unity, fraternity, and permanent worship in one house. Finally he began to build what was to become one of the most famous monasteries in the world—Monte Cassino, commanding three narrow valleys running toward the mountains north of Naples. The Rule that gradually developed prescribed a life of liturgical prayer, study, manual labor, and living together in community under a common abbot. Benedictine asceticism is known for its moderation, and Benedictine charity has always shown concern for the people in the surrounding countryside. In the course of the Middle Ages, all monasticism in the West was gradually brought under the Rule of Saint Benedict. Today the Benedictine family is represented by two branches: the Benedictine Federation encompassing the men and women of the Order of St. Benedict; and the Cistercians, men and women of the Order of Cistercians of the Strict Observance. Reflection The Church has been blessed through Benedictine devotion to the liturgy, not only in its actual celebration with rich and proper ceremony in the great abbeys, but also through the scholarly studies of many of its members. Liturgy is sometimes confused with guitars or choirs, Latin or Bach. We should be grateful to those who both preserve and adapt the genuine tradition of worship in the Church.Saint of the Day, Copyright Franciscan Media

Although death is just a natural and expected part of life – especially in the Middle Ages – it's also an event that forever alters the lives of those left behind. For medieval women, widowhood changed everything. This week, Danièle speaks with Anna Wainwright about what it was like to be an Italian widow in the fifteenth century, how widowhood and politics went together, and the rise of widows as popular writers.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

"The object of this book is to bring together stories of the most important movements in the history of Europe during the Middle Ages, and to make familiar the names of the most important figures in those scenes. I have endeavoured to weave a tapestry in which, with due colour, may be traced the history of the rise and fall of the various nationalities and the circumstances and mode of life of each—in short, to give the young reader an approximation to the background for the study of his country's history which a wide reading gives to a person." (Summary from the Preface.)Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

"The object of this book is to bring together stories of the most important movements in the history of Europe during the Middle Ages, and to make familiar the names of the most important figures in those scenes. I have endeavoured to weave a tapestry in which, with due colour, may be traced the history of the rise and fall of the various nationalities and the circumstances and mode of life of each—in short, to give the young reader an approximation to the background for the study of his country's history which a wide reading gives to a person." (Summary from the Preface.)Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

"The object of this book is to bring together stories of the most important movements in the history of Europe during the Middle Ages, and to make familiar the names of the most important figures in those scenes. I have endeavoured to weave a tapestry in which, with due colour, may be traced the history of the rise and fall of the various nationalities and the circumstances and mode of life of each—in short, to give the young reader an approximation to the background for the study of his country's history which a wide reading gives to a person." (Summary from the Preface.)Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

"The object of this book is to bring together stories of the most important movements in the history of Europe during the Middle Ages, and to make familiar the names of the most important figures in those scenes. I have endeavoured to weave a tapestry in which, with due colour, may be traced the history of the rise and fall of the various nationalities and the circumstances and mode of life of each—in short, to give the young reader an approximation to the background for the study of his country's history which a wide reading gives to a person." (Summary from the Preface.)Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

"The object of this book is to bring together stories of the most important movements in the history of Europe during the Middle Ages, and to make familiar the names of the most important figures in those scenes. I have endeavoured to weave a tapestry in which, with due colour, may be traced the history of the rise and fall of the various nationalities and the circumstances and mode of life of each—in short, to give the young reader an approximation to the background for the study of his country's history which a wide reading gives to a person." (Summary from the Preface.)Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

"The object of this book is to bring together stories of the most important movements in the history of Europe during the Middle Ages, and to make familiar the names of the most important figures in those scenes. I have endeavoured to weave a tapestry in which, with due colour, may be traced the history of the rise and fall of the various nationalities and the circumstances and mode of life of each—in short, to give the young reader an approximation to the background for the study of his country's history which a wide reading gives to a person." (Summary from the Preface.)Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

fWotD Episode 3350: Cardinal-nephew Welcome to featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Tuesday, 7 July 2026, is Cardinal-nephew.A cardinal-nephew (Latin: cardinalis nepos; Italian: cardinale nipote; Spanish: valido de su tío; Portuguese: cardeal-sobrinho; French: prince de fortune) was a cardinal elevated by a pope who was that cardinal's relative. The practice of creating cardinal-nephews originated in the Middle Ages, and reached its apex during the 16th and 17th centuries. The last cardinal-nephew was named in 1689 and the practice was abolished in 1692. The word nepotism originally referred specifically to this practice, when it appeared in the English language about 1669. From the middle of the Avignon Papacy (1309–1377) until Pope Innocent XII's anti-nepotism bull (a papal charter) Romanum decet pontificem (1692), a pope without a cardinal-nephew was the exception to the rule. Every Renaissance pope who created cardinals appointed a relative to the College of Cardinals, and the nephew was the most common choice, although one of Alexander VI's creations was his own son.The institution of the cardinal-nephew evolved over seven centuries, tracking developments in the history of the papacy and the styles of individual popes. From 1566 until 1692, a cardinal-nephew held the curial office of the Superintendent of the Ecclesiastical State, known as the Cardinal Nephew, and thus the terms are sometimes used interchangeably. The curial office of the Cardinal Nephew as well as the institution of the cardinal-nephew declined as the power of the Cardinal Secretary of State increased and the temporal power of popes decreased in the 17th and 18th centuries.The list of cardinal-nephews includes at least fifteen, and possibly as many as nineteen popes (Gregory IX, Alexander IV, Adrian V, Gregory XI, Boniface IX, Innocent VII, Eugene IV, Paul II, Alexander VI, Pius III, Julius II, Leo X, Clement VII, Benedict XIII, and Pius VII; perhaps also John XIX and Benedict IX, if they were really promoted cardinals; as well as Innocent III and Benedict XII, if in fact they were related to their elevators); one antipope (John XXIII); and two or three saints (Charles Borromeo, Guarinus of Palestrina, and perhaps Anselm of Lucca, if he was really a cardinal).This recording reflects the Wikipedia text as of 00:29 UTC on Tuesday, 7 July 2026.For the full current version of the article, see Cardinal-nephew on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Bluesky at @wikioftheday.com.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm generative Olivia.

Welcome to Echoes of Empires, my new podcast which is the successor to the Fall of the Roman Empire. In this episode, I want to look at the First Crusade. This crusade was quite different from all the others. Not only did it establish and define the entire crusading movement, but it was also probably the largest military expedition put together in Europe since the days of the Roman Empire. Over 100,000 people, a large proportion of whom were knights and foot soldiers, marched east to give battle to almost the entire Islamic world. In the next few episodes, we'll look at why they did this, what motivated them and what they expected to achieve. But whatever the answers to those questions are, one thing is abundantly clear. The First Crusade was astonishingly successful. The first crusaders were never defeated. Instead, they fought and routed every Islamic army they encountered. From Turkish nomads to Bedouin horsemen and Ethiopian infantry, they triumphed all the way from what is now Turkey down to Egypt. No wonder medieval Europe spent the next century living in the shadow of the success of the First Crusade. The story was recounted repeatedly by troubadours in the banqueting halls of castles and in the market fairs of peasant villages. And it's little wonder that on the other side of the Mediterranean, Islam was shaken to its very core. It had been shattered and broken by the crusaders. But it would come back. Eventually, the Islamic world found one of its greatest leaders: Saladin. And he would lead an Islamic resurgence that in its turn would break the power of the crusaders.But long before we get to Saladin, I want to go back to the origins of the First Crusade to ask why did it happen at all? What was it that produced the most extraordinary single event of the entire Middle Ages?And to find that answer, I want to start on a cold winter's day in a field outside the town of Clermont in central France. That day was the 27 November 1095.History AnalyzedHistory Analyzed is a podcast which investigates both history's biggest moments and...Listen on: Apple Podcasts SpotifySupport the showFor a free ebook, maps and blogs check out my website nickholmesauthor.com

You ready to nerd out on Medieval history? Today, Amber, Ashley, and Julie are diving into one of history's most fascinating eras, sharing strange facts and asking the important question: Were the Middle Ages really as romantic as we imagine, or were they just a sloppy, muddy time? The Brighter Side finds the positive light in this horror show we call Earth, a cynic's look at optimism. So put down the gun, stay outta that church, and spark up a joint, because everything is going to be alright. We promise. For real. Just chill. Hosted by Ed Larson, Amber Nelson, Ashley Brooke Roberts, and Julie Rosing. Theme song by the Cowmen. Logo by Dave Koehler. Subscribe to SiriusXM Podcasts+ to listen to new episodes of The Brighter Side ad-free.Start a free trial now on Apple Podcasts or by visiting siriusxm.com/podcastsplus. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

To picture the Middle Ages is to picture knights in shining armour. Custom-made, fashionable, and often beautiful, medieval armour was more than just practical: it was art. And in the late Middle Ages, a collection of talented artists captured the functional elegance of armour on paper. This week, Danièle speaks with Chassica Kirchhoff about armour as protection, art, and memorial in the Thun-Hohenstein Album.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

On this episode of The Willie Jackerson Experiment, we travel back over 1,200 years to explore the extraordinary life and legacy of Charlemagne, the King of the Franks who united much of Western Europe and laid the foundation for what would become the Holy Roman Empire. From his relentless military campaigns and Christmas Day coronation in A.D. 800 to the Carolingian Renaissance that helped preserve learning during the Middle Ages, we separate historical fact from legend and examine why Charlemagne is still remembered as the "Father of Europe."Was Charlemagne merely a conqueror, or was he a visionary ruler whose influence shaped European civilization for centuries? Join me as we dive into the battles, politics, religion, and remarkable achievements of one of history's most influential monarchs.

5th June 1288: A day that changed the Rhineland forever. After five years of conflict, 12,000 participants gathered on the plain of the Fühlinger Heide north of Cologne for the Battle of Worringen, one of the most brutal and bloodiest battles of the Middle Ages. And Cologne in the middle of it

So often, we see the homes – and lives – of peasants represented as drab and empty. But the reality is bright, busy, fashionable, and colourful. This week, Danièle speaks with Luis Almenar Fernández about how peasants stored and cooked their food, how they used food culture to build relationships, and the beautiful, fashionable objects to be found in a medieval home.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

The Middle Ages aren't just the Dark Ages! It's one of the richest literary eras in Western history. This week's Classical Et Cetera finds Jessica, Tanya, Paul, and Dr. Dan Scheffler building a reading list for the medieval world. From Beowulf and the Arthurian legends to Dante's Divine Comedy, Boethius, and Thomas Aquinas, there's so much to read here. Whether you're new to medieval literature or filling in the gaps, this conversation will show you what to read, where to start, and why these books still matter. Best Books of the Middle Ages (476–1450 AD) Literature picks: Sir Gawain and the Green Knight Beowulf  Le Morte d'Arthur Canterbury Tales The Song of Roland Troubadour/lyric poetry of the Middle Ages The Decameron Philosophy & Theology picks: Boethius, Consolation of Philosophy Thomas Aquinas, Summa Theologica Anselm Bede The Divine Comedy C.S. Lewis, The Discarded Image

Ryan McMaken reviews a new book on the political institutions of the Middle Ages, 'The Medieval Constitution of Liberty: Political Foundations of Liberalism in the West.' We find that it is in the Middle Ages that we find the origins of modern notions of political freedom, representative government, political decentralization, and limits on state powers. In practice, the politics of the "Renaissance" and the "Enlightenment" were steps in the wrong direction.Be sure to follow Radio Rothbard at https://Mises.org/RadioRothbardRadio Rothbard mugs are available at the Mises Store. Get yours at https://Mises.org/RothMug PROMO CODE: RothPod for 20% off

Ryan McMaken reviews a new book on the political institutions of the Middle Ages, 'The Medieval Constitution of Liberty: Political Foundations of Liberalism in the West.' We find that it is in the Middle Ages that we find the origins of modern notions of political freedom, representative government, political decentralization, and limits on state powers. In practice, the politics of the "Renaissance" and the "Enlightenment" were steps in the wrong direction.Be sure to follow Radio Rothbard at https://Mises.org/RadioRothbardRadio Rothbard mugs are available at the Mises Store. Get yours at https://Mises.org/RothMug PROMO CODE: RothPod for 20% off

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.

The devotion to the Sacred Heart of Jesus is a devotion to Our Lord's immeasurable love. Although the Sacred Heart devotion had been around since the Middle Ages, its prominence came at a crucial point in ecclesiastical history, namely during the spread of Jansenism in France during the 17th century. Contrary to the belief in God's mercy, Jansenism taught that we can never be pleasing to God. As fallen and fallible humans who are often consumed by our own desires, we find it difficult to return love to Our Lord despite His great love for us. However, His love, and the unfathomable patience that comes with that love, never abates.

You can tell a lot about people by their spending habits. What do they buy for themselves? And what do they buy for other people? This week, Danièle speaks with Abigail S. Armstrong about royal financial records, what they can tell us about Margaret of France during Edward I's last days, and what one incredible inventory reveals about royal relationships in England's turbulent thirteenth century.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

Names for historical periods like "Renaissance" and "Enlightenment" did not descend to us out of the heavens. Historians and propagandists of centuries past created these names, often for political purposes. Original article: https://mises.org/mises-wire/middle-ages-enlightenment-and-propaganda

Names for historical periods like "Renaissance" and "Enlightenment" did not descend to us out of the heavens. Historians and propagandists of centuries past created these names, often for political purposes. Original article: https://mises.org/mises-wire/middle-ages-enlightenment-and-propaganda

Modern UFO reports are often associated with the 20th century, but strange objects in the sky have been recorded for hundreds of years. Medieval chronicles describe unusual celestial events, mysterious lights, and unexplained phenomena that left witnesses searching for answers. Centuries later, some researchers and UFO enthusiasts have pointed to curious details in medieval and Renaissance artwork, arguing that certain paintings appear to depict objects that resemble modern ideas of UFOs.In this episode, we explore reports of strange sightings from the Middle Ages and examine some of the most famous examples of alleged UFOs in historical art. We'll look at the historical context behind these accounts, the explanations offered by historians and art experts, and why these images continue to fuel debate today.Are these records evidence of something extraordinary, misunderstood natural phenomena, religious symbolism, or examples of modern interpretations being applied to ancient works? Join us as we investigate the fascinating intersection of history, art, folklore, and the enduring mystery of unidentified objects in the sky.SourcesArtnet article: Is There a UFO in That Renaissance Painting? A burials and beyond article: Aliens Over Nuremberg Wikipedia and Public Domain review Get Lunatics Merch here. Join the discussion on Discord. Check out Abby's book Horror Stories. Available in eBook and paperback. Music by Michaela Papa, Alan Kudan & Jordan Moser. Poster Art by Pilar Keprta @pilar.kep.Support the show

How did a cloistered, twelfth century nun become a visionary, composer, healer, preacher, and adviser to popes and emperors?Despite having visions from childhood - even in the womb, she claimed - Hildegard of Bingen waited until the age of 42 when she heard a divine command to “write what you see and hear”, a moment that launched one of the most remarkable careers of the medieval world, including as creator of the most distinctive surviving sacred music of the Middle Ages.Dr. Eleanor Janega is joined by Dr Hetta Howes, to explore the extraordinary life, dazzling theology, and legacy of Hildegard.MORE:Julian of NorwichListen on AppleListen on SpotifyLives of Medieval NunsListen 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 podcast.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.

A plague of terrifying speed, mysterious symptoms and global reach, the Black Death transformed more than Europe alone.Matt Lewis is joined by Thomas Asbridge to chart the medieval spread, from Caffa's siege lines to Cairo's crowded streets, from brutal medical experiments to self-flagellating penitents and a medieval world shaken to its core.MOREHow To Survive Plague and War in the Middle AgesListen on AppleListen on SpotifyLeprosy in the Middle AgesListen on AppleListen on SpotifyGone Medieval is presented by Matt Lewis. 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.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week, early access and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe.  Hosted on Acast. See acast.com/privacy for more information.

Could a medieval church really protect a killer from the law?From the 40-day asylum of parish churches to the more permanent protections claimed by Westminster Abbey, sanctuary was never simply an escape route, it was a contested space where mercy and authority met.Dr. Eleanor Janega is joined by Professor Shannon McSheffrey to uncover the extraordinary history of a medieval institution that could save lives, provoke outrage and expose the uneasy balance between bloodshed, forgiveness and power.More:Excommunication in the Middle AgesListen on AppleListen on SpotifyA Guide to Medieval ChurchesListen 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 podcastSign 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.