Podcasts about Paschal

Parshas Behaaloscha contains a smorgasbord of fascinating narratives and storylines. In this interesting and fun edition of the Parsha podcast, we propose a theme that connects many of the intersecting storylines together. What does Aaron's kindling of the menorah, the nation's method of encamping and decamping, the makeup date for the Paschal offering for impure […]

Parshas Behaaloscha contains a smorgasbord of fascinating narratives and storylines. In this interesting and fun edition of the Parsha podcast, we propose a theme that connects many of the intersecting storylines together. What does Aaron's kindling of the menorah, the nation's method of encamping and decamping, the makeup date for the Paschal offering for impure people, and Miriam's episode of tzaraas have in common? At first glance, not much. But the idea that we share can serve as a powerful reframe that will enable us to achieve great heights in any circumstances.  – – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –NEW TORCH Mailing Address POBox:TORCHPO BOX 310246HOUSTON, TX 77231-0246– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Notes here Photo by Ann on Unsplash‍ ‍ Paschal Sermon, April 5, 2026 Ben Bouwers

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Cash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsPart 2 — Core Citations / BibliographySecondary Works and Reference SourcesEncyclopaedia Britannica. “Perpetua.”Encyclopaedia Britannica. “The Passion of Saints Perpetua and Felicity.”Encyclopaedia Britannica. “Polycarp.”Encyclopaedia Britannica. “Christianity: Relations between Christianity and the Roman Government and the Hellenistic Culture.”Encyclopaedia Britannica. “Decius.”Encyclopaedia Britannica. “Diocletian.”Encyclopaedia Britannica. “Christianity: Catechesis: Instructing Candidates for Baptism.”Encyclopaedia Britannica. “Kerygma and Catechesis.”Encyclopaedia Britannica. “Exorcism.”Encyclopaedia Britannica. “Eucharist.”Encyclopaedia Britannica. “Early Christian Art.”Smarthistory. “Catacomb of Priscilla, Rome.”Vatican Museums. “Jonah Sarcophagus.”Yale News. “House Call: A New Study Rethinks Early Christian Landmark.”Yale News. “Yale Art Gallery Painting Might Be Oldest Known Image of the Virgin Mary.”Yale University Art Gallery. Materials on Dura-Europos and the Christian Building/Baptistery.Encyclopaedia Britannica. “Chi-Rho.”Encyclopaedia Britannica. “Paschal Controversies.”Encyclopaedia Britannica. “Melito of Sardis.”Encyclopaedia Britannica. “Christology: Early History.”Encyclopaedia Britannica. “Docetism.”Encyclopaedia Britannica. “Adoptionism.”Encyclopaedia Britannica. “Cerinthus.”Encyclopaedia Britannica. “Theodotus the Tanner.”Encyclopaedia Britannica. “St. Ignatius of Antioch.”Encyclopaedia Britannica. “Apologist.”Encyclopaedia Britannica. “Saint Justin Martyr.”Encyclopaedia Britannica. “First Apology.”Encyclopaedia Britannica. “Dialogue with Trypho.”Encyclopaedia Britannica. “Celsus.”Encyclopaedia Britannica. “Christianity: Apologetics: Defending the Faith.”Encyclopaedia Britannica. “Tertullian.”Encyclopaedia Britannica. “Athenagoras.”Encyclopaedia Britannica. “First Letter of Clement.”Encyclopaedia Britannica. “St. Cyprian.”Encyclopaedia Britannica. “Novatian.”Encyclopaedia Britannica. “Saint Irenaeus.”Encyclopaedia Britannica. “Christianity: Aversion of Heresy: The Establishment of Orthodoxy.”Encyclopaedia Britannica. “The Process of Canonization.”Encyclopaedia Britannica. “Late 2nd-Century Canons.”Encyclopaedia Britannica. “Muratorian Fragment.”Encyclopaedia Britannica. “Biblical Canon.”Encyclopaedia Britannica. “Codex.”Encyclopaedia Britannica. “Christianity: Authority and Dissent.”Encyclopaedia Britannica. “Christianity: Relations between Christianity and Judaism.”Joshua Ezra Burns. “The Parting of the Ways in Contemporary Perspective.” In The Christian Schism in Jewish History and Jewish Memory. Cambridge University Press.Adam H. Becker and Annette Yoshiko Reed, eds. The Ways That Never Parted: Jews and Christians in Late Antiquity and the Early Middle Ages. Fortress Press.Judith Lieu. Neither Jew nor Greek? Constructing Early Christianity. T&T Clark.Encyclopaedia Britannica. “Constantine I.”Encyclopaedia Britannica. “Arianism.”Encyclopaedia Britannica. “First Council of Nicaea.”Encyclopaedia Britannica. “Saint Athanasius.”Encyclopaedia Britannica. “Festal Letters.”Encyclopaedia Britannica. “First Council of Constantinople.”Primary Texts UsedThe Martyrdom of Polycarp. Used for the early literary shaping of martyrdom, witness, bishop-martyr memory, and the theological interpretation of death.The Passion of Saints Perpetua and Felicity. Used for imprisonment, trial, visions, martyrdom, and the rare preserved voice of a female Christian martyr.Apostolic Tradition, traditionally associated with Hippolytus. Used for baptismal preparation, catechumenal scrutiny, exorcism, fasting, vigil, renunciation, oil, and immersion.1 John 4. Used for the anti-docetic pressure around confessing Jesus Christ as having “come in the flesh.”Ignatius of Antioch. Letter to the Smyrnaeans. Used for Christ's real flesh, real suffering, Eucharistic theology, and bishop-centered unity.Ignatius of Antioch. Letter to the Philadelphians and related letters. Useful backup for episcopal unity, Eucharistic order, and anti-schismatic arguments.Melito of Sardis. On Pascha. Used for Paschal theology, Christ as Pascha, typology, and Christian interpretation of Passover.Justin Martyr. First Apology. Used for apologetics, public defense, accusations against Christians, Eucharistic misunderstanding, and Christian worship.Justin Martyr. Dialogue with Trypho. Used for Christian-Jewish polemic, scriptural inheritance, fulfillment arguments, and the hardening separation between Christianity and Judaism.Athenagoras. A Plea for the Christians / Embassy for the Christians. Used as a major example of second-century apologetics addressed to imperial authority.Athenagoras. On the Resurrection of the Dead. Used as a philosophical Christian defense of resurrection.Tertullian. Apology. Used for Latin apologetics, Christian defense against Roman accusation, and the combative posture toward pagan criticism.Tertullian. Prescription Against Heretics. Useful backup for rule of faith, public apostolic teaching, and anti-heretical boundary-making.Origen. Against Celsus. Used for Celsus' pagan critique and Origen's major intellectual defense of Christianity.Celsus. The True Word / True Doctrine. Survives mainly through Origen's quotations and refutations; used for educated pagan criticism of Christianity.First Letter of Clement. Used for early ministry order, Roman intervention in Corinth, appointed bishops and deacons, and the emerging logic of succession.Cyprian of Carthage. On the Unity of the Catholic Church. Used for episcopal unity, schism, discipline, and the theological seriousness of the bishop's office.Novatian. De Trinitate. Used as a witness to mid-third-century theological conflict and Roman Latin theology.Irenaeus. Against Heresies. Used for anti-gnostic consolidation, rule of truth, fourfold Gospel authority, apostolic succession, and public apostolic memory.Eusebius. Ecclesiastical History. Used for the Paschal controversy, Polycarp and Anicetus, Victor and Polycrates, Irenaeus' intervention, early church memory, and the broader historical framing.The Didachē. Used as part of the wider early Christian literary world that remained influential outside the final New Testament canon.Letter of Barnabas. Used for anti-Jewish polemic, allegorical reading of Hebrew Scripture, and Christian claims over Israel's inheritance.The Shepherd of Hermas. Used as an example of a beloved early Christian text that was widely read but later excluded from the New Testament canon.Apocalypse of Peter. Used as part of the wider early Christian apocalyptic library that circulated before the canon fully closed.Muratorian Fragment. Used for the late-second-century Roman list of recognized Christian writings and the emerging shape of the New Testament.Cyril of Jerusalem. Mystagogical Catecheses. Used for post-baptismal instruction and the interpretation of initiation after the rite had been received.Ambrose of Milan. On the Mysteries and On the Sacraments. Used for mystagogical teaching, baptismal interpretation, anointing, and sacramental instruction.The Nicene Creed / First Council of Nicaea, 325. Used for creed formation, anti-Arian settlement attempts, and the conciliar compression of Christological conflict.Athanasius. Festal Letter 39. Used for the earliest surviving list matching the 27-book New Testament canon recognized in the mainstream tradition.Constantinopolitan Creed / First Council of Constantinople, 381. Used for the later stabilization and expansion of Nicene theological identity.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A

We continue our examination of Christ's acts through the sacraments that he instituted. Fr. Mike emphasizes the importance of understanding that the sacraments are sacred signs that “make present efficaciously the grace they signify.” The sacraments specifically signify the Paschal mystery, Christ's life, death, and resurrection. We also explore how the Paschal mystery cannot remain in the past. Though it occurred in time, it transcends all time and is made present in all time. Today's readings are Catechism paragraphs 1084-1090. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Full Text of Readings Seventh Sunday of Easter - Ascension Lectionary: 58/59 The Saint of the day is Saint Paschal Baylon Saint Paschal Baylon's story In Paschal Baylon's lifetime the Spanish empire in the New World was at the height of its power, though France and England were soon to reduce its influence. The 16th century has been called the Golden Age of the Church in Spain, for it gave birth to Ignatius of Loyola, Francis Xavier, Teresa of Avila, John of the Cross, Peter of Alcantara, Francis Solano, and Salvator of Horta. Paschal's Spanish parents were poor and pious. Between the ages of seven and 24 he worked as a shepherd and began a life of mortification. He was able to pray on the job and was especially attentive to the church bell, which rang at the Elevation during Mass. Paschal had a very honest streak in him. He once offered to pay owners of crops for any damage his animals caused! In 1564, Paschal joined the Friars Minor and gave himself wholeheartedly to a life of penance. Though he was urged to study for the priesthood, he chose to be a brother. At various times he served as porter, cook, gardener, and official beggar. Paschal Baylon was careful to observe the vow of poverty. He would never waste any food or anything given for the use of the friars. When he was porter and took care of the poor coming to the door, he developed a reputation for great generosity. The friars sometimes tried to moderate his liberality! Paschal Baylon spent his spare moments praying before the Blessed Sacrament. In time, many people sought his wise counsel. People flocked to his tomb immediately after his burial; miracles were reported promptly. Paschal was canonized in 1690 and was named patron of eucharistic congresses and societies in 1897. Reflection Prayer before the Blessed Sacrament occupied much of Saint Francis' energy. Most of his letters were to promote devotion to the Eucharist. Paschal shared that concern. An hour in prayer before our Lord in the Eucharist could teach all of us a great deal. Some holy and busy Catholics today find that their work is enriched by those minutes regularly spent in prayer and meditation.Saint of the Day, Copyright Franciscan Media

Send us Fan Mail[A poor shepherd boy kneels in the grass when distant church bells ring and, without seeing the altar, he adores anyway. That single image captures why Saint Paschal Baylon still matters, especially for anyone longing for a real Eucharistic revival that goes beyond slogans and becomes a daily way of life.I'm Brother Joseph, and I walk you through Paschal's journey from 16th century Spain into the quiet corners of a Franciscan monastery, where holiness looks like sweeping floors, tending a garden, and slipping away to the chapel whenever the tabernacle calls. Paschal never chases status. He chooses the path of a lay brother, and his hidden fidelity becomes his loudest sermon. Along the way, we reflect on how silence, poverty of spirit, and small acts done with love can form a heart that recognizes Jesus in the Blessed Sacrament.We also explore why Paschal earns the title “Apostle of the Eucharist” and how he defends the Real Presence of Christ with clarity and charity during a time of confusion and conflict. You'll hear about his intense Eucharistic adoration, his simple but piercing wisdom on Holy Communion, and the traditions of Eucharistic graces and miracles connected to his life. The goal is practical: strengthen your Catholic faith, renew reverence at Mass, and take one concrete step toward deeper devotion to the Eucharist.If Saint Paschal Baylon's story stirs something in you, share this with a friend, subscribe, and leave a review so more people can find these journeys of faith and grow closer to Jesus in the Eucharist.]View complete article hereOpen by Steve Bailey Support the showChat with US 24/7 Ask us anything https://chatting.page/mjxs9aerrtgm3lmpndlcepmbyosntrjnDownload Journeys of Faith App for Iphone or Android FREE https://journeysoffaith.com/pages/download-our-appJourneys of Faith brings your Super Saints PodcastsPlease consider subscribing to this podcast or making a donation to Journeys of Faith Help us Grow!Why you should shop here at Journeys of Faith official site!New Mega Search Engine!Lowest Prices and Higher discounts up to 50%Free Shipping starts at $18 - Express Safe Checkout Click HereCannot find it let us find or create it - - Click HereRewards Program is active - click Here

In this latest installment of our "Saint of the Month" series, Sister Catherine is once again joined by His Excellency, Bishop Giles Butler, OFM, to discuss St. Paschal Baylon. As a well-known Franciscan, his feast day falls on a Sunday. Many of our followers are aware that His Excellency writes a sermon every Sunday, and we will highlight some wonderful points made throughout this sermon. To read the sermon: http://friarsminor.org/sermons/26paschal.html

Fourth Sunday of Pascha

In our final reading from the Gospel of John, we hear about the crucifixion, death, and resurrection of Jesus. Fr. Mike points out the connection between the Paschal lamb and Jesus, and also the connection between the Last Supper and the Crucifixion. Today's readings are John 19-21 and Proverbs 6:16-22. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

As is tradition each year in the Orthodox Church, on this day we hear the blessed Paschal homily once preached by St. John Chrysostom.

Easter is the preeminent feast in the Church's calendar. It celebrates the Resurrection of Jesus and foreshadows our new life in Christ and our opportunity for salvation. As such, it is appropriate to celebrate this feast for the entire 50 days long season the Church provides us. This blogcast explores “How to be an Easter People" from the Ad Infinitum blog, written by Erin Donn and read by Fatima Monterrubio Cruess.In St. Peter's speech at Pentecost he proclaims, “But God raised him up, releasing him from the throes of death, because it was impossible for him to be held by it.” (Acts 2:24) The truth of St. Peter's words is made manifest in the liturgical rhythm of the Church year. Just as our Lord could not be held by the grave, the celebration of Easter cannot be held to just one day. In her beauty, the Church does not stop at the Octave of Easter either, but offers the faithful an entire liturgical season—50 whole days—to glory in Jesus' resurrection. As Pope St. John Paul II declared, “We are an Easter people.” But once the beautiful liturgies of the Octave are behind us, the Easter lilies are removed from the churches, and the carrot cake has all been eaten, how are we to be an Easter people?One good place to begin is entering into the celebration of the liturgy. I have a distinct childhood memory of attending Easter Sunday Mass while my family was away on spring break. During the homily the priest invited everyone to exclaim ‘alleluia!', and then do it again because we weren't enthusiastic enough. As an unobservant and not-the-best catechised child, the purpose of this exercise was lost on me. But now, as a frequent daily Mass attendee I am much more aware of the forty long, alleluia-less days of Lent and more fully appreciate the significance of proclaiming alleluia together with renewed vigor on Easter and in the days that follow. During Lent many of us are motivated to make more time for Mass or prayer in our lives, which are beautiful practices to continue through the Easter season and beyond. Throughout the Masses of the Octave, the Victimae paschali laudes, an ancient chant, may be recited before the Gospel. Whether you attend Mass and hear the chant or simply take time to meditate on it each day, it is a beautiful tool for reflecting on the Paschal mystery in our lives and offering extra praise to the Lord: “The sheep are ransomed by the Lamb; / and Christ, the undefiled, / hath sinners to his Father reconciled.” Just as Lent is a time of remembering our mortality, Easter can be a time of remembering our Eternal life.Another liturgical tool to draw on is the Liturgy of the Hours, the communal prayer of the Church. In Morning Prayer throughout the Octave, we use the same psalms and canticle of Easter Sunday morning for all eight days. Particularly striking is the Canticle of Daniel (Daniel 3:57-88, 56), in which we pray that all things on Heaven and Earth bless the Lord:Let us bless the Father, and the Son, and the Holy Spirit.Let us praise and exalt him above all forever.Blessed are you, Lord, in the firmament of heaven.Praiseworthy and glorious and exalted above all forever.Whether you are able to pray Morning Prayer, or any of the other hours, in community or humbly pray them alone, you are still raising your prayers with all the faithful throughout the Earth and elevating them through Jesus to the Father.Throughout the Easter season, the first readings at Mass are taken from the Acts of the Apostles. Practically this makes sense since Acts recounts the events following Jesus' death and resurrection. But there is also a spiritual significance to reading from this book during the Easter season. Just like His first disciples, we aren't meant to keep our alleluias and joy in the Lord's resurrection and salvation confined to our churches or to ourselves, but to proclaim them to the world. It took a little encouragement for the apostles to do this, and so it may for us, but we too can say with St. Peter: “He commissioned us to preach to the people and testify that he is the one appointed by God as judge of the living and the dead. To him all the prophets bear witness, that everyone who believes in him will receive forgiveness of sins through his name.” (Acts 10:42-43) The Easter season is a grace-filled time to unite ourselves to this age-old mission of the Apostles and share the Good News of Jesus. The Catechism of the Catholic Church tells us that, “Beginning with the Easter Triduum as its source of light, the new age of the Resurrection fills the whole liturgical year with its brilliance.” (Paragraph 1168) At the Easter Vigil, the faithful are invited to renew their baptismal promises and remember the light of Christ that is within them. As we make our way through the Easter season, let us glorify Christ in the liturgy and let the brilliance of the Eternal Light shine forth from our churches and our hearts. Author:Erin Donn serves as the parish missionary at Immaculate Conception Church in Washington, DC. Resources:Listen to On Mission podcast Catholic Feast Days AppRead the Ad Infinitum blog Follow us:The Catholic Apostolate CenterThe Center's podcast websiteInstagramFacebookApple PodcastsSpotify Fr. Frank Donio, S.A.C. also appears on the podcast, On Mission, which is produced by the Catholic Apostolate Center and you can also listen to his weekly Sunday Gospel reflections. Follow the Center on Facebook, Instagram, X (Twitter), and YouTube to remain up-to-date on the latest Center resources.

Second Sunday after Easter The Collect Almighty and everlasting God, who in the Paschal mystery established the new covenant of reconciliation: Grant that all who have been reborn into the fellowship of Christ's Body may show forth in their lives what they profess by their faith; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. The First Lesson Acts 2:14a,22-32 Peter, standing with the eleven, raised his voice and addressed the crowd, "You that are Israelites, listen to what I have to say: Jesus of Nazareth, a man attested to you by God with deeds of power, wonders, and signs that God did through him among you, as you yourselves know— this man, handed over to you according to the definite plan and foreknowledge of God, you crucified and killed by the hands of those outside the law. But God raised him up, having freed him from death, because it was impossible for him to be held in its power. For David says concerning him, 'I saw the Lord always before me,  for he is at my right hand so that I will not be shaken; therefore my heart was glad, and my tongue rejoiced; moreover my flesh will live in hope. For you will not abandon my soul to Hades,  or let your Holy One experience corruption. You have made known to me the ways of life;  you will make me full of gladness with your presence.' "Fellow Israelites, I may say to you confidently of our ancestor David that he both died and was buried, and his tomb is with us to this day. Since he was a prophet, he knew that God had sworn with an oath to him that he would put one of his descendants on his throne. Foreseeing this, David spoke of the resurrection of the Messiah, saying, 'He was not abandoned to Hades,  nor did his flesh experience corruption.' This Jesus God raised up, and of that all of us are witnesses." The Psalm Psalm 16 Conserva me, Domine 1 Protect me, O God, for I take refuge in you; * I have said to the Lord, "You are my Lord, my good above all other." 2 All my delight is upon the godly that are in the land, * upon those who are noble among the people. 3 But those who run after other gods * shall have their troubles multiplied. 4 Their libations of blood I will not offer, * nor take the names of their gods upon my lips. 5 O Lord, you are my portion and my cup; * it is you who uphold my lot. 6 My boundaries enclose a pleasant land; * indeed, I have a goodly heritage. 7 I will bless the Lord who gives me counsel; * my heart teaches me, night after night. 8 I have set the Lord always before me; * because he is at my right hand I shall not fall. 9 My heart, therefore, is glad, and my spirit rejoices; * my body also shall rest in hope. 10 For you will not abandon me to the grave, * nor let your holy one see the Pit. 11 You will show me the path of life; * in your presence there is fullness of joy, and in your right hand are pleasures for evermore. The Epistle 1 Peter 1:3-9 Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who are being protected by the power of God through faith for a salvation ready to be revealed in the last time. In this you rejoice, even if now for a little while you have had to suffer various trials, so that the genuineness of your faith-- being more precious than gold that, though perishable, is tested by fire-- may be found to result in praise and glory and honor when Jesus Christ is revealed. Although you have not seen him, you love him; and even though you do not see him now, you believe in him and rejoice with an indescribable and glorious joy, for you are receiving the outcome of your faith, the salvation of your souls. The Gospel John 20:19-31 When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, "Peace be with you." After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. Jesus said to them again, "Peace be with you. As the Father has sent me, so I send you." When he had said this, he breathed on them and said to them, "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained." But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. So the other disciples told him, "We have seen the Lord." But he said to them, "Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe." A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, "Peace be with you." Then he said to Thomas, "Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe." Thomas answered him, "My Lord and my God!" Jesus said to him, "Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe." Now Jesus did many other signs in the presence of his disciples, which are not written in this book. But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.

We learn from the meditation for Low Sunday from Divine Intimacy by Father Gabriel of Saint Mary Magdalen.Please support the Our Lady of Fatima Podcast:http://buymeacoffee.com/TerenceMStantonLike and subscribe on YouTube:https://m.youtube.com/@OurLadyOfFatimaPodcastFollow us on X:@FatimapodcastThank you!

Father Smith preaches the homily at the Great Paschal Vigil

Cross-border working is a feature of many European Cities - think of Malmö's relationship to Copenhagen or Bratislava's relationship with Vienna. People live in one and work in the other, commuting daily. Paschal Taggart has a proposal to have Newry create something similar, where people would live there but commute to and work in Dublin. He joins Bobby to discuss.

The readings for this homily: https://bible.usccb.org/bible/readings/040326.cfmThe shift from the shouts of "Hosanna" on Palm Sunday to the cries of "Crucify him" just days later reveals the fickle nature of the human heart and our desperate need for God's mercy. As Fr. Chris Alar, MIC, explains, we have now entered the Easter Triduum, the most holy days of the liturgical year. While Lent technically ended with the Mass of the Lord''s Supper last night, the Triduum is a unique liturgical season that spans three days but is celebrated as one single, unfolding mystery of Christ's Paschal victory.Today is Good Friday, a day of strict fasting and abstinence. You may notice something striking: There is no Mass today. No consecration takes place. Why? Because on every other day of the year, the Mass is a re-presentation of the sacrifice on Calvary. But today, we do not need a re-presentation; we are present at the reality. The sacrifice happened historically on this day. The hosts we receive at Communion today were consecrated last night in the Upper Room. We are not reenacting the event; we are standing at the foot of the Cross, venerating the instrument of our salvation.Father Chris reminds us that Good Friday is a continuation of Holy Thursday. Last night, the Church entered the Upper Room; today, we walk the path to Calvary. When Jesus cried out, "My God, my God, why have you forsaken me?", He did not mean that the Trinity was broken. Rather, in His humanity, He experienced the profound sense of abandonment that so many of us feel in our deepest suffering. He entered into our darkness so that we would never be truly alone.This day invites us to reflect deeply before venerating the Cross. Do not rush through the ritual. Stop and acknowledge that this wooden beam is the instrument that brought you salvation. It is a public demonstration of your willingness to take up your own cross and follow Him. As we fast while the Bridegroom has been taken away, we prepare our hearts for the Resurrection. ★ Support this podcast ★

The Catechism tackles Jesus' bodily resurrection from the dead which is the “the crowning truth of our faith in Christ". Fr. Mike makes sure we understand that Christ's resurrection cannot be interpreted as a legend or a metaphor, but as a true, historical fact. Today's readings are Catechism paragraphs 638-644. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

00:00 Introduction01:42 Summary of the 12 readings05:35 Jesus is condemned for claiming to be God10:53 Why Saint Paul was a crucial member of The 1213:32 The 2 odd Psalms which highlight Jesus' teaching from The Cross23:37 Closing~~~Orthros of The 12 Passion Gospels - How Did It Happen?~~~Reference materials for this episode: The rubrics of the service of the 12 Passion Gospels in English translationScripture citations for this episode:Two additional Psalms read in this service prior to the usual six of Orthros - Psalm 19/20 & 20/21The 12 Gospel readings from the service - John 13:31-18:1 - John 18:1-29 - Matthew 26:57-75 - John 18:28–19:16 - Matthew 27:3-32 - Mark 15:16-32 - Matthew 27:33-54 - Luke 23:32-49 - John 19:19-37 - Mark 15:43-47 - John 19:38-42 - Matthew 27:62-66Psalm 22/23 - Jesus quotes this from the cross~~~In our series of reflections on the Lenten Triodion we have reached the service of Holy Unction, which, strictly speaking, is after Lent is over, but we're going to carry all the way through Holy Week here.The Orthros of The 12 Passion Gospels is the service for the morning of Holy Friday which is typically celebrated on Thursday evening because of the shifted schedule which began on the evening of Palm Sunday (to facilitate holding the Paschal divine liturgy immediately after midnight Saturday night into Sunday morning). In this service we transition from more abstract lessons to the literal, chronological events of Jesus' arrest, trial, mockery, torture, death & burial.In this reflection, Jim turns our attention to why Jesus is condemned to death by The Sanhedrin & why this is so important to the identity of The Christian faith.The Christian Saints Podcast is a joint production of Generative sounds & Paradosis Pavilion. Our hosts are Father Symeon Kees of Iowa City & James John Marks of Chicago.Paradosis Pavilion - https://youtube.com/@paradosispavilion9555https://www.instagram.com/christiansaintspodcasthttps://x.com/podcast_saintshttps://www.facebook.com/christiansaintspodcasthttps://www.threads.net/@christiansaintspodcasthttps://bsky.app/profile/xtiansaintspodcast.bsky.socialIconographic images used by kind permission of Nicholas Papas, who controls distribution rights of these imagesPrints of all of Nick's work can be found at Saint Demetrius Press - http://www.saintdemetriuspress.comAll music in these episodes is a production of Generative Soundshttps://generativesoundsjjm.bandcamp.comDistribution rights of this episode & all music contained in it are controlled by Generative SoundsCopyright 2021 - 2026

Fr. Matthias Shehad explores the events of Covenant Thursday, focusing on the Last Supper as recorded in the Gospels of Matthew, Mark, Luke, and John. He explains the preparation of the Passover meal, the institution of the Eucharist, and the significant symbolism of Jesus sharing bread and wine as his body and blood. Fr. Matthias discusses the prophecy of Judas' betrayal, the role of free will versus fate, and the spiritual meaning behind Jesus washing the disciples' feet. He highlights the call to serve one another and the new commandment to love one another as demonstrated by Christ. This Bible study also touches on the significance of the Eucharist in Christian life and the unfolding story of salvation leading to Holy Week. #LastSupper #Eucharist #Passover #BibleStudy #CovenantThursday #FrMatthiasShehad #StPaulHouston #Coptic #FrMatthias Subscribe to us on YouTube https://youtube.com/stpaulhouston Like us on Facebook https://facebook.com/saintpaulhouston Follow us on SoundCloud https://soundcloud.com/stpaulhouston Follow us on Instagram https://instagram.com/stpaulhouston Visit our website for schedules and to join the mailing list https://stpaulhouston.org

Fr. Mike begins his examination of the Paschal Mystery of Christ's passion, death, and ultimate Resurrection. He emphasizes that all of Scripture points to this Paschal Mystery, and that through our faith, we can try to examine the circumstances of Jesus' life to fully understand our own redemption. We also explore Jesus' relationship with Israel and our own relationship with our Jewish forefathers. Today's readings are Catechism paragraphs 571-576. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Ever wondered what actually happens at the Easter Vigil—the "Super Bowl of the Catholic liturgy" where catechumens are baptized, confirmed, and receive their first Eucharist? In this second part of our OCIA: The Bridge to Rome series, Greg and Cory walk you through the whole nighttime journey: the dramatic Service of Light with the new fire and Paschal candle procession, the breathtaking Exsultet ("This is the night!"), the extended Liturgy of the Word tracing salvation history, the renewal of baptismal promises for everyone, and the climactic sacraments of initiation that bring new members fully into the Church. Whether you're in OCIA wondering what you're stepping into, a Protestant curious about the ancient beauty of Catholic worship, or a longtime Catholic wanting to fall in love with the Vigil all over again, this episode demystifies the holiest night of the year and shows why so many describe it as life-changing. Pull up a chair—we'll geek out on the symbolism, the timing, and the sheer awe of it all. SUPPORT THIS SHOW Considering Catholicism is 100% listener-supported. If this podcast has helped you on your journey, please become a patron today! For as little as $5/month you get: • Every regular episode ad-free and organized into topical playlists • Exclusive bonus content (extra Q&As, Deep-Dive courses, live streams, and more) • My deepest gratitude and a growing community of like-minded listeners ➡️ Join now: https://patreon.com/consideringcatholicism (or tap the Patreon link in your podcast app) One-time gift: Donate with PayPal! CONNECT WITH US • Website & contact form: https://consideringcatholicism.com • Email: consideringcatholicism@gmail.com • Leave a comment on Patreon (I read every one!) RATE & REVIEW If you enjoy the show, please leave a rating (and even better, a review) on Apple Podcasts, Spotify, or wherever you listen — it really helps new listeners find us. SHARE THE SHOW Know someone who's curious about Catholicism? Send them a link or share an episode on social media. Thank you! Christus vincit, Christus regnat, Christus imperat.  

Today is the DAY TWO of our Lenten Pledge Drive! Our two-day goal is $100,000 to help cover operating expenses as we approach the Summer months, when giving drops off dramatically. Your support has kept us going for 25 years, and we’re hoping to build on that legacy of faith and generosity! To give now, call 513-731-7740, donate via Venmo (@sacredheartradio), or simply click here. And THANK YOU! ***** JOIN THE SON RISE MORNING SHOW NCAA BRACKET CHALLENGE! Face off with Matt, Annie, and Paul, who knows, you might win something… Happy feast of St. Cyril of Jerusalem! On today’s show, Matt Swaim and Anna Mitchell welcome Mike Aquilina to discuss the legacy and witness of this early Church Father. Other guests include Gary Zimak with more thoughts on giving up worry for Lent, and Cy Kellett to share practical ideas for evangelization. Plus news, weather, sports, and more… ***** Collect for the feast of St. Cyril of Jerusalem Strengthen, O God, your church in the sacraments of your grace, that we, in union with the teaching and prayers of your servant Cyril of Jerusalem, may enter more fully into your Paschal mystery; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. ***** Kenny Burchard is online at chnetwork.org.See omnystudio.com/listener for privacy information.

As we continue through this Paschal season and approach Easter—when we celebrate the resurrection of our Lord—there is a central message of hope we must hold firmly onto as followers of Jesus. And the promise of eternal life is even greater than we often realize.Jesus' resurrection matters not only because of what happened to him, but because of what it means for us. The same resurrection life that raised Christ from the dead is the hope held out to all who belong to him.visit us at: conejochurch.com

Do you actually need to stress about CASPer and Preview? What do admissions committees really do with your scores? And how do you answer these situational judgment questions the right way?In this Jack Westin Pre-Med Admissions Podcast episode, Molly Kielty (Director of Instruction) hosts Dr. Anita Paschal (MD, double PhD, 35+ years on admissions committees) for a complete breakdown of both the CASPer and Preview exams. Dr. Paschal shares insider committee perspective on how these scores are actually used, walks through real practice scenarios with strong and weak responses, and gives you the exact framework to approach every question.In this episode, you'll learn:

Friends of the Rosary,Today, we read in the Gospel (Luke 11:29-32) about the people of Nineveh, who are a model for Lent. At the preaching of Jonah the prophet, they did penance and obtained pardon and divine mercy.Jesus said to the crowd,“This generation is an evil generation;it seeks a sign, but no sign will be given it,except the sign of Jonah.Just as Jonah became a sign to the Ninevites,so will the Son of Man be to this generation.”The Church of Christ preaches penance today. Penance and sacrifices are part of the period of preparation for the forty days of the Lenten journey, before we arrive at the joy and glory of Easter.The Lord intends for us to live the Paschal rhythm of death and life to reclaim, through self-examination, our true selves and become ready to share in Christ's glory.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• February 25, 2026, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

What do med school admissions committees actually look for after the GPA/MCAT screen? In this Jack Westin Pre-Med Admissions Podcast episode, Molly Kilty (Director of Instruction) hosts Dr. Anita Paschal (MD, double PhD, 30+ years on admissions committees) as she breaks down the CLASS framework for building a well-rounded application: Clinical, Leadership, Academic enrichment, Service, and Social.Dr. Paschal explains why acceptance rates hover around 40–44%, why many applicants with strong stats still get rejected, and how committees review your application through categories, hours, time commitment, and evidence of core competencies.In this episode, you'll learn:- How med schools screen applications and what happens after GPA/MCAT ✅- The CLASS framework to assess your readiness for med school

Its time to follow another one of the papal greats, and we know how this usually goes, don't we?  Introducing Pope Paschal II! In his episode, we discuss shifting antipapacies, the Crusade of the Faint Hearted, the Privilegium, and papal butts.    **Disclaimer: Editing this episode proved tricky with some pesky windows updates creating and then deleting issues on and off, so we believe we have caught everything. If you notice a crackle, or some other issue, please let us know.  There is still time to get tickets for Intelligent Speech, happening this upcoming weekend! Use code POPE at checkout on https://intelligentspeechonline.com/ for a discount on your ticket!  Support Pontifacts: Patreon:  https://www.patreon.com/pontifactspod Paypal: https://www.paypal.com/paypalme/pontifactspodcast  Ko-fi: https://ko-fi.com/pontifactspod Amazon Wishlist: https://tinyurl.com/pontifactswishlist  

In this episode, Fr. Harry and Fr. Anthony slow down over Christ's words in Matthew 16— especially the phrase “my Church”—to clarify that the Church is first Christ's possession and work, not ours. They trace how Orthodox ecclesiology comes into focus through text and context: Christ's confession, the meaning of rock (Petros/Petra), and the claim that the Church's “locus” is the faith revealed by the Father and preserved in the Church. Finally, they bring Caesarea Philippi into view as a charged setting—“the gates of Hades”—so that Christ's promise reads not as abstract poetry but as a Paschal announcement: hell will not prevail.

Here we are on the threshold of another Lenten season! Since the Paschal mystery is the culmination of the Lenten season, we are going to "begin with the end in mind" by exploring this great mystery of our faith and where it might be playing itself out in our own lives.  Relying on Fr. Ron Rolheiser's description in The Holy Longing, Ruth identifies the five movements of the Paschal mystery and the inner dynamics that can help us enter more fully into our own journey of suffering, death, burial, and transformation. This bonus episode is intended to usher you in to the Lenten season with purpose and thoughtfulness. Mentioned in the episode:  The Holy Longing by Ronald Rolheiser   Music Credit: Kingdom Come by Aaron Niequist Returning from Lent Music in Solitude There's still room to join us in our upcoming course, Theology that Shapes the Soul. Many Christian leaders have a well-formed theology of what they believe about God, but far less clarity about a theology of spiritual formation: how those beliefs shape the way we live and lead. Led by Ruth Haley Barton, Theology That Shapes the Soul is a six-week guided experience for leadership groups who want to engage a biblical, theological, and spiritual framework for Christian formation—not merely as abstract ideas, but as truth to be embodied within communities. The course begins on March 4, 2026. Find out more and register here.   We've started a Substack! This will be “a new home for reflection, conversation, and connection with our transforming community.” Our new Substack is called “On the Journey with the Transforming Center,” and it will include thoughtful reflections from Ruth Haley Barton and the Transforming Center team, as well as alumni and friends of the Transforming Center, occasional special video teachings and guided practices, and space to interact with our content and respond with how God is working in your life through the posts. This will also be the new home of all of our podcast patron content! There will be free and paid tiers. We'd love for you to join us over on Substack.   Support the podcast! During Lent we are providing paid Substack supporters guided practices to help them journey through Lent meaningfully. Led by members of our TC alumni community, these practices include a prayer of surrender, a scripture based breath prayer, a practice of holy naming and truth telling before God, a guided meditation of one of the Gospel accounts of Jesus' passion and more. Become a paid member of Substack today to receive these practices and so much more!   The Transforming Center exists to create space for God to strengthen leaders and transform communities. You are invited to join our next Transforming Community:® A Two-year Spiritual Formation Experience for Leaders.  Delivered in nine quarterly retreats, this practice-based learning opportunity is grounded in the conviction that the best thing you bring to leadership is your own transforming self! Learn more and apply HERE.   *this post contains affiliate links

Struggling with the AMCAS Work & Activities (Experiences) section and the Most Meaningful entries? In this episode of the Jack Westin Pre-Med Admissions Podcast, Dr. Anita Paschal (MD, double PhD, 30+ years on medical school admissions committees) breaks down exactly how admissions committees evaluate your 15 AMCAS experiences, your 700-character descriptions, and your 3 Most Meaningful (1,325 characters) sections.You'll learn:

Full Text of Readings Friday of the Fifth Week in Ordinary Time Lectionary: 333 The Saint of the day is Saint Giles Mary of Saint Joseph Saint Giles Mary of Saint Joseph's Story In the same year that a power-hungry Napoleon Bonaparte led his army into Russia, Saint Giles Mary of Saint Joseph ended a life of humble service to his Franciscan community and to the citizens of Naples. Francesco was born in Taranto to very poor parents. His father's death left the 18-year-old Francesco to care for the family. Having secured their future, he entered the Friars Minor at Galatone in 1754. For 53 years, he served at St. Paschal's Hospice in Naples in various roles, such as cook, porter, or most often as official beggar for that community. “Love God, love God” was Saint Giles Mary of Saint Joseph's characteristic phrase as he gathered food for the friars and shared some of his bounty with the poor—all the while consoling the troubled and urging everyone to repent. The charity which he reflected on the streets of Naples was born in prayer and nurtured in the common life of the friars. The people whom Giles Mary met on his begging rounds nicknamed him the “Consoler of Naples.” He was canonized in 1996. Reflection People often become arrogant and power hungry when they forget their own sinfulness and ignore the gifts God has given to other people. Giles Mary had a healthy sense of his own sinfulness—not paralyzing but not superficial either. He invited men and women to recognize their own gifts and to live out their dignity as people made in God's divine image. Knowing someone like Giles Mary can help us on our own spiritual journey.Saint of the Day, Copyright Franciscan Media

Lions Flavor in a Point-Flooded Pro Bowl Episode 562 of the Detroit Lions Podcast opened with Detroit Lions talk pointed straight at Super Bowl week, but the NFL Pro Bowl stole the first segment. Jeff Risdon flipped over after basketball and landed on a perfect scene: Jared Goff dropping a pass to Amon-Ra St. Brown. The scoreboard was already wild. More than 100 points lit up the broadcast. It felt like 56 to 50 at one point. The pace never slowed. This was not football as we know it. It was flag football. No tackling. No contact. No one even allowed to touch. Yet the hosts liked the energy. Jeff caught the last 35 to 40 minutes and agreed it beat the old 11-on-11 walk-through. Goff wore his hat and looked relaxed. He was clearly having fun. St. Brown moved like it mattered. For Lions fans, seeing that connection on a national stage was the hook that kept the channel right there. What the Hosts Teed Up Next After the quick Pro Bowl review, the rundown hit Detroit-centered questions. Levi Onwuzurike and Paschal came up under the banner of paying the toll. Is the player paying it, or are the Lions paying it? The conversation promised to sort through that. Salary cap talk is coming, and it sounds crazy. The Vikings got a mention as a punchline. Super Bowl choices were on deck, teased as a segment still to come. The aim is clear. Keep the focus on how Detroit Lions decisions intersect with an NFL offseason that is already moving. Tie the Pro Bowl flashes from Goff and St. Brown back into what matters next. Keep the Detroit Lions Podcast locked on the things fans actually need to think about this week. Behind the Mics The show remains the official Detroit Lions podcast for Reddit. Studio upgrades are on the way. Better lights. A new space. A former Cleveland Browns scout is lined up for Monday to talk prospects. The cadence of content is increasing, and the boys are clearly having fun building it. Detroit is front and center this week. The Lions have stars who just showed out in the NFL's showcase, even with flags at their hips. The next steps on cap, depth, and health are the real story. Episode 562 keeps those steps in focus. #detroitlions #lions #detroitlionspodcast #jaredgoff #amon-rast.brown #probowl #flagfootball #nfl #episode562 #jeffrisdon #levionwuzurike #paschal #salarycap #vikings #superbowl #reddit Learn more about your ad choices. Visit megaphone.fm/adchoices

Contracts Tolled: What It Means for 2026 The Detroit Lions tolled the contracts of Levi Onwuzurike and Josh Paschal after both spent the entire 2025 season on the NFI list. The practical outcome is simple. What was slated for 2025 now applies to 2026. Neither player hits free agency. Both remain Detroit Lions into the new league year. Onwuzurike's 2025 deal carries forward. Paschal moves into the final year of his rookie contract. The distinction matters inside the NFL calendar and for how the Lions plan the defensive line room into training camp. Cap Mechanics and Roster Stakes Onwuzurike has a one year, $4,000,000 deal with $3,500,000 guaranteed. The contract included a $2,000,000 signing bonus, which is typically paid at signing, so the cash outlay this year is lighter. He had a likely to be earned playing time incentive of $250,000. He did not reach it. That amount credits back to the Detroit Lions cap, a small but welcome bump. Paschal sits in the final season of his rookie deal. One key difference with the NFI list compared to IR is that teams are not obligated to pay base salaries on NFI. Beyond signing bonuses, it is unknown what either player received while sidelined. Expectations must be measured. Neither should be penciled in for significant snaps. Both must prove they can make the team. Prior second round draft status should not influence the competition. If healthy, their presence adds depth and pushes the group in camp. The medical histories frame the caution. Onwuzurike played well in 2024 before his knee gave out. He later needed knee surgery. A torn ACL was discovered after he signed, and it was not related to his longstanding back issues. He is playing after a spinal fusion surgery, which remains remarkable. Paschal had back surgery last offseason. His prior issues included melanoma that metastasized in his foot, knee problems, and a hamstring issue. He missed last season for a back problem. Availability will decide their paths. Pro Bowl Note: Goff Finds St. Brown The Pro Bowl shifted to flag football and still offered a Detroit moment. A switch of the channel landed on Jared Goff delivering a pass to Amon-Ra St. Brown. It is not tackle football. Accept that and the pace can be enjoyable. The connection was a quick reminder of timing and touch, even in an all star setting. The Detroit Lions Podcast goes live tonight at 8 PM with Chris to dig deeper into the cap ripple and the defensive line outlook. #detroitlions #lions #detroitlionspodcast #levionwuzurike #joshpaschal #non-footballinjurylist #contractstolled #teamcontrolinto2026 #playingtimeincentive #$2millionsigningbonus #likely-to-be-earnedincentive #rookiecontractfinalyear #tornacl Learn more about your ad choices. Visit megaphone.fm/adchoices

Med school admissions is not just GPA and MCAT. In this Jack Westin Admissions episode, Mark White (Academic Advisor) sits down with Dr. Anita Paschal (35+ years on admissions committees) to break down how medical schools actually screen applicants and what separates “qualified” from “accepted”

On this episode of the Detroit Koolaid Cast we talk all things Detroit Lions. DRINK IT INNNNNNNNNNNNNNNNNN!#DetroitKoolaidCast #Lions #Podcast #OnePride@DerekOkrie & @ChopsInTheD on TwitterPodcast Platforms:Apple PodcastsGoogle PodcastsSpotifyBreakerCastboxGoogle Play MusicAnchorOvercastPocket CastsPodBeanRadioPublicStitcherDetroit Koolaid Cast Listener Line 989-272-3484. Please call or text and leave us a message!!Please SUBSCRIBE and leave us a review on iTunes.GO LIONS!!

On 23 December last year, Rowling changed her Twixter home page header and cameo with this tweeted explanation:The Charm Bracelet header features thirteen charms on nine links:Rowling tweeted an addendum about the Psalter and Jack in the Box charms:Nick Jeffery dropped an explanatory post two days later at the Hogwarts Professor weblog: J. K. Rowling Drops All the Strike 9 Clues for Christmas! It remains the only complete survey of the pieces and compendium of what Serious Strikers around the world have discovered about them.Beatrice Groves, author of Literary Allusion in Harry Potter, wrote up her charm bracelet thoughts at ‘The Strike Ellacott Files' a month later. In ‘Charms, Psalms & Golden Clues: A brace(let) of clues for Strike 9,' Prof Groves discusses the magical quality of charms as talismans and even incantational song:Rowling points out in this 2013 piece the link between the name given to charm bracelets and the magical world: ‘Why do we call those little masterpieces “charms” if not in allusion to their talismanic properties?… they are personal amulets.' To charm someone is also to slightly to bewitch them, something Rowling plays with when Riddle exerts his charm on Ginny and literally possesses her: ‘If I say it myself, Harry, I've always been able to charm the people I needed.' Witch Weekly's Most-Charming-Smile Award is given to a smile that is both literally, as well as metaphorically, bewitching.The word ‘charm' comes, through French, from the Latin ‘carmen' which means ‘song, verse, oracular response, incantation.' Its first meaning in English, therefore, was the magical one: ‘the chanting or recitation of a verse supposed to possess magic power or occult influence; incantation, enchantment; hence, any action, process, verse, sentence, word, or material thing, credited with such properties; a magic spell; a talisman, etc.' (Oxford English Dictionary). From the sixteenth century onwards, ‘charm' meant ‘anything worn about the person to avert evil or ensure prosperity' because such amulets might contain the text of such a charm. And thinking about this made me aware for the first time of how in the most important charms in Harry Potter – the Fidelius Charm and the Patronus Charm – the word is not simply a synonym for spell but encodes this original, protective meaning. These magical ‘Charms' like the charms on charm bracelets encode what Rowling calls ‘talismanic properties.'Nick and John invited Elizabeth Baird Hardy, Deputy Headmistress of Hogwarts Professor, the genius behind AppalachianInkling.com, Hunger Games expert, and author of Milton, Spenser and the Chronicles of Narnia: Literary Sources for the C.S. Lewis Novels to talk about these charms, especially about what she had written briefly on the subject. The goals of this conversation? * To introduce the subject to everyone not familiar with the Christmas tweets and bracelet-header, * to discuss the ‘Why?' of this present to Strike fans everywhere, * to speculate about the meaning of the bracelet pieces individually and in a series, and * to brainstorm their qualities as clues for Strike9, the penultimate novel in the decalogy.Which is a lot! The good news is that the conversation never flagged and the revelations and possible meanings of the charms, thirteen in total on nine links, reward anyone listening in.Nick starts off the conversation with a review of the six charm bracelets in Rowling's life and writing, one of which was a long forgotten piece in the margins of a Rowling web site:[You can read about those internet ‘Easter Eggs' in ‘Hidden Photos at Rowling's Website' here, here, here, and here.]Nick offered as a guiding idea for our conversation the likelihood that the nine links in the bracelet were meaningful, i.e., that they reflected the structure of the book for which the bracelet is meant to be a clue. There are thirteen charms, he noted, but certainly Rowling-Galbraith could have had a thirteen link chain made if she hadn't thought the nine links more than sufficient, even a pointer to Strike 9 being a nine Part mystery. Since, as Nick noted, she has trouble even passing up a shop selling charms, it seems likely she has been collecting the pieces for this one for some time. Perhaps this bracelet is a “target” toward which she has been writing with these books. It is certainly not something she just threw together for a header photo shoot. The trio elected to read the circular collection of charms, consequently, as pieces with individual meaning — as magical talismans of sorts per Prof Groves — and as a ring composition, with both aspects indicating the place and meaning of the piece in the book.After a brief discussion of why Rowling, Inc., would release this set of clues now, with another Strike novel or Bronte Studios television adaptation in the distant future — John offered the possibility that this bit of fan servicing was meant as a touch of appeasement qua Christmas gift to the many fans disappointed with Hallmarked Man — Elizabeth, John, and Nick tackled the thirteen charms on nine links.In Part One of their conversation, they talk about * the heart shaped engagement ring box;* the golden diamond-laden egg;* the anchor;* the two angels; and * the Trojan horse.Their preliminary conclusions at the half-way point?Mrs. Murray in her Nativity gift to her readers offers them clues not only to the next Strike-Ellacott novel but to the meaning of human life. Each of these five charms is a symbol with obvious and not so obvious Christian meaning. John reconsidered his answer to the ‘Why now?' in light of this avalanche of symbolism; instead of it being fan servicing to rescue the brand, he thinks it may be Rowling's attempt — on the most celebrated remnant Christian holiday in a post-Christian world — to reset her serious readers' understanding of what she is about as a writer, what sort of transformation she is trying to create via story within her readers.Part two of this interpretative deep dive into Rowling's artistry in metallurgical symbolism, her “charm work” literary alchemy, will follow shortly. There are five links with seven charms to come — Jack in the Box, Hourglass, White Rose, Crocodile, Corvid, Psalter, and the Head of Persephone — all as rich in meaning as the first four links.Below are links to subjects mentioned in this first conversation and additions not discussed but discovered after the fact, all shared for your consideration and comments!Thank you as always from the Hogwarts Professor team for your joining us with special appreciation to our paid subscribers!Subjects that Elizabeth, Nick, and John Discussed: The Heart Shaped Engagement Ring Charm:* The first, fourth, fifth, and ninth links are clasped objects with surprises inside,* Ink Black Heart and Deathly Hallows: The Heart is Not About Emotions and Affection but the Human Spiritual Center (John, October 2022)* Hallmarked Man, Part Five: The Center of Strike 8 is about “Inner Light” (Ed Shardlow)* Gold as “solid light” and diamonds as “inner light,” both reflecting in nature the Light of God's Word or Logos that is found with in every man (cf., John 1:9 and Rowling's comments about Casual Vacancy being “all about” her belief that “the light of God shines in every soul”);* The consequent symbolism of a golden wedding/engagement band with two diamonds;* The human being as a ‘heart in a box' either enlightened ‘gold and diamonds' or a dark ‘jack in the box' devil* The two-stone ring, as Nick notes, is a “me and you” ring, alluding to a certain theme song. Also, Elizabeth notes, Robin is faced with a choice between two very different types of proposals, so the duality of the ring in the box connects to that conundrum, and since that is apparently where 9 will begin, it gives us a good idea that we are right in “reading” the bracelet starting with this oneThe Gold Diamond-Laden Egg Charm:* Assuming it is an ‘Easter Egg,' the two meanings of that phrase;* Again, ‘gold and diamonds,' as above; * Paschal meaning of Eggs: The custom of exchanging colored eggs entered the life of the Church. The symbolic meaning of the egg as the beginning of a new life was known even earlier. Christians saw in this symbol confirmation of their faith in the coming general resurrection. The Easter egg's red color symbolized the all-conquering Divine Love, which alone could destroy hell!The Foul-Anchor Charm:* ‘Strike 9 to Heads to Portsmouth!' (Nick, September 2025)* Foul Anchor (Wikipedia);* Eagle, Globe, and Anchor (Wikipedia);* Meaning of ‘Hector' in Homeric Greek is ‘Holding Fast,' and, by interpretation, ‘anchor;'* The Greek word for ‘Anchor' found in the New Testament is ἄγκυρα, pronounced ‘ang-chor-a;' * Hebrews 6:19:13 For when God made promise to Abraham, because he could swear by no greater, he sware by himself,14 Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.15 And so, after he had patiently endured, he obtained the promise.16 For men verily swear by the greater: and an oath for confirmation is to them an end of all strife.17 Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:19 Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;20 Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.* Meaning of "Anchor of the Soul" in Hebrews 6:19?The Immediate Context of Hebrews 6:13-20The writer reassures wavering Jewish Christians by citing God's oath to Abraham (Genesis 22:16-17). Two “unchangeable things” (God's promise and His oath, v. 18) make it “impossible for God to lie.” The “hope set before us” (v. 18) functions as an anchor that has already “entered … behind the curtain” (v. 19), where Jesus, our High Priest, intercedes (v. 20; cf. 4:14-16).Anchor as Hope: Theological Significance1. Objective, not subjective: “hope” (ἐλπίς) is grounded in the historical, bodily resurrection of Jesus (1 Corinthians 15:17-20).2. Already-but-not-yet: the anchor is cast forward into the heavenly holy of holies, securing believers' future inheritance (1 Peter 1:3-4) while exerting a present stabilizing pull.3. Firm and secure: βεβαία (reliable) and ἀσφαλής (incapable of slipping). The compound assures permanence beyond circumstantial change (Malachi 3:6).Christ Our Forerunner Behind the VeilThe anchor “enters” (εἰσερχόμενον, pres. tense) the inner sanctuary “behind the curtain,” alluding to the Day of Atonement (Leviticus 16). Jesus is πρόδρομος (“forerunner,” v. 20), implying that others will follow where He has gone (John 14:2-3). The anchor-rope is His indestructible life (Hebrews 7:16), tethering the believer to God's throne of grace.* Hence its use as a symbol within Christianity: Christ having defeated death is an anchor to those members of His Mystical Body which anchors them to life after death, “beyond the veil;”* The pairing of the anchor charm with the golden egg on the second link of the bracelet reinforces this Paschal symbolism;* Charles Williams' “Co-inherence” ideas: “Who Saved Draco's Soul?” Co-Inherence in Harry PotterThe Two Angels Charms (paired on Link three)* Cupid and Psyche? Maybe!* Angels? Ghosts?* Orlando drawings! A Silkworm flash-back to the Monkey-Bag with the essential clue inside…The Trojan Horse Charm* Trojan Horse (Wikipedia)In Greek mythology, the Trojan Horse (Greek: δούρειος ίππος, romanized: doureios hippos, lit. ‘wooden horse') was a wooden horse said to have been used by the Greeks during the Trojan War to enter the city of Troy and win the war. The Trojan Horse is not mentioned in Homer's Iliad, with the poem ending before the war is concluded, and it is only briefly mentioned in the Odyssey. It is described at length in the Aeneid, in which Virgil recounts how, after a fruitless ten-year siege, the Greeks constructed a huge wooden horse at the behest of Odysseus, and hid a select force of men inside, including Odysseus himself. The Greeks pretended to sail away, and the Trojans pulled the horse into their city as a victory trophy. That night, the Greek force crept out of the horse and opened the gates for the rest of the Greek army, which had sailed back under the cover of darkness. The Greeks entered and destroyed the city, ending the war.Metaphorically, a “Trojan horse” has come to mean any trick or stratagem that causes a target to invite a foe into a securely protected bastion or place. A malicious computer program that tricks users into willingly running it is also called a “Trojan horse“ or simply a “Trojan”.* Could the Strike Series be a Re-telling of Virgil's Aeneid? (John, July 2017)If Cormoran Strike's story is Rowling's postmodern re-telling of the Aeneid, then the Fates theme is more than apt.It is all about, after all, the hero's destiny or fate to recreate Troy in Italy as Rome, a fate which it is pointless for Aeneas to resist. The refugee from Troy, son of the goddess of beauty, is forced ever onward, often over-riding his preferences and pledges, to his destiny to found Rome as the New Troy. A soldier in an eastern country ‘coming home,' Aeneas is a wounded man, haunted by his divine mother, a man of destiny forced to leave a beautiful, powerful woman who curses him at his departure.Sound familiar? The Aeneid is a reverse reflection and re-telling of Homer's Iliad and Odyssey in that it's first six books are about the Trojan's travels and the last six relate his battles with the local tribes in Latium. It seems possible that Rowling might be trying to do with the Aeneid what she did with the Weird Sisters of Macbeth, namely, present what seems to be a tale of inevitability or fate, something prophesied or otherwise seemingly inescapable, as a function really of character choice.In the Peg-Legged PI's story that could mean Rowling's revisiting fate vs choice vis a vis whether he is able to choose to take-or-leave an investigation of Leda's death (and face the dangers inherent in threatening his biological father, Jonny Rokeby) or whether he feels doomed to follow it to its end, whatever the costs to him and to those he loves.* The Trojan Horse is the wisdom of Athene as given to Odysseus, her favorite. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit hogwartsprofessor.substack.com/subscribe

Here Isaac is not giving us a technique for moral improvement. He is unveiling an icon. Behind his austere language of toil and Scripture and withdrawal stands a single, luminous vision: the human heart being slowly remade into the dwelling place of God. Asceticism is not a set of behaviors aimed at self mastery. It is the patient clearing of space so that the Trinity may come to rest within us. Everything Isaac names flows from this one mystery. He begins with what looks like a chain of practices. Bodily toil guards purity. Scripture sustains the toil. Hope and fear steady the soul. Prayer and withdrawal from men protect the heart. But Isaac is not describing a ladder that climbs upward by human effort. He is describing how the soul is held open until it can be seized by the Spirit. These disciplines do not save. They keep us available for salvation. They prevent the heart from sealing itself against grace. This is why Isaac speaks so soberly about the Scriptures. Until the Comforter has come and taken up His dwelling in the depths of the person we need the written word to keep us from drifting into forgetfulness and fantasy. The Scriptures are not information. They are a form of remembrance. They press the shape of Christ into the memory of the heart so that when our mind is scattered and the passions begin to speak their lies we are not carried away from our true homeland. But Isaac also knows that even Scripture is provisional. There comes a moment when the teaching no longer comes from without but from within. When the Spirit penetrates the noetic powers of the soul the heart itself becomes the book. The same Word who once spoke in letters now speaks in fire. This is not a rejection of Scripture but its fulfillment. The written Gospel gives way to the living Christ engraved upon the heart. Here we touch the heart of Eastern Christian mysticism. Salvation is not merely a verdict. It is a transformation of perception. The center of knowing shifts. The ego no longer stands as the interpreter of reality. The Spirit becomes the teacher. And because this teaching comes from God Himself it is not lost. It does not evaporate under distraction or suffering. It remains as a living memory of communion. Isaac then strikes at something that terrifies the ego. He distinguishes between good thoughts and a good heart. We are accustomed to judging ourselves by the surface weather of the mind. We watch our thoughts rise and fall like waves and imagine that our worth before God is decided by their movement. Isaac says this is an illusion. Thoughts come and go like sea winds. They stir the waters but they do not constitute the depths. The heart is the foundation. It is the place where we truly consent or refuse. A person may be flooded with thoughts and yet remain rooted in God. Another may have refined ideas and yet be inwardly turned toward self. What matters is not the agitation of the surface but the direction of the ground beneath it. This is a devastating word for the controlling ego. We want to manage our thoughts. We want to produce holiness by technique. We want to ensure our standing before God by monitoring every inner movement. Isaac tells us that this entire project is misguided. If judgment were passed on every thought we would be condemned and justified a thousand times a day. That is not how God sees us. God looks at the heart. He looks at where we have placed our deepest trust. And here the abyss opens. To let go of the ego is not to become passive or vague. It is to cease making ourselves the measure of reality. It is to fall into the love of God without conditions. The heart that consents to this fall becomes a foundation of peace even while the mind continues to be stirred by many winds. This is why the saints can live in such freedom. They are no longer organized around self protection. They have entrusted themselves to the Paschal mystery. For Isaac all of this is Christological. The Spirit who teaches the heart is the Spirit poured out by the crucified and risen Lord. The abyss into which we fall is the same abyss into which Christ descended in His self emptying love. To enter this path is to be drawn into the very life of the Trinity. We are no longer managing ourselves toward virtue. We are being re created from within by divine love. This is the beauty of the ascetical mystical tradition of the East. It does not offer self improvement. It offers transfiguration. It does not promise control. It invites surrender. It does not measure us by the turbulence of our thoughts but by the quiet yes of the heart. Isaac shows us a humanity that has learned to rest in God even while the winds still blow. A humanity no longer driven by fear or fantasy but grounded in the living presence of the Spirit. This is what we have become in Christ. And this is what the desert still calls us to be. --- Text of chat during the group: 00:01:01 Jonathan Grobler: Evening father 00:02:20 Fr. Charbel Abernethy: Good evening 00:02:50 Ryan Ngeve: Good evening Father 00:04:37 Bob Čihák, AZ: P. 175, # 19, final paragraph 00:04:49 Adam Paige: Happy feast day of Saint Isaac the Syrian to all ! New movie from the writer & director of “Man of God” (about St Nektarios) coming out this weekend: “Moses the Black” ! https://en.wikipedia.org/wiki/Moses_the_Black_(film) 00:05:49 Anna: There was a run on bananas with this last storm 00:06:06 Anna: What movie 00:06:35 Anna: Thanks 00:08:08 Anna: Movie theater for Moses the Black... https://www.fathomentertainment.com/releases/moses-the-black/ 00:08:19 Anna: It's in theaters 00:09:35 Anna: That doesn't look like it 00:10:11 Jonathan Grobler: Excited for Lent, will hopefully be confirmed this Easter 00:10:41 Jessica McHale: 16th of Feb 00:10:41 Bob Čihák, AZ: P. 175, # 19, final paragraph 00:10:53 Angela Bellamy: Is there a resource some place on how Lent is traditionally observed? 00:11:18 Anna: That link is the movie playing on the 30th and so on 00:11:18 Janine: Yes 00:11:22 Anna: https://www.fathomentertainment.com/releases/moses-the-black/ 00:11:30 Janine: Alexander 00:11:45 Jessica McHale: Great Lent: Journey to Pascha by Father Alexander Schmemann 00:14:22 Angela Bellamy: Reacted to "Great Lent: Journey ..." with

If one of the loaves of the two loaves for Shavuot or one of the sets of six loaves of the showbread become impure, are the others to be burned as well? Rabbi Yehuda holds that public offerings are all treated as one unit and therefore they are all disqualified and are burned. The rabbis disagree and permit them to be eaten. Rabbi Elazar limits their debate to a case where they became impure before the blood was sprinkled. According to Rav Papa, the debate centers on whether the tzitz atones for items that are to be eaten. If it atones for the bread, then the blood can be sprinkled and is effective to permit the other (pure) bread to be eaten. But if it does not atone for food items, the blood can be sprinkled, but since the bread was not complete at the time, it is forbidden to eat, as per Rabbi Yochanan's opinion in Menachot 9b. However, Rav Papa's explanation is rejected on three counts. First, Rabbi Yehuda and the rabbis also disagree in a case where the item that was to be offered on the altar becomes impure. Second, Rabbi Yehuda's position by the Paschal sacrifice, as appears in the braita, demonstrates that the phrase "the communal offerings are not divided" has no connection at all to the tzitz atoning. Third, the Mishna states explicitly the reason for Rabbi Yehuda's position and it is because the communal offerings are not divided and not on account of the tzitz. In a thanksgiving (toda) offering, if there is a pigul thought about the meat, the breads are disqualified, but a pigul thought about the bread only disqualifies the bread, but not the meat. The same holds true for the two sheep regarding the accompanying breads. After attempting one explanation, which is rejected, the Gemara explains the reasoning behind the law – the bread comes on account of the animal offering, but the animal offering does not come on account of the bread. Both cases were necessary to bring, as one may have thought that the sheep and the accompanying breads are waved together and therefore might be considered completely one unit, but they are not. There are three different versions of a question Rabbi Elazar asked Rav. The first version: if one slaughters the animal for the toda offering with a thought to eat a half an olive-bulk of the meat and half an olive-bulk of the bread, do they combine to make the bread pigul? Rav answers that it is. The Gemara asks why a kal v'chomer reasoning isn't employed to lead us to say that the bread wouldn't be pigul, as it cannot even make the meat pigul. A difficulty is raised against that suggestion as in a similar situation regarding mixed breeds in a vineyard, that kind of kal v'chomer isn't used. But they distinguish between the two cases, resolving the difficulty. The second version has the same type question asked but regarding the two sheep offering and the accompanying breads. The third version of the question is about the meaning of someone's language if they slaughtered the sheep to "eat an olive-bulk of its friend tomorrow." Does "its friend" refer to the other sheep (it would not be pigul, as the sheep is a "permitter") or to the bread (it would be pigul as bread is not a "permitter")? Rav brings a tannaitic source which makes it clear that the meaning was the other sheep. The Gemara rejects this proof of Rav. What is the relationship between the sacrifice and its libations regarding pigul? Rabbi Meir holds that if the libations were already placed in a sanctified vessel and the sacrifice is brought with a pigul intent, the libations are disqualified as well. But a pigul thought regarding the libations only disqualifies the libation, not the sacrifice. In the Tosefta Zevachim 5:1, the rabbis bring counter arguments to Rabbi Meir. First, they view the libations as completely separate and do not agree with Rabbi Meir that they become disqualified if the sacrifice becomes pigul, as they can be brought up to ten days later. When Rabbi Meir qualifies his ruling to a case where the libations are brought together with the offering, the rabbis continue with another claim. Since the libations can be designated to a different sacrifice, that proves that they are not inherently connected. Rava explains that Rabbi Meir must have held that the libations cannot be designated for a different sacrifice. In the Tosefta, Rabbi Meir and the rabbis disagree as well regarding the oil of the leper – if the guilt offering becomes pigul, does the oil become pigul as well, and the same discussion ensues.

If one of the loaves of the two loaves for Shavuot or one of the sets of six loaves of the showbread become impure, are the others to be burned as well? Rabbi Yehuda holds that public offerings are all treated as one unit and therefore they are all disqualified and are burned. The rabbis disagree and permit them to be eaten. Rabbi Elazar limits their debate to a case where they became impure before the blood was sprinkled. According to Rav Papa, the debate centers on whether the tzitz atones for items that are to be eaten. If it atones for the bread, then the blood can be sprinkled and is effective to permit the other (pure) bread to be eaten. But if it does not atone for food items, the blood can be sprinkled, but since the bread was not complete at the time, it is forbidden to eat, as per Rabbi Yochanan's opinion in Menachot 9b. However, Rav Papa's explanation is rejected on three counts. First, Rabbi Yehuda and the rabbis also disagree in a case where the item that was to be offered on the altar becomes impure. Second, Rabbi Yehuda's position by the Paschal sacrifice, as appears in the braita, demonstrates that the phrase "the communal offerings are not divided" has no connection at all to the tzitz atoning. Third, the Mishna states explicitly the reason for Rabbi Yehuda's position and it is because the communal offerings are not divided and not on account of the tzitz. In a thanksgiving (toda) offering, if there is a pigul thought about the meat, the breads are disqualified, but a pigul thought about the bread only disqualifies the bread, but not the meat. The same holds true for the two sheep regarding the accompanying breads. After attempting one explanation, which is rejected, the Gemara explains the reasoning behind the law – the bread comes on account of the animal offering, but the animal offering does not come on account of the bread. Both cases were necessary to bring, as one may have thought that the sheep and the accompanying breads are waved together and therefore might be considered completely one unit, but they are not. There are three different versions of a question Rabbi Elazar asked Rav. The first version: if one slaughters the animal for the toda offering with a thought to eat a half an olive-bulk of the meat and half an olive-bulk of the bread, do they combine to make the bread pigul? Rav answers that it is. The Gemara asks why a kal v'chomer reasoning isn't employed to lead us to say that the bread wouldn't be pigul, as it cannot even make the meat pigul. A difficulty is raised against that suggestion as in a similar situation regarding mixed breeds in a vineyard, that kind of kal v'chomer isn't used. But they distinguish between the two cases, resolving the difficulty. The second version has the same type question asked but regarding the two sheep offering and the accompanying breads. The third version of the question is about the meaning of someone's language if they slaughtered the sheep to "eat an olive-bulk of its friend tomorrow." Does "its friend" refer to the other sheep (it would not be pigul, as the sheep is a "permitter") or to the bread (it would be pigul as bread is not a "permitter")? Rav brings a tannaitic source which makes it clear that the meaning was the other sheep. The Gemara rejects this proof of Rav. What is the relationship between the sacrifice and its libations regarding pigul? Rabbi Meir holds that if the libations were already placed in a sanctified vessel and the sacrifice is brought with a pigul intent, the libations are disqualified as well. But a pigul thought regarding the libations only disqualifies the libation, not the sacrifice. In the Tosefta Zevachim 5:1, the rabbis bring counter arguments to Rabbi Meir. First, they view the libations as completely separate and do not agree with Rabbi Meir that they become disqualified if the sacrifice becomes pigul, as they can be brought up to ten days later. When Rabbi Meir qualifies his ruling to a case where the libations are brought together with the offering, the rabbis continue with another claim. Since the libations can be designated to a different sacrifice, that proves that they are not inherently connected. Rava explains that Rabbi Meir must have held that the libations cannot be designated for a different sacrifice. In the Tosefta, Rabbi Meir and the rabbis disagree as well regarding the oil of the leper – if the guilt offering becomes pigul, does the oil become pigul as well, and the same discussion ensues.

In this engaging conversation, Coach Van Paschal shares his journey as a football coach, emphasizing the importance of continuous learning and adapting strategies to fit the team's strengths. He discusses his experiences with different offensive schemes, particularly the double wing, and how he prepares his team for high-stakes games like the state championship. Coach Paschal also highlights the significance of physical training, defensive strategies, and his involvement in community service through mission trips. His insights provide valuable advice for young coaches starting their careers. Chapters 00:00 Introduction to Coach Van Paschal 02:56 The Journey of Learning and Adapting Offenses 05:59 Preparing for the State Championship Game 08:59 Practice Strategies and Physicality in Training 11:56 Offseason Training and Weightlifting Regimen 15:05 Defensive Strategies Against Traditional Offenses 17:59 Mission Trip to Belize and Community Involvement 22:09 Advice for Young Coaches Learn more about your ad choices. Visit megaphone.fm/adchoices

How do we overcome false ideas and ideals? We slaughter them publicly. This is the purpose of the Paschal lamb and a great lesson for our time.

Employers' Biggest Legal Mistakes Featuring Dustin Paschal, Simon Paschal PLLC | Live Podcast held at the TNLA Lone Star Hort Forum Employment law missteps can be costly. In this live podcast, attorney Dustin Paschal breaks down the most common legal mistakes employers make and how to avoid them. From hiring and termination to policies and compliance, gain practical guidance to reduce risk and protect your business in today's complex legal environment. Questions What are the most common legal mistakes employers are making right now? Where do businesses most often get into trouble with hiring or termination? How important are written policies in protecting employers from liability? What's one legal step employers can take today to reduce risk? Can employers legally terminate an employee based on posts made on their personal social media accounts, and what factors should they consider before taking action?

Employment law missteps can be costly. In this live podcast, attorney Dustin Paschal breaks down the most common legal mistakes employers make and how to avoid them. From hiring and termination to policies and compliance, gain practical guidance to reduce risk and protect your business in today's complex legal environment.

The Gemara explains the basis of the disagreement in the braita between Rabbi Yehuda and the Rabbis, and how the second position of the Rabbis differs from the first position in the name of the rabbis in that same braita. Rabbi Shimon's source in the Torah for his view limiting the communal offerings brought in Gilgal is a verse in Yehoshua 5:10, which describes the Jews bringing the Paschal offering just a few days after crossing the Jordan River into the Land of Israel.  The reason the structure of Shilo was built with stone walls while its ceiling was only a curtain is derived from seemingly contradictory verses - some referring to Shilo as a "house" and others as a "tent." Four rabbis each cite a different verse to explain the law that during the period when the Tabernacle stood in Shilo, kodshim kalim and maaser sheni could be eaten anywhere within sight of Shilo. There is also a debate about whether the Tabernacle in Shilo was located in the territory of Yosef or Binyamin.  A braita discusses how many years the Tabernacle remained in each location and explains the calculations: thirty-nine years in the desert, fourteen in Gilgal, fifty-seven in Nov and Givon, and three hundred sixty-nine in Shilo.

The Gemara explains the basis of the disagreement in the braita between Rabbi Yehuda and the Rabbis, and how the second position of the Rabbis differs from the first position in the name of the rabbis in that same braita. Rabbi Shimon's source in the Torah for his view limiting the communal offerings brought in Gilgal is a verse in Yehoshua 5:10, which describes the Jews bringing the Paschal offering just a few days after crossing the Jordan River into the Land of Israel.  The reason the structure of Shilo was built with stone walls while its ceiling was only a curtain is derived from seemingly contradictory verses - some referring to Shilo as a "house" and others as a "tent." Four rabbis each cite a different verse to explain the law that during the period when the Tabernacle stood in Shilo, kodshim kalim and maaser sheni could be eaten anywhere within sight of Shilo. There is also a debate about whether the Tabernacle in Shilo was located in the territory of Yosef or Binyamin.  A braita discusses how many years the Tabernacle remained in each location and explains the calculations: thirty-nine years in the desert, fourteen in Gilgal, fifty-seven in Nov and Givon, and three hundred sixty-nine in Shilo.

"Saint Seraphim was born in the town of Kursk in 1759. From tender childhood he was under the protection of the most holy Mother of God, who, when he was nine years old, appeared to him in a vision, and through her icon of Kursk, healed him from a grave sickness from which he had not been expected to recover. At the age of nineteen he entered the monastery of Sarov, where he amazed all with his obedience, his lofty asceticism, and his great humility. In 1780 the Saint was stricken with a sickness which he manfully endured for three years, until our Lady the Theotokos healed him, appearing to him with the Apostles Peter and John. He was tonsured a monk in 1786, being named for the holy Hieromartyr Seraphim, Bishop of Phanarion (Dec. 4), and was ordained deacon a year later. In his unquenchable love for God, he continually added labours to labours, increasing in virtue and prayer with titan strides. Once, during the Divine Liturgy of Holy and Great Thursday he was counted worthy of a vision of our Lord Jesus Christ, Who appeared encompassed by the heavenly hosts. After this dread vision, he gave himself over to greater labours.   "In 1794, Saint Seraphim took up the solitary life in a cell in the forest. This period of extreme asceticism lasted some fifteen years, until 1810. It was at this time that he took upon himself one of the greatest feats of his life. Assailed with despondency and a storm of contrary thoughts raised by the enemy of our salvation, the Saint passed a thousand nights on a rock, continuing in prayer until God gave him complete victory over the enemy. On another occasion, he was assaulted by robbers, who broke his chest and his head with their blows, leaving him almost dead. Here again, he began to recover after an appearance of the most Holy Theotokos, who came to him with the Apostles Peter and John, and pointing to Saint Seraphim, uttered these awesome words, 'This is one of my kind.'   "In 1810, at the age of fifty, weakened by his more than human struggles, Saint Seraphim returned to the monastery for the third part of his ascetical labours, in which he lived as a recluse, until 1825. For the first five years of his reclusion, he spoke to no one at all, and little is known of this period. After five years, he began receiving visitors little by little, giving counsel and consolation to ailing souls. In 1825, the most holy Theotokos appeared to the Saint and revealed to him that it was pleasing to God that he fully end his reclusion; from this time the number of people who came to see him grew daily. It was also at the command of the holy Virgin that he undertook the spiritual direction of the Diveyevo Convent. He healed bodily ailments, foretold things to come, brought hardened sinners to repentance, and saw clearly the secrets of the heart of those who came to him. Through his utter humility and childlike simplicity, his unrivalled ascetical travails, and his angel-like love for God, he ascended to the holiness and greatness of the ancient God-bearing Fathers and became, like Anthony for Egypt, the physician for the whole Russian land. In all, the most holy Theotokos appeared to him twelve times in his life. The last was on Annunciation, 1831, to announce to him that he would soon enter into his rest. She appeared to him accompanied by twelve virgins martyrs and monastic saints with Saint John the Baptist and Saint John the Theologian. With a body ailing and broken from innumerable hardships, and an unspotted soul shining with the light of Heaven, the Saint lived less than two years after this, falling asleep in peace on January 2, 1833, chanting Paschal hymns. On the night of his repose, the righteous Philaret of the Glinsk Hermitage beheld his soul ascending to Heaven in light. Because of the universal testimony to the singular holiness of his life, and the seas of miracles that he performed both in life and after death, his veneration quickly spread beyond the boundaries of the Russian Empire to every corner of the earth. See also July 19." (Great Horologion)   July 19 is the commemoration of the uncovering of St Seraphim's holy relics, which was attended by Tsar Nicholas II.   Saint Seraphim's life became a perpetual celebration of Pascha: in his later years he dressed in a white garment, greeted everyone, regardless of the season, with "Christ is Risen!" and chanted the Pascha service every day of the year

Is your light still on? On this fifth day of Christmas, Fr. Jonathan Meyer reflects on the Gospel of the Presentation of Jesus in the Temple and the witness of Simeon — reminding us that Jesus is the Light of the world. From the candles carried on February 2nd, to the baptismal candle entrusted to us at the beginning of our faith journey, and finally to the Paschal candle lit at our funeral — the flame tells the story of a life meant to shine. Christmas is not over. The light is not meant to go out. And we are still called to shine. In the midst of darkness, coldness, and discouragement, ask yourself: ➡️ Is my light still burning? ➡️ Am I allowing Christ's light to shine through me? Let us pray for the grace to keep the flame alive — not just during Christmas, but every day.