Podcasts about Psalter

Eudocia was from Heliopolis of Phoenicia (now Baalbek in Lebanon). A surpassingly beautiful pagan, she led a licentious life and became wealthy from the gifts of her many lovers. One day an elderly monk, Germanus, came to Heliopolis and stayed with a Christian whose house adjoined Eudocia's. At night, he began to read aloud from the Psalter and a book on the Last Judgment. From next-door, Eudocia heard him. Her heart was reached, and she stood attentively all night, listening to every word in fear and contrition. The next day she begged Germanus to visit her, and he explained the saving Christian faith to her. Finally, Eudocia asked the local bishop to baptise her. She freed her servants, gave all her wealth to the poor, and entered a monastery.   "Her former lovers, enraged at her conversion, her refusal to return to her old ways, and the withering away of her beauty through the severe mortifications she practiced, betrayed her as a Christian to Vincent the Governor, and she was beheaded"(Great Horologion). According to some,this was under Trajan (98-117); according to others, under Hadrian (117-138).   The Prologue gives a somewhat different account: that after entering the monastery, Eudocia was permitted to pursue the monastic life in peace — with such devotion that, thirteen months after she entered the monastery, she was chosen as abbess. She lived for fifty-six years in the monastery, and was granted the gift of raising the dead. In her old age, a persecution of Christians arose, and Eudocia was beheaded along with many others. "Here is a wonderful example of how a vessel of uncleanness can be purified, sanctified and filled with a precious, heavenly fragrance by the grace of the Holy Spirit" (Prologue).

     Praise the Lord (Psalm 150:1). Once, I took a two-week class with the late Dallas Willard. He began with two instructions. Each of us was to sleep 10 hours a night and we were to find a lonely place and shout Psalms 145-150 to the Lord. He explained that fatigue was one of the greatest problems in the North American church today, especially among church leaders. Fatigue hinders our ability to pay proper attention to things, especially to our own hearts and to the quiet movements of God's Spirit. Willard also explained that praising God is difficult. We resist. It helps if our bodies lead the way. Further, the ending of the book of Psalms is raucous. It demands energy. Sitting quietly at the kitchen table whispering these psalms just won't do. At the end of the Psalter, we are given a glimpse of what is happening everywhere, all the time: the worship of God. Psalm 150 is probably the most challenging of all the psalms: it's not about you, it's not about me, it's about God; all about God! Why do Christians gather for worship services? Not primarily for our own sake, but because God is worthy of our worship. This psalm gives us the basics of worship. First, where is God to be praised? In his sanctuary, in his mighty heavens, of course. This is God's throne room from where he rules the universe. Remembering where he is causes us to look up to him and away from ourselves. Second, why should we worship him? "Praise him for his acts of power; praise him for his surpassing greatness." This is a summation of his powerful rule and provision. We are allowed to fill in some details from our own lives. Third, the 'how of worship' gets a bit chaotic. "Praise him with the sounding of the trumpet, praise him with the harp and lyre, praise him with timbrel and dancing, praise him with the strings and pipe, praise him with the clash of cymbals, praise him with resounding cymbals." As I said, its raucous. All the stops are pulled out. Finally, the psalm asks 'Who? Who should praise the Lord?" And the answer is: everything. "Let everything that has breath praise the Lord. Praise the Lord." A lot has been said about God in all these psalms; we know the reasons to praise God. Just do it. Our praise of God is more than music, more than worship services. We believe that everything Christians do ought to be worship. 'We are to offer our bodies as living sacrifices" (Romans 12:2). Everything is to be done to the glory of God (1 Cor. 10:31). Such living is normally fuelled by communal worship services. What keeps you from 'just doing it.' Find ways to pay more attention to God and to yourself. And praise the Lord! Just do it! As you journey on, go with the blessing of God: "May God himself, the God who makes everything holy and whole, make you holy and whole, put you together—spirit, soul, and body—and keep you fit for the coming of our Master, Jesus Christ. The One who called you is completely dependable. If he said it, he'll do it" (1 Thessalonians 5:23).

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

Last November Nick and John introduced Dimitra Fimi, the magnificent maven of Tolkien Studies and Professor of Fantasy and Children's Literature at the University of Glasgow, to students of J. K. Rowling's work. In that discussion, ‘Reading Rowling as Myth Maker and Myth Re-Writer: A Conversation with Dr Dimitra Fimi,' she shared her thoughts about Rowling's creative use of mythology in Harry Potter but especially in the Cormoran Strike series.The Hogwarts Professor team asked her to join us again because of Rowling's yuletide charm bracelet gift to Strike fandom and the recent announcement of the Strike 9 title, Sleep Tight, Evangeline. Her insights about the Longfellow poem as a possible even likely source of the next book's epigraphs are engaging, but it is her expertise in the arcane area of miniature books as well as mythology and the light each shines on the two items attached to the last link of the charm bracelet that open up exciting possibilities.Her idea is that the Psalter on the ninth link of the charm bracelet may actually be, unlike the other tokens on the bracelet's nine links, an object that will play a part in the story, a miniature book. It turns out that one inch high books were something of an industry as curios in the 19th and early 20th century, a means of demonstrating technological mastery.Dr Fimi discussed several projects she has been a part of in conjunctions with nano-technologists and the librarians at the University of Glasgow's special collections division. The one that has the most obvious link to English literature is the ‘Tiny Alice project,' a contemporary effort to minituarize Lewis Carroll's Alice stories to unfathomable minuteness:The Tiny Alice Project has produced one of the world's smallest books: a tiny reproduction of Lewis Carroll's children's classic Alice's Adventures in Wonderland (1865). All 78 pages and 26,764 words of the story have been transposed on to a tiny silicon chip, with each page just the width of a human hair (60 microns). Each individual letter is just two microns high, and made from pure gold!Click on the icons below to find out more about the project, the technology behind it, and Lewis Carroll and his interest in the minuscule. Via the tabs above you can also discover the long tradition of miniature books, and teaching resources.Clip: Twixter link to tweet aboveYou can read Dr Fimi's write-up of ‘Tiny Alice' and the Miniature Book exhibition she curated at the University of Glasgow to highlight their special collection of these treasures at her 2019 blog post about them. Pictures that include annotated miniature books — copies in which their owners made notes in the miniscule margins of the printed pages — can be seen here.Later this week, Nick will be sharing his thoughts on Robert Browning's The Ring and the Book as the Ironbridge Murder story's template within Hallmarked Man, John, Nick, Sandy Hope, and Ed Shardlow will be parsing the ring within Strike8's Part Seven, and more about Longfellow's Evangeline — stay tuned!The Ten Questions Guiding Today's Conversation with Dr Fimi with the Necessary Links for Fun Follow-Up:(Intro) So everything Serious Strikers are thinking and talking about this month made me think of you, Dimitra, and to write you hat-in-hand with an invitation for your return to HogwartsProfessor to share your perspective, knowledge, and first impressions. Thank you for making time to join us!1. (John) Jumping right in, then, two of the charms on the Strike9 or ‘Evangeline' bracelet are Fimi areas of unique expertise: the Psalter and the Head of Persephone. I had urged readers to read your Miniature Books in Children's Fantasy at A Kind of Elvish Craft: The Dimitra Fimi Substack Site in the links after our conversation here last November but I confess to being surprised still when you asked for the dimensions of the Psalter charm after Nick and I posted our thoughts on the subject. For those who haven't read your ‘Miniature Books' post, please share how one of the world authorities on the writing of J. R. R. Tolkien became interested in the smallest of texts, the ‘Little Books' of 19th century printing.2. (Nick) So you asked for the dimensions of the Psalter, you weren't thinking as we were that the Psalter charms would be a box holding a folded up paper with a psalm, maybe two, inside it. You're thinking it might actually be a complete Coverdale Psalter? Is that possible?3. (John) What Nick and I hope to contribute to the nascent field of Rowling Studies, as you know, is a refocusing of the scholarship and the serious reader attention about her work on to her Lake Springs -- the biographical part of story inspiration -- her Shed Tools or intentional artistry, and the Golden Threads, the plot points and themes that run throughout her work, i.e., to bring Rowling Studies more in line with all literary scholarship about notable authors, living and dead.One of the Golden Threads we talked about in our Kanreki series last summer was the ‘Embedded Text,' the books inside a book topos that is in almost every book Rowling writes (Kanreki Golden Thread posts one and two). Detective fiction is always about an embedded text, the narrative ‘written' by the criminal to prevent the detective from reading the real story of what happened and Rowling-Galbraith often makes this narrative an actual book (Dumbledore Chocolate Frog Card, Tales of Beedle the Bard, Bombyx Mori, Talbot's ‘True Book,' The Predictions of Tycho Dodonus, etc.). How do you think a Psalter miniaturized book would appear in a Strike novel?4. (Nick) Has an author used a miniaturized book before in this way? Were there 19th Century Psalters that people wore as talismans or carried as the original Pocket Books?5. (John) And what about the Head of Persephone charm on that bracelet? It's on the ninth and last link, paired with that Psalter. You shared your first thought about the Persephone charm, a hopeful note, on the comment thread here. As our go-to authority on Greek mythology, I'm dying to know more of your thinking about (a) the specific charm and its relation to the Cupid and Psyche myth-template to the Strike series, (b) its pairing with the Psalter, and (c) its position as the last charm on the bracelet. Do you still think it's a sign that Robin will survive Sleep Tight, Evangeline?6. (Nick) As someone immersed in mythological studies and more than familiar with Rowling's use of myth, do you think the Jungian interpretation of that myth as the ‘actualization of feminine identity' is a better lens through which to read that embedded text or is the Spenserian lens of Eros/Anteros, False Cupid and Cupid more helpful? Or is this not a case of Either/Or but Both/And? Valentines Day Special7. (John) Rowling is a close reader and admirer of J. R. R. Tolkien, though that is more evident in the clear pointers to his work in her own work than from her interviews. How does her use of myth contrast with that of Tolkien and Lewis? (See John's 2008 post about Rowling's debts to Tolkien and the two part podcast with Tolkien scholars and Rowling Readers Dr Amy H Sturgis and Dr Sara Brown here and here for more on that influence.)8. (Nick) In an in-person meeting with UK Serious Strikers last week, Rowling shared with them and later via X with everyone the title of the ninth Strike novel, Sleep Tight, Evangeline. We're pretty sure that title refers to a song by an American Blues group called ‘The Whiskey Shambles' (story of the hunt, why Whiskey Shambles is a good bet). There is a famous poem, though, by Henry Wadsworth Longfellow called ‘Evangeline,' one perhaps not as famous as ‘Aurora Leigh' or ‘The Ring and the Book,' other texts Rowling may have used as back-drops to her novels, but still another poem very famous in its own time akin to those epics. Is its subject matter as good a match-up with the possible direction of Sleep Tight as the Victorian poetry back-drop is with other Rowling models?9. (John) You're a native Greek speaker; what does ‘Evangeline' mean in Greek? Is it a common name in Greece or is it a ‘Virtue Name' in the Puritan tradition of grace-filled names (cf., Credence Barebone is probably a reference to an Englishman named “Praise-God Barebone, whose son Nicholas may have been given the name If-Jesus-Christ-had-not-died-for-thee-thou-hadst-been-damned[3]“).10. (Nick) Don't leave before trying to tie together the pieces of this conversation! Is there a thread joining the Psalter, the Head of Persephone, miniaturized books, and the title Sleep Tight, Evangeline?Dimitra Fimi is Professor of Fantasy and Children's Literature at the University of Glasgow and Co-Director of the Centre for Fantasy and the Fantastic. Her Tolkien, Race and Cultural History won the Mythopoeic Scholarship Award for Inklings Studies and she co-edited the critical edition of A Secret Vice: Tolkien on Invented Languages which won the Tolkien Society Award for Best Book. Her Celtic Myth in Contemporary Children's Fantasy won the Mythopoeic Scholarship Award in Myth and Fantasy Studies. Other work includes co-editing Sub-creating Arda: World-building in J.R.R. Tolkien's Work, its Precursors and its Legacies and Imagining the Celtic Past in Modern Fantasy. She has contributed articles for the TLS and The Conversation, and has appeared on numerous radio and TV programs.When the rightly famous and beloved ‘The Great Courses' series decided to offer a Lord of the Rings entry for their catalog of the very best in scholarship for adult-learners, they asked Dimitra Fimi to create ‘The World of J. R. R. Tolkien,' one of their most popular courses and one you can enjoy in an Audible edition.Links Promised in Conversation:A Kind of Elvish Craft: The Dimitra Fimi Substack Site* Miniature Books in Children's Fantasy* Parabasis: A Tribute to Dionysis Stavvopoulos* On Tolkien's Letter 131 (4): “Romance” vs. ScienceDimitra Fimi articles at ‘The Conversation'* After 150 years, we still haven't solved the puzzle of Alice in Wonderland (2015) 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

Welcome to Day 2798 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2798 – Wisdom Nuggets – Psalm 113:1-9 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2798 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred ninety-eight of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title of today's Wisdom-Trek is: The Hallel Begins – The High God Who Stoops Low Today, we cross a significant threshold in our journey through the Psalter. We are stepping into Psalm One Hundred Thirteen, covering the entire hymn, verses one through nine, in the New Living Translation. To understand the shift we are making today, we need to look back at the trail we have just hiked. For the last two days, we have been trekking through Psalm One Hundred Eleven and Psalm One Hundred Twelve. Those two psalms were a matched pair—twin "acrostic" poems that functioned like a classroom. They taught us the "A to Z" of God's character and the "A to Z" of the godly person's character. They were wisdom psalms, designed to be studied, pondered, and memorized in the quiet of the study hall. But today, the bell rings, and the class is dismissed. We are moving from the study hall to the Festival. Psalm One Hundred Thirteen marks the beginning of a special collection known as the "Egyptian Hallel" (Psalms One Hundred Thirteen through One Hundred Eighteen). These six psalms were, and still are, the liturgical soundtrack of the Passover Seder. They celebrate God's deliverance of Israel from Egypt. In Jewish tradition, Psalms One Hundred Thirteen and One Hundred Fourteen are sung before the Passover meal, and Psalms One Hundred Fifteen through One Hundred Eighteen are sung after the meal. This means that on the night Jesus was betrayed, just before He went to the Garden of Gethsemane, He likely sang these very words with His disciples. So, as we read this psalm, we are not just reading poetry; we are stepping into the Upper Room. We are hearing the song that fortified the Messiah for the cross. The theme of this psalm is a magnificent paradox. It presents Yahweh as the God who is Infinitely High—seated above the nations and the heavens—yet who insists on stooping Infinitely Low to lift the poor from the dust and the barren woman from her grief. It is the theology of the Great Descent. So, let us lift our voices with the choir of history and begin the Hallel. The first segment is: The Call to the Servants: A Praise Without Borders. Psalm One Hundred Thirteen: verses one through three. Praise the Lord! Yes, give praise, O servants of the Lord. Praise the name of the Lord!  Blessed be the name of the Lord now and forever.  Everywhere—from east to west— praise the name of the Lord. The psalm opens with the signature shout of the Hallel: "Hallelujah!" ("Praise the Lord!"). But notice...

Happy Valentine's Day!Mrs Murray met the UK StrikeFans.com contingent and Badly WiredLamp (“and friends”) on Thursday to talk about the Cormoran Strike novels. Yesterday, Friday the 13th, Rowling tweeted about the secret she had told them — the title of Strike9:Nick Jeffery found the most likely source of the title Sleep Tight, Evangeline, assuming it is not an anagram, in six minutes:BadlyWiredLamp who was at the Rowling meeting congratulated Nick on twixter seven minutes later: “Well done for finding it Nick!” with a hand salute emoji. Which semi-confirmation from a witness suggests he is spot on.Even more impressive, Nick wrote up a flash post about The Whiskey Shambles and other ‘Evangeline' possibilities at the HogwartsProfessor weblog, ‘Sleep Tight, Evangeline – Title Release for Strike 9.' Nick and John will be discussing this news as well as the Psalter and Head of Persephone charms with miniature book, Tolkien, and mythology expert Dimitra Fimi this weekend for a post here next week. See her ‘Miniature Books in Children's Fantasy' to prepare for that conversation. Stay tuned!But it's Valentine's Day! John and Nick celebrate this Hallmark Holiday with a journey through the Cormoran Strike novels' V-Day celebrations and a discussion of the various Valentines and Cupid's in the story, with special emphasis on the Cupid and Psyche myth that Rowling has suggested is the series story template.That suggestion came the week after Hallmarked Man's publication in the first of her Public Service Announcements to “Robin and Strike fans:”This image came as a surprise even to Hogwarts Professor subscribers because, though we have been writing and talking about the Cupid and Psyche myth as one of the mythological templates behind the Strike series since early 2021, it was the first time Rowling had acknowledged this publicly. Since the September revelation of this connection by the author and the appearance of the head of Persephone at the end of her Strike9 clues Christmas Charm bracelet, Strike fandom is now on board with the idea. Which on-boarding Nick and John celebrate with this Hearts and Flowers conversation, in which:* Nick reviews the Valentines Day events in the Strike series, the importance of which makes 14 February to Serious Strikers what Halloween is to Harry Potter fans;* John discusses the post American Bar office scene in Troubled Blood that let the cat out of the bag about the Cupid and Psyche myth just beneath the Strellacott romance;* Nick updates that with Rowling's PSAs and charm pointers to the Trials of Psyche in Robin's story;* John lays out how and where Hallmarked Man features Valentine Longcaster, the character with the Cupid name, and a Valentine's Day conflict with dogs to Guard the Gates of Hell (from charting Parts Five and Six);* Nick journeys back to Cuckoo's Calling and explains how Lula Landry's death and Robin's first meeting with Strike are twist on Cupid and Psyche with Venus, Psyche, and Cupid, Hephaestus, and Ares all with their equivalents in Charlotte, Robin, and Cormoran;* John ups the ante of the conversation by bringing in Edmund Spenser and C. S. Lewis, two writers Rowling loves, both of whom wrote stories that turn on Cupid and Psyche, and suggesting that Galbraith, in using the Eros-Anteros distinction of those writers in the Strike series is answering allegorically the core question of human life: whether to focus the soul on the ephemeral body and its desires or on the noetic faculty of soul, the Heart, logos within us;* Nick and John then discuss Robin and Strike's individual relationships Cuckoo to Hallmarked in light of Cupid-False Cupid and taking turns going through the Strike novels with a look at the principal murder victim and murderer and their respective relationships;* John shares the Jungian interpretation of Cupid and Psyche as the mythic representation of feminine actualization, the chrysalis of female identity;* And more!Below are the links to posts on this subject mentioned in their back and forth and to a translation of the original myth. Happy Valentines Day — and stand by for more discussion of Sleep Tight, Evangeline, the Psalter and Persephone Charms, and all things Strike and Mythology with Dimitra Fimi.Links Mentioned in the Valentines Day Celebration Conversation:Rowling Points to Myth of Cupid and Psyche in order to Console Strike Fans Disappointed with Hallmarked Man (8 September 2025, Nick Jeffery)Nick shares the context of Rowling's tweet (fan disappointment!) and the background information about the illustration she chose for it.The Most Pleasant and Delectable Tale of the Marriage of Cupid and Psyche (Apuleius)A translation of the Silver Age Latin tale from Apuleius' Golden Ass.A Mythological Key to Cormoran Strike? The Myth of Eros, Psyche, and Venus (22 April 2021, John Granger)The first post to discuss Rowling's use of this specific myth within Cormoran Strike, it is essential reading and comes in four parts:* a discussion of Rowling's stated beliefs about the soul and how it is the focus of her story-telling,* a review of her psychological artistry in Potter and the post Potter novels and screenplays,* a synopsis of the Eros and Psyche myth, and* a point to point look at the parallels in the story thus far with speculation about novels to come.Robin's Two Perfumes: The Meaning of Philosychos and Narciso (9 June 2021, John Granger)The names of Robin's baseline perfume, Philosychos, and the one she and Strike choose at story's end, Narciso, both point less to the bedroom than to Robin's allegorical, psychological, and mythological role as Psyche in the series.Erich Neumann in his Amor and Psyche: The Psychic Development of the Feminine describes this discipline as a “prohibition against pity” which “signifies Psyche's struggle against the feminine nature.” …Psyche's last trial involves her having to confront death, a “marriage” to which she was condemned as a sacrifice at the story's start, a meeting she can only survive by transcending her feminine qualities of nurturing and pity. She must become, if only temporarily, a narcissist to pass through Hades and return to the world of the Sun and to Cupid. The myth, in Jungian lights, is about her transcending the accidental self, here her feminine and sexual relation to Eros or Cupid, for “ego-stability” leading to “individuation,” ascent to the greater, immortal Self.Robin as resident psychologist and loving soul is the Psyche-cipher of the Strike mysteries. She differs from the relatively passive Human Beauty of the myth in her active and determined “struggle against the feminine nature,” her “What. I. Do!” She not only wrestles with her desires for domesticity and maternity in her thinking but stands up to Strike-Cupid in their Valentine's Day Street Fight and demands his respect or at least more considerate behavior. But she is still struggling with her difficulty to be the narcissist rather than the Great Mother when circumstances and her heroine's journey of psychological individuation demand that.Reading Rowling as Myth Maker and Myth Re-Writer: A Conversation with Dr Dimitra FimiNick Jeffery and John Granger converse with Dr Dimitra Fimi about Harry Potter, Cormoran Strike, Tolkien, Jane Eyre, and the Mythological Artistry of J. K. Rowling, Hogwarts Saga to Hallmarked ManThe Hallmarked Man's Mythological Template‘Cupid and Psyche's importance for grasping the depths of Strike 8, from the “necessity” of the Silver Vault and the three men in Robin's life, to spaghetti carbonara and ‘Maid of the Silver Sea'Ink Black Heart: The Mythic Backdrop (10 September 2022, John Granger)What Rowling is depicting in Robin's journey through the events and mystery of Ink Black Heart include a trap set by Venus, one that takes Robin to a personal and professional underworld or hell, her survival and endurance of every temptation by her determination to be steely rather than empathetic, especially with respect to a certain “lame fellow” (!), and her re-surfacing from hell a changed person, one worthy of begrudging Venereal approval (or Zeus' intervention — Rokeby!).Ink Black Heart: Strike as Zeus to Robin's Leda and Cupid to Mads' Psyche (10 November 2022, John Granger)These traditional portrayals of the every person's human and divine aspects, soul and spirit as man and woman in dynamic, cathartic relationship — think Romeo and Juliet, Redcrosse Knight and Una, Cupid and Psyche — are perhaps, with her alchemical symbolism, sequencing, and coloring, Rowling's greatest literary ‘reach' and achievement in the Strike series, albeit one largely lost on her her vast reading audience. The deliberate conjunction-melange of archetypal psychology, mythology, and spiritual allegory in these novels is, especially in combination with her hermetic artistry, intertextual playfulness (Aurora Leigh!), and chiastic structures, testimony to the author being one of the most accomplished and challenging writers of the age in addition to the most popular (and least well understood, even by her fans).Hallmarked Man: Freemasonry and J. K. Rowling (7 February 2024, Nick Jeffery)The Royal Arch degree is unique in England for including the ceremony of “Passing the Veils” symbolising the path to enlightenment that a mason undergoes as he progresses in the craft. Given Peter Rowling's upward social mobility from working class apprentice to engineer and moving from the Bristol suburbs to middle class Tutshill, it isn't beyond reason to wonder if Peter might have been tempted by the social and career advantages that freemasonry might have offered him and exposed a young Joanne to some of the symbolism.Edinburgh, as well as being the home of the Grand Lodge of Scotland, is also home to if not the oldest lodge in the world, then at least the one with the oldest records. Lodge of Edinburgh (Mary's Chapel) No. 1 has minutes of meetings from 31st July 1599. There have long been arguments between this Lodge and the one in Kilwinning on the other coast of Scotland as to which is the oldest. (see IVº of the Rite of Baldwyn above)J. K. Rowling's ‘G-Spot' and ‘Triple Play:' The Lake & Shed Secret of Her Success (21 September 2024, John Granger)I want to try tonight to explain as succinctly — and as provocatively — as possible why I think Rowling's ‘Lake and Shed' metaphorical explanation of how she writes offers a compelling reason for both why she writes and why readers around the world love her novels the way they do. I call this her ‘G-Spot' and ‘Triple Play' because it is her point of singular genius, the defining quality that separates her from contemporary story-tellers, which involves ‘Shed' artistry of three particular literary tools, all subliminal, which work together to achieve her aims.The Hallmarked Man's Flood of Names, Characters, and Plots (22 September 2025, John Granger)Rowling's seven Shed tools — psychomachia, literary alchemy, ring composition, misdirection towards defamiliarization, Christian symbolism, mythology, and inter-intratextuality (writing about reading and writing) — are all about the transformation of the human soul by cathartic experience in the imaginative heart, i.e., our spiritual reorientation. These traditional tools alone don't do it, of course; her capacity for creating archetypal characters that we care about in profound fashion is what gives the tools their grip on the heart.But, if a writer uses these tools in his or her Shed, the game being played and its stakes are not in question. Everything Rowling has written to date, with greater or lesser success (largely dependent on her control of the final product, cough*Warner Brothers*cough), shares this aim. Her global popularity testifies that much more often than not she hits her target to the delight of her readers.I assume this was her aim in Hallmarked Man. It's early days on the full exegesis of Strike8 in light of Rowling's Shed tools, Lake springs, and Golden Threads, but there are encouraging signs. My third reading of the book included my first ‘Aha!' moments with respect to the mythological template of the series, the Shed tool Rowling was openly urging her readers to think about in her recent Cupid and Psyche tweet.Jungian Interpretations of ‘Cupid and Psyche:'* Erich Neumann: Amor and Psyche: The Psychic Development of the Feminine (A Commentary on the Tale by Apuleius)* Paul Diel: Symbolism in Greek Mythology: Human Desire and Its Transformations (A “psychological study of the symbols condensed in the fate of the mythological hero”)* Robert A. Johnson: SHE: Understanding Feminine Psychology (An interpretation based on the myth of Amor and Psyche and based on Jungian mythological principles)* Marie-Louise von Franz: Golden Ass of Apuleius: The Liberation of the Feminine in Man (originally A Psychological Interpretation of The Golden Ass of Apuleius)‘Tamspells' Point to Point Correspondence List of Events in the Strike-Ellacott Novels and the Myth of Cupid and PsycheThe list ‘Tamspells' made will be Nick and John's starting point in their upcoming conversation with her about how to see the myth beneath the surface of the storyCupid and Psyche Myth Highlights to Look for in Your Review at Home of the Strike Series:* Jealousy of Venus* Psyche's Wedding/Funeral March to Mountain Crag* Psyche Rescued by Cupid, stuck with his own arrow* Retreat to Hidden Castle, Love in Darkness* The Two Sisters* The Confrontation with Lamp and Knife* Psyche's Return Home; Death of Sisters (Pan cameo)* Psyche's Search for Cupid/Venus: Ceres Interview* Brought to Venus (Worry and Sadness)* First Trial: Seeds and Grains (Ant)* Second Trial: Wool from Golden Sheep (Reed)* Third Trial: Crystal glass for Black Stygian water (Zeus, Eagle)* Persephone Odyssey: Box for Beauty (Tower instructions)* Barley Cakes for Cerberus and Two Coins for Charon* Must ignore: “a lame man driving a mule loaded with sticks, a dead man swimming in the river that separates the world of the living from the world of the dead, and old women weaving.”* Meal in Underworld with Persephone* Return Trip, Falling to Temptation* Cupid intervention; intersession and deal with Zeus* Olympian Court Date* Marriage of Cupid and Psyche post Ambrosia, birth of PleasureStrike Novel Victim Eros Anteros Murderer Eros Anteros Cuckoo's Calling Lula Landry Evan Duffield Marlene Higson,Yvette Bristow, Guy Some, Jonah Agyuman John Bristow Alison Creswell Yvette Bristow The Silkworm Owen Quine Kathryn Kent Leonora/Orlando Elizabeth Tassel Michael Fancourt Owen Quine? Career of Evil Kelsey Platt Rock Band Leader Ray Williams, (Hazel Furley) Donny Laing Rhona Bunyan, hostage women Agnes Waite Lethal White Jasper Chiswell Ornella Seraphin, Kinvara Patricia Fleetwood Raphael Chiswell Kinvara Hanratty Ornella Seraphin Troubled Blood Margot Bamborough Paul Satchwell Roy/Anna Phipps Una Janice Beattie Steven Douthwaite/Diamond Dead Mother Dennis Creed Louise Tucker Agnes Waite Ink Black Heart Edie Ledwell Philip Ormond? Joshua Blay, Grant Heather Ledwell Gus Upcott Anomie/Paperwhite, Vikas BhardwajMorehouse Katya Upcott The Running Grave Daiyu Wace, Kevin Pirbright (Jacob) Louise Pirbright Abigail Glover Patrick, Baz Jennifer Wace The Hallmarked Man Tyler Powell Anne-Marie Morgan Chloe Griffiths/Jolanda Lindvall Ian Griffith Jolanda/Sapphire Rita Lindvall? 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

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, joined Nick and John to discuss the Charm Bracelet that J. K. Rowling posted on her Twixter home page as a Christmas gift to her readers. She said that that the thirteen charms on nine links were a set of clues about the next Strike novel, the ninth in a ten book series.In the first Part of Elizabeth, Nick, and John's conversation, they discussed Rowling's charm bracelet history, speculated about why she posted this picture when she did, decided to look at each charm on the bracelet for its stand-alone meaning and its place in the nine link set, and to read the whole series as if it were a ring composition, one reflecting a nine Part structure in Strike 9. They then made deep dives into the details of each charm: the heart shaped box containing a ‘You and Me' engagement ring, a golden diamond-laden egg, a foul anchor, two angels, and a Trojan horse.In this second Part of that conversation, the trio of Serious Strikers continue with the remaining charms on the bracelet, namely, a Jack-in-the-box, an Hourglass, a White Rose and Crocodile, a Corvid head, and a Psalter paired on the last link with the Head of Persephone. They share their thoughts, too, about the bracelet as a symbolic integer and its ring meaning.The notes below are in support of references they make mid-flight and to other resources of interest to Magic Charm Decoders! Enjoy.Thank you to all our subscribers with special gratitude and appreciations for our paid subscribers; you are the wind in our sails, the heat from our vents… Serious Strikers are reading Browning's The Ring and the Book, charting Hallmarked Man Part Six, and reviewing the Myth of Cupid and Psyche to look for parallels in the Strike-Ellacott series. See you soon!Jack-in-the-Box Charm* Rowling claims this as her favorite charm (Nick and John in the conversation mistakenly attribute this preference to the Psalter charm):* Badly Wired Lamp ID'd it* Is it a devil — or a Racoon?* The jack in the box toy, the 'Jack' being a devil, was invented in Germany in the 16th century as a mockery of the Roman Catholic doctrine of the Real Presence of Christ in the Eucharist. * The shape of this charm, the golden circular center in the inside of the open box top, represents the transcendent spiritual realm and the square bottom with its four directions, the fallen world. The ‘jack' devil lives in the latter but is from the former.* The charm is the third latched object in the chain, the heart box and Trojan horse preceding it and the psalter at chain's end following it — which means the ring latch and center are latched objects with surprises inside. The two interior objects at center have deadly surprises and the beginning and end eternal life interiors. The symbolism here is of the human being and its capacity via choice for either spiritual perfection in sacrificial love (anteros) or consumption by individual desires (eros). The thing hidden inside, man's spiritual capacity or heart, is either light or darkness, the inside bigger than the outside. (John)* What is the Strike 9 connection, the analogue to the demonic Jack in the box? Is it RFM? Uncle Ted? Ilsa's husband Nick? Polworth?* The Jack's position is at the center of the bracelet and between the hourglass and the Trojan horse. So it's placed between cleverness and craftiness and things that we can control and bad surprises, but also time, because we can't control time. (Elizabeth)Hourglass Charm* tempus fugit ‘like sand in an hourglass'* memento mori* infinite symbol* The Strike series may be a collection of mystery-story genres, each one illustrating a unique type of story, different from all the others while keeping the same core of characters and overarching narrative (cf., Rowling's note in The Running Grave acknowledgements that that book was her “cult” book). The hourglass, then, may be Rowling's pointer to Strike9 being a suspense drama in which the good guys not only have a challenging mission (find and rescue the missing Robin, Strike, Lucy, Pat, whomever) but have to do it before a literal deadline arrives. The Ticking Clock plot device.* If the Jack at link five is the center of the bracelet ring of nine links, how does the hourglass mirror the Trojan horse? It's two parts? The deadline aspect? “Reveal the crazies inside before the hourglass empties”?White Rose Charm* White Rose of Yorkshire* The interior of the flower charm is a literal Turtleback or ring composition diagram.* White Rose of Dante: Paradiso Cantos XXXI and XXXIIThe true home of all the blessed is with God in the Empyrean, a heaven of pure light beyond time and space. Dante sees the blessed systematically arranged in an immense white rose: like a hologram, a three-dimensional image, the rose is formed from a ray of light reflected off the outer surface of the Primum Mobile (30.106-17). The queen of this white rose is the Virgin Mary, traditionally represented as a rose herself (see Par. 23.73-4). This celestial rose recalls large rose windows of Gothic cathedrals, many of which are dedicated to Mary. The image of the rose, often red, is also used to represent Christ or, in other contexts, earthly love. The white rose is symmetrically structured according to various criteria, including belief, age, and gender. One half of the rose, already full, holds those who, according to Christian tradition, believed in Christ to come (the blessed of the Hebrew Bible); the other half, with only a few seats still unoccupied, contains those who believed in Christ already come (saved Christians). Two gendered rows mark this division of the rose in two halves. In the row below Mary appear women of the Hebrew Bible (Eve, Rachel, Sarah, Rebecca, Judith, Ruth, and unnamed others); Beatrice is seated next to Rachel, on the third row from the top. Opposite Mary, John the Baptist heads a row of men containing Francis, Benedict, Augustine, and other Christian fathers. Mary is flanked by Adam (first man) and Moses on one side, and Peter (first pope) and John the Evangelist on the other. John the Baptist is flanked by Lucy on one side and Anna, the mother of Mary, on the other. While only adults are seated in the upper section of the rose, below a certain line the rose contains souls of blessed children, their precise location based not on their own merits (since they lacked the power of free will) but on predestination. As physical laws do not apply in the Empyrean, Dante's ability to see these figures is not diminished by distance (30.118-23; 31.76-8).* White Rose of Mockingjay (Hunger Games finale)The prevailing symbol of Catching Fire and the most meaningful token the Christ figure of the series gives Katniss is a pearl, the solid-light symbolism of which we've discussed before. I think Commander Paylor's name may be our last Madge-Pearl-Mags name reference in being a “pale orb.” That gold and pearls have a similar translucency and metaphysical correspondence with the ‘Light of the World' make the twin possibilities that much more rich — and Commander Paylor's ascending to Panem's Presidency that much more meaningful and appropriate.Katniss steps into the Garden with the Pearl's blessing (“on my authority”) and discovers roses of every possible color. There are red, of course, and “lush pink, sunset orange, and even pale blue.” She knows what she wants, though; the rose colored like light, the white rose, Dante's symbolic prelude to the beatific vision and transcendence. Just as she cuts the “magnificent white bud just about to open” “from the top of a slender bush” (ibid, p. 355), the manacled, “pale, sickly green” President Snow, our snake in the Garden, speaks.“The colors, are lovely, of course, but nothing says perfection like white.”Our story Satan, you recall, left her a white rose in District 12 in chapter 1 and dropped roses with the bunker buster bombs in Part 1 to terrify Katniss. Now we know why. He was taunting her with her end, that as a seeker's soul he knew her goal was perfection in Christ and taunted her with it, especially when he held Peeta-Christ and understood the cartharsis and chrysalis she would have to pass through to claim it herself. Now that she is in the inner sanctuary, the High Place, he tells her the truth she could not hear anywhere else, the final, ugly truth about the cause for which Katniss had sacrificed everything. Snow reveals, just as Peeta had told her at the story's start, that she was deceived by those she trusted. President Coin killed Primrose with a weapon designed by Gale.Having been to the Absolute center, the world navel, and taken away the beatific vision as a white rose, Katniss is no longer a seeker but the resolution of contraries, an androgyn of justice and mercy. She is above right and wrong now as the phoenix-mockingjay and hears the voice of the “murderer” on the Hanging Tree at last. She deceives President Coin at the Victors Meeting as something of an avenging angel; she becomes a murderer herself by assassinating President Coin. Peeta-Christ comes down from the tree as her savior once again and prevents her suicide via Nightlock by his out-of-nowhere intervention.* Why does the White Rose share the seventh bracelet link with a crocodile? Faerie Queene!Crocodile Charm* The Crocodile in Shed, crocodile skin handbags (Hallmarked Man) “Maybe the4 crocodile or whatever they're keeping in the shed's chewed its way out,” said Strike. “ (Chapter 22, p 176; center chapter of Part 2)* Crocodile entry, Cirlot's Dictionary of SymbolismCrocodile Two basically different aspects of the crocodile are blended in its symbolic meaning, representing the influence upon the animal of two of the four Elements. In the first place, because of it viciousness and destructive power, the crocodile came to signify fury and evil in Egyptian hieroglyphics (19); in the second place, since it inhabits a realm intermediate between earth and water, and is associated with mud and vegetation, it came to be thought of as an emblem of fecundity and power (50). In the opinion of Mertens Stienon there is a third aspct, deriving from its resemblance to the dragon and the serpent, as a symbol of knowledge. In Egypt, the dead used to be portrayed transformed into crocodiles of knowledge, an idea which is linked with that of the zodiacal sign of Capricorn. Blavatsky compares the crocodile with the Kumara of India (40). Then, finally, come the symbols of Inversion proper and of rebirth. (67)* Lyndy Abraham's Dictionary of Alchemical Imagery entry for ‘Crocodile:'Crocodile The mercurial *serpent or transforming arcanum in its initial chthonic aspect during the dark, destructive opening of the opus alchymicum. Like the *bee, the crocodile was classified as a serpent in te bestiaries of the sixteenth and seventeenth centuries. The amphibious nature of the crocodile made it an apt symbol for the dual-natured *Mercurius. When Lepidus in Shakespeare's Antony and Cleopatra says, ‘Your serpent of Egypt is bred of your mud by the operation of your sun; so is your crocodile' (2.7.26-7), he is referring to the generation of gold in the earth, and the generation of the mercurial serpent through the heat of the secret *fire or ‘sun'. With the phrase ‘operation of your sun' Lepidus also alludes to the final law of the alchemical Emerald Table: ‘That which I had to say about the operation of the Sun is completed' (48)* Sandy Hope on Crocodile symbolismIsis Church crocodile in Faerie Queene: Book 5, Canto VIIBook V Canto vii. The speaker praises the virtue of justice and cites Osyris as an example of the just man. His wife, Isis, represented equity and to the Temple of Isis Britomart and Talus come to spend the night. Talus, however, is not allowed into the temple. Britomart enters and sees a statue of Isis with her foot on a crocodile. The temple is also full of the priests of Isis who are not allowed to drink wine as it leads to rebellion. Britomart sleeps under the statue of Isis and dreams that the crocodile comes alive and threatens the Goddess. The Goddess subdues the crocodile and it becomes meek and then impregnates the Goddess. She gives birth to a lion which conquers all other beats. Britomart awakes and tells her troubling dream to a priest. He tells her that the crocodile represents Arthegall, Isis represents Britomart, and the lion their son whom they will conceive. Grateful for the interpretation, Britomart leaves and comes to Radigund's castle. Radigund and Britomart battle, Britomart is wounded in the shoulder, and finally Britomart beheads Radigund. Talus enters the castle and wreaks carnage on the Amazon women inside. Britomart finds Arthegall dressed, like other, in women's clothing. she is shamed by the sight, and it is not quite clear whether her suspicions that Arthegall has been unfaithful are confirmed or refuted. She finds Arthegall some armour, arms him, and the rest in the castle. during this time Britomart rules as a princess and reforms the Amazon society so that women are restored to proper subjection to men. Finally, Arthegall leaves to complete his quest against Grantorto. Britomart lets him leave because she knows that his success in this quest is important to restore his ego. After residing further at the Amazon castle she finally leaves to help keep her mind off the absent Arthegall.* The Spenser Encyclopedia entry for ‘Church of Isis:' (408) Clifford DavidsonWhen Britomart spends the night in the temple, she sees a ‘wondrous vision' in which she participates first as a votary of Isis and then as the goddess herself. Her devotion to the statue causes her to become Isis in her dream: she is serving at the altar when she sees herself transformed into Isis but wearing the royal robe. The crocodile awakens, devours the flames which threaten to destroy the temple, and threatens to eat Isis/Britomart until it is driven back by her rod. Then it seeks her ‘grace and love,' she yields, it impregnates her, and from their union she gives birth to a lion. As the Priest explains, the crocodile is Osiris (the Egyptian god of Justice) who sleeps under the feet of Isis ‘To shew that clemence oft in things amis,/ Restraines those sterne behests, and cruell doomes of his' (22), and who shows thereby the proper relation of justice and judgment to equity. The Priest also explains to Britomart that the crocodile is Artegall, ‘The righteous Knight,' who will settle the storms and ‘raging flames, that many foes shall reare' and restore to her the heritage of her throne, and who will give her a ‘Lion like' son (23), the new British monarchy of the Tudors.The crocodile is a symbol both of guile and of a regeneration that will affect future history. As guile, its relation to Isis is reminiscent of Vice figures under the feet of triumphing Virtues in medieval art. An iconographic association between the crocodile in its demonic aspect and medieval saints' legends derives ultimately – significantly for Spenser – from the classical figure of Britomartis (Miskimin 1978). In Plutarch's Isis and Osiris 50, it is linked to Typhon, the enemy of justice and order, while in Renaissance iconographic tradition it is often symbolic of the need for prudence (for one must be prudent to avoid the wily crocodile). Cesare Ripa's Iconologia (sv Lussuria) shows the nude Luxury (or Lechery) seated upon a crocodile, an interesting analogy to its phallic sexuality in Britomart's dream. Yet along with these primarily negative associations, there are also positive ones in the crocodile's identification with Osiris/Artegall/Justice and in the implication that Isis/Britomart/Equity is incomplete without her partner. The image contains its own contradiction, unresolved by the Priest.* Troubled Blood and Faerie Queene: Where Britobart and Artegall are used as stand-ins for Robin and Cormoran:Troubled Blood features several embedded texts, the most important of which is never mentioned in the book: Edmund Spenser's Faerie Queen. Serious Strikers enjoyed the luxury of not one but two scholars of Edmund Spenser who checked in on the relevance and meaning of Rowling's choice of the greatest English epic poem for her epigraphs, not to mention the host of correspondences between Strike 5 and Queen. Elizabeth Baird-Hardy did a part by part exegesis of the Troubled Blood-Faerie Queen conjunctions and Beatrice Groves shared her first thoughts on the connections as well. Just as Lethal White's meaning and artistry is relatively unappreciated without a close reading of Ibsen's Rosmersholm, so with Strike 5 and Faerie Queen.Elizabeth Baird-Hardy* Day One, Part One: The Spenserian Epigraphs of the Pre-Released Troubled Blood Chapters* Day Two, Part Two: The Spenserian Epigraphs of Troubled Blood Chapters Eight to Fourteen* Day Three, Part Three: The Spenserian Epigraphs of Troubled Blood Chapters Fifteen to Thirty* Day Four, Part Four: The Spenserian Epigraphs of Troubled Blood Chapters Thirty One to Forty Eight* Day Five, Part Five: The Spenserian Epigraphs of Troubled Blood Chapters Forty Nine to Fifty Nine* Part Six: The Spenserian Epigraphs of Troubled Blood Chapters Sixty to Seventy One* Spenser and Strike Part Seven: Changes for the BetterBeatrice Groves* Trouble in Faerie Land (Part 1): Spenserian Clues in Troubled Blood Epigraphs* Trouble in Faerie Land (Part 2): Shipping Robin and Strike in the Epigraphs of Troubled Blood* Trouble in Faerie Land (Part 3): Searching for Duessa in Troubled BloodJohn Granger:* How Spenser Uses Cupid in Faerie Queen and Its Relevance for Understanding Troubled Blood* Reading Troubled Blood as a Medieval Morality PlayCorvid Charm* Rowling Twixter headers: 12 January 2016, 9 April 2017 (Nick)* Fantastic Beasts reference? The Lestrange Family Motto features a crow and the ‘Lost Child' of that series is named ‘Corvus'* Crow Symbolism per Cirlot, Dictionary of Symbols:Crow Because of its black colour, the crow is associated with the idea of beginning (as expressed in such symbols as the maternal night, primigenial darkness, the fertilizing earth). Because it is also associated with the atmosphere, it is a symbol for creative, demiurgic power and for spiritual strength. Because of its flight, it is considered a messenger. And, in sum, the crow has been invested by many primitive peoples with far-reaching cosmic significance. Indeed, for the Red Indians of North America it is the great civilizer and the creator of the visible world. It has a similar meaning for the Celts and the Germanic tribes, as well as in Siberia (35). In the classical cultures it no longer possesses such wide implications, but it does still retain certain mystic powers and in particular the ability to foresee the future; hence its claw played a special part in rites of divination (8). In Christian symbolism it is an allegory of solitude. Amongst the alchemists it recovers some of the original characteristics ascribed to it by the primitives, standing in particular for nigredo, or the initial state which is both the inherent characteristic of prime matter and the condition produced by separating out the Elements (putrefactio) … In Beaumont's view, the crow in itself signifies the isolation of him who lives on a superior plane (5), this being the symbolism in general of all solitary birds. (71-72)* Lyndy Abraham's Dictionary of Alchemical Imagery entry for ‘Crow:' (49)Crow, crow's head, crow's bill A symbol of the *putrefaction and *black nigredo which is the first stge of the opus alchymicum. The old body of the metal or matter for the Stone is dissolved and putrefied into the first matter of *creation, the *prima materia, so that it may be regenerated and cast into a new form. The Hermetis Trismegisti Tractatus Aureus said of this initial stage of death and dissolution in the work: ‘The First is the Corvus, the Crow or Raven, which from its blackness is said to be the beginning of the Art' (bk. 2, 235). In his Aurora, Paracelsus wrote that when the matter has been placed in the gentle heat of the secret fire it passes through corruption and grows black: ‘This operation they call putrefaction, and the blackness they name the head of the Crow' (55). Thomas Charnock likewise wrote of the putrefaction: ‘The Crowes head began to appere as black as Jett' (TCB, 296). In Zoroaster's Cave the matter produced during this stage is identified with the name of the process: ‘When the matter has stood for the space of forty dayes in a moderate heat, there will begin to appear above, a blacknesse like to pitch, which is the Caput Corvi of the Philosophers, and the wise men's Mercury' (80). According to Ripley the terms ‘crows head' and ‘crows bill' are synonymous: ‘The hede of the Crow that tokeyn call we,/And sum men call hyt the Crows byll' (TCB, 134) (see ashes). In A Fig for Momus Thomas Lodge listed the crow's head amongst other alchemical enigmas: ‘Then of the crowes-head, tell they weighty things' (Works, 3:69). When Face in Jonson's The Alchemist says that the matter of the Stone has become ‘ground black', Mammon enquires of him, ‘That's your crowes-head? And Subtle replies, ‘No, ‘tis not perfect, would it were the crow' (2.3.67-8).Psalter Charm* In ‘Charms, Psalms & Golden Clues: A brace(let) of clues for Strike 9,' Prof Groves discusses the psalm as charm:Charm first meant the incantation itself, and then the amulet that carried that incantation to protect the wearer and then – from the 19th century – the small ornamental trinkets, fastened to girdles, watch-chains and bracelets, that resembled those original, talismanic charms. This means that Rowling's clue-charm of a Psalm book (which can actually carry a sacred text) circles back beautifully to the original meaning of the word – in which a charm was an amulet carrying a holy text. These charms do not always hold texts but Rowling has confirmed that this one does: ‘The book is a psalm book and holds real, miniature psalms' I think this protective hinterland of charms make it likely that the specific psalm that such a psalm-book charm would carry would be the most comforting and talismanic of psalms – Psalm 23. This psalm famously describes the Lord's love as protective, even unto the valley of the shadow of death* John argues that, in addition to the 23rd Psalm, Psalm 90 (91 in Masoretic or KJV reckoning), the so-called ‘Soldier's Psalm' is at least as likely as an insert for this charm, which is to say, as a talisman a soldier might give a woman about to enter Hades to beg a gift from Persephone…The Head of Persephone Charm* Rowling's clarifying picture* Psyche's Last Task from Venus:One final task is then given to Psyche, one in which Psyche is commanded to bring back a bit of Persephone's beauty from the Underworld. In Greek mythology no living soul is meant to be able to enter the Underworld, let alone leave it, and so Aphrodite felt that she would be rid of Psyche once and for all. Indeed, it seemed that Aphrodite would be proved right, for Psyche's only idea about entering the Underworld was to kill herself. Before Psyche can commit suicide a voice whispers to her instructions about how to complete the task. Thus Psyche finds an entrance to the Underworld and is soon crossing the Acheron upon the skiff of Charon, and the princess even manages to gain an audience with Persephone. Persephone on the surface appears to be sympathetic to the quest of Psyche, but Psyche has been warned about accepting food or a seat in the palace of Hades, for both would bind her to the Underworld for all time. But eventually, Persephone gives Psyche a golden box, said to contain some of the goddess' beauty.* The Head of Persephone charm is paired with the Psalter on the ninth and last link; again, if the Psalm is 22 (23) or 90 (91), then the connection is an invocational prayer for help traveling through the “valley of death,” for protection from the “asp and basilisk,” the “lion and dragon.”* As above, note that the beginning, middle, and end of the bracelet feature clasped objects, with the Psalter being a codex that opens and Psyche's journey to Persephone is in pursuit of a “golden box” containing the means to otherworldly beauty. 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

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

Welcome to Day 2788 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2788 – Wisdom Nuggets – Psalm 109:1-5 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2788 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred eighty-eight of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The tile for today's Wisdom-Trek is: The Courtroom of Lies – When Love is Repaid with Hatred Today, we are stepping off the mountain peak of victory and descending into the deepest, darkest valley of the human experience. We are beginning our journey through Psalm One Hundred Nine, and today we will navigate the opening complaint, verses one through five, in the New Living Translation. To understand the emotional whiplash of the Psalter, we have to remember where we just were. In our previous trek through Psalm One Hundred Eight, we stood with King David on the mountaintop. He was the confident Warrior Poet. He woke the dawn with his song. He looked at the map of the nations and declared, "With God's help we will do mighty things, for he will trample down our foes." It was a psalm of absolute certainty, military strength, and divine conquest. We left feeling invincible. But today, the music changes. The triumphant horns of Psalm One Hundred Eight fade away, replaced by the dissonant, scratching sound of a lawsuit. Psalm One Hundred Nine is famous—or perhaps infamous—as the most intense of the "imprecatory" or cursing psalms. Later in this psalm, David will unleash a torrent of curses against his enemy that makes many modern readers cringe. But before we get to the curses, we must understand the pain that birthed them. We must sit in the defendant's chair. In these opening five verses, David is not the General commanding an army; he is a man alone in a courtroom, surrounded by a mob of liars. He has been stripped of his reputation, betrayed by those he loved, and—most terrifying of all—he is facing the silence of God. This is a psalm for anyone who has ever been slandered. It is for anyone who has loved someone deeply, only to have that love thrown back in their face as hatred. It is the raw, unedited cry of a heart that has been stabbed in the back. So, let us enter the courtroom and hear the plea of the innocent. The first segment is: The Silence of the Judge: The Crisis of Communication. Psalm One Hundred Nine: verse one. O God, whom I praise, don't stand silent and aloof The psalm opens with a desperate appeal to the only One who matters. "O God, whom I praise..." Literally, "O God of my praise." This is a statement of history and identity. David is saying, "Lord, You are the subject of all my songs. I have spent my life building a throne of praise for You. I have defined myself by Your glory." It is an appeal to relationship. He is reminding God, "We are friends. I am Your worshiper." But this intimacy makes the current situation unbearable: "...don't stand silent and aloof." The Hebrew simply says, "Do not be silent." In a legal context—and this psalm is full of legal imagery—the silence of...

Episode 2.78Should Christian worship be limited to the inspired words of Scripture alone—or is it faithful to sing biblically rich hymns that proclaim Christ explicitly?In this episode, Michael and Zach examine Exclusive Psalmody, the view that only the Psalms should be sung in corporate worship. We explore what Exclusive Psalmody is, why it once dominated Reformed worship, and why it declined in the 18th century. Along the way, we trace the historical and theological arguments behind the practice, including its grounding in the regulative principle of worship and the sufficiency of the Psalter.The discussion then turns to Isaac Watts, whose question—“Where is Christ?”—reshaped Protestant worship by introducing explicitly Christ-centered hymnody. We weigh the strengths and challenges of both approaches, addressing concerns about inspiration, doctrinal purity, New Covenant worship, and pastoral clarity.The episode closes with a pastoral reflection on what our songs reveal about our theology—and whether faithfulness in worship is best defined by inspired words alone or inspired truth faithfully expressed.Find our videocast here: https://youtu.be/ud-ToP15bd4Merch here: https://take-2-podcast.printify.me/Music from #Uppbeat (free for Creators!):⁠https://uppbeat.io/t/reakt-music/deep-stone⁠License code: 2QZOZ2YHZ5UTE7C8Find more Take 2 Theology content at http://www.take2theology.com

She was born in 347 to a noble family in Rome, and at age sixteen married Toxotius, a prominent nobleman. Though her husband was a pagan, he was devoted to her and gave her freedom to keep a Christian home and rear her children as Christians. They were blessed with five children. When she was thirty-two her husband died suddenly, and Paula resolved to turn her large house in Rome into a monastery. Later she traveled to the Holy Land with her spiritual father St Jerome (June 15). In Bethlehem she established two monasteries, one for women (where she dwelt) and one for St Jerome and his companions. Every day the nuns chanted the entire Psalter, which they were required to learn by heart. Paula was exceptionally austere in her fasting and lavish in her almsgiving, often giving away to the poor even the goods needed by her community for subsistence. She aided her spiritual father and brother Jerome in his controversies with Origen's followers: St Jerome himself was hot-tempered, and St Paula often exhorted him to confront his enemies with patience and humility.   When she was fifty-six years old, she felt her death approaching, and heard Christ say to her 'Rise up, my love, my fair one, and come away; for lo, the winter is past, the rain is over and gone' (Song of Songs 2:10-11). To this she replied 'The time of harvest has come. I shall truly see the good things of the Lord in the land of the living,' and gave up her soul joyfully. Her funeral was attended by throngs of monks, nuns and poor people, all of whom revered her as their mother and benefactress.

Running Grave, book Seven of the ten novel Cormoran Strike murder mystery series by Joanne Murray (‘J. K. Rowling') writing as ‘Robert Galbraith,' is what the author described as her “cult novel.” The cult in question is the Universal Humanitarian Church led by Jonathan Wace; the Strike-Ellacott Agency is hired by a father to rescue his youngest son who has disappeared into the UHC's Chapman Farm property. Robin Ellacott successfully infiltrates the compound and she and the young man escape.Soon after Robin's near-thing deliverance and return to London, Strike attends a UHC rally in that city with hopes that he will be spotted by Wace and invited to meet back-stage. ‘Papa J' takes the bait and he and Strike square off in the cult leader's dressing room. Strike reveals much of what Robin and he have learned about the UHC's criminal past and present in that verbal confrontation. Strike exits only after delivering a warning; stay away from his partner or “I will burn your church to the f*****g ground” (Part 8, chapter 112, 808; italics in original).In the midst of this tense back-and-forth between private detective and religious guru, Strike thrice mentions a book published in 1930, Who Moved the Stone?, a relatively short work of popular Christian apologetics:‘I see you're one of those who prides themselves on disrespecting rites, mysteries, and religious observance,' said Wace, smiling again. ‘I shall pray for you, Cormoran. I mean that sincerely.'‘I'll tell you one book I've read, that's right up your street,' said Strike. ‘Came across it in a Christian mission where I was spending a night, just outside Nairobi. This was when I was still in the army. I'd drunk too much coffee, and there were only two books in the room, and it was late, and I didn't think I'd be able to make much of a dent in the Bible, so I went for Who Moved the Stone? by Frank Morison. Have you read it?'‘I've heard of it,' said Wace, sitting back in his chair, still smiling. ‘We recognise Jesus Christ as an important emissary of the Blessed Divinity, though, of course, he's not the only one.'‘Oh, he had nothing on you, obviously,' said Strike. ‘Anyway, Morison was a non-believer who set out to prove the resurrection never happened. He did an in-depth investigation into the events surrounding Jesus' death, drawing on as many historical sources as he could find, and as a direct result, was converted to Christianity. You see what I'm driving at?'‘I'm afraid not,' said Wace.‘What questions d'you think Morison would've wanted answered, if he set out to disprove the legend of the Drowned Prophet?' (805)This calling into question of the UHC's historical claim to other-worldly power causes those of Wace's inner-circle minions to chafe and counter with traditional Oriental wisdom about wrestling with pigs. Strike again alludes to Morison's book:‘Is that from the I Ching?' asked Strike, looking from Zhou to Mazu. ‘Funnily enough, I've got a few questions on the subject of degradation, if you'd rather hear those? No?' he said, when nobody answered. ‘Back to what I was saying, then.'‘Let's suppose I fancy writing the new Who Moved the Stone? – working title, “Why Paddle in the North Sea at Five a.m.?” As a sceptical investigator of the miraculous ascension into heaven of Daiyu, I think I'd start with how Cherie knew Jordan Reaney would oversleep that morning. Then I'd be finding out why Daiyu was wearing a dress that made her as visible as possible in the dark, why she drowned off exactly the same stretch of beach as your first wife and – parallels with Who Moved the Stone? here – I'd want to know where the body went. But unlike Morison, I might include a chapter on Birmingham' (805-806).John Granger and Nick Jeffery, as part of their Kanreki celebration of Rowling-Galbraith's 60th birthday last July, discussed Texts-Within-the-Text as a Golden Thread that runs through all of the author's work. Most of those embedded texts, though, are of Rowling's invention, e.g., Dumbledore's Chocolate Frog Card, Tales of Beedle the Bard, Bombyx Mori, The Predictions of Tycho Dodonus, Wace's The Answer, etc. It's fairly rare for Rowling-Galbraith to drop a reference to a real world book even in the relatively non-magical Strike series.In addition to the I Ching, however, Running Grave has Prudence Donleavy recommend two psychology texts to Robin (Lifton's Thought Reform and the Psychology of Totalism: A Study of Brain Washing in China and Hassan's Combatting Cult Mind Control: Protection, Rescue, and Recovery from Destructive Cults) in addition to Strike's weaponization of Morison's Who Moved the Stone?John and Nick chose to discuss Who Moved the Stone? this week rather than an embedded text that works as a template (cf., Aurora Leigh) or a Rowling favorite-book that shaped her perspective (e.g., I Capture the Castle) or a real-world book tied to the plot of Hallmarked Man (Bridge to Light, Pike's Morals and Dogma) because it seemed to connect the dots of several recent Rowling revelations:* the “God-shaped vacuum” tweet; * the unforced admission that she suffers from VWD, a blood-clotting disorder; * the search for the coming Big Twist in the final books of the Strike series;* the Psalter charm on the Strike9 Christmas gift bracelet-of-clues; * the Church of St Giles in the Fields' existence and its incredible absence from the first eight Strike books despite its overshadowing Denmark Street; and* the absence of Strike-series parallels to the Christian content and meaning of the Potter series, especially with respect to the Struggle to Believe in Deathly Hallows.For reasons the two discuss, all the above are pointers to possible Christian content of Strike books nine and ten, even that this content will be a substantial part of the mind-bending surprise finish to the series, namely, Strike's transformation from a skeptic with respect to all things religious to believer. What bigger clue has Rowling presented in the series for that possibility than Strike's confronting a religious “fraud and hypocrite” (799) with a book by an English skeptic about the evidence for belief in Christ's Resurrection from the dead?Nick and John discuss both Who Moved the Stone? itself, its use in Running Grave in the Strike-Wace confrontation, and its possible meaning as a pointer to revelations and transformations to come:1. Why is a Rowling Reader interested in Frank Morison's Who Moved the Stone? ? 2. Who was ‘Frank Morison‘? What is the story behind the writing of Who Moved the Stone? ? What place does it have, if any, in UK Christian apologetics?3. Do you think there are echoes of ‘Morison's conclusions in the Passion parts of Dorothy Sayers' Man Born to be King series for the BBC (1941)? 4. Chesterton per Wikipedia wrote in his review of Stone that he had been “under the impression it was a detective story” when he picked it up; how much does it read like a murder mystery, something akin to how Strike might sift through the evidence of a case?5. Five instances of deductive insights Ross-Morison offers by reasoning that even most Christian believers would have considered —6. A compare-and-contrast exercise of different perspectives -- John, believer, familiar with passion gospels; Nick, seeker, not so much -- how did their reading experiences differ?7. Why would Rowling-Galbraith have Strike mention this book, one that fosters conversions to Christian faith, in his face-to-face meeting with a religious charlatan? Shouldn't he be belittling faith at that point?8. If there is a single ‘keyword' in Stone, John believes it is “vacancy.” Nick and John discuss (1) the possibility that Rowling may have read this book as a young person and been struck by the God-shaped “vacancy” or “Vacuum” in her own life and (2) whether it could have been an influence on the Casual Vacancy title. They review Rowling comments about “the light of God shining from every soul” in her Vacancy interviews.9 - John expresses his bewilderment that Robin and Cormoran have never discussed their faith backgrounds or lack of one in the course of their relationship, especially in light of their UHC cult experiences and Talbot's True Book with its occult and Christian content. Nick explains the fall out of the English Civil War to John.10. Could Strike's familiarity with and seeming sympathy with the arguments of Stone a place-marker for future conversations about faith, not to mention revelations of why both Strike and Robin are so casual about the vacancy of a spiritual dimension in their lives?The remarkable take-away from this conversation was a discussion of the possibility that Rowling's tweeted ‘Psyche Ascendant' suggests the imminent death of Robin Ellacott in Strike 9 with Strike 10 being fallout of that death in the life of Cormoran Strike. ‘Fall out' meaning Strike will learn the truth about all the questions to which he mistakenly thought he knew the answers — the suicides of his mother and Charlotte Campbell-Ross, the character of Jonny Rokeby, Ryan Murphy's real motivation for pursuing Robin Ellacott, Cormoran's relationships with his half-sister Lucy and “oldest mate” Dave Polworth — as well as ‘Who Killed the Better Half of the Strike Ellacott Detective Agency?'John thinks the revelations coupled with Strike's grief may drive him to his knees in St Giles in the Fields Church, a ‘Digging Dobby's Grave on Easter morning' parallel. Make your case in the comment boxes below if you think that he has lost his mind somewhere on the drive east from Oklahoma to the Carolinas.The Granger family is now well settled in their South Carolina bungalow and Hogwarts Professor will be posting with regularity. Nick and John thank you for your patience and for your support!Links to Sources and Subjects Mentioned in Conversation:‘A Ring Reading of Running Grave, Part Eight' (John Granger)Who Moved the Stone? by Frank Morison (Amazon)‘Albert Henry Ross' aka ‘Frank Morison' (Wikipedia)‘Frank Morison and Who Moved the Stone? Advertiser, Novelist, Apologist, Spy' (Philip Johnson, Lecturer, Morling College, New South Wales, 2018)* Most of the information that Nick and John shared about Ross/Morison and his book Who Moved the Stone? came from this carefully researched paper.‘Philip Johnson' UC Berkeley Law Professor, author Darwin on Trial (Wikipedia)Darwin Retried: An Appeal to Reason (Norman MacBeth)Dorothy Sayers' Man Born to be King series for the BBC (1941)?G. K. Chesterton review of Who Moved the Stone? in The Illustrated London News (5 April 1930)‘Reading Troubled Blood as a Medieval Moral Play and Allegory:' Roy Phipps the “bloody bleeder” as King Philip of Spain (John Granger)‘Justin Martyr and the Fourth Gospel' (Fr John Romanides, 1958, on the relationship of the Synoptic Gospels and the Gospel According to St John)An examination of the Biblical sources reveals the fact that underlying the New Testament is the catechetical principle that one is able to discern the will and acts of God only according to the measure and degree in which he has been liberated from demonic influences and by spiritual exercise learns to distinguish between divine and satanic energies. This liberation is accomplished in Christ by the power of the Spirit but its effect on man is not automatic. Where it does begin its process is generally gradual as is evident in the tardy way in which the Apostles came to a full understanding of the way the kingdom of God had come upon them. Failure to understand and partake of the mysteries of the kingdom is attributed to continuance in the ways of Satan (e.g., Mtth. 13, 1-23; Mk. 4, 1-20; Lk. 8, 4-15; II Cor. 4, 3-4).Before a person was admitted to baptism, he had to be instructed in the old Testament revelations of the divine activities as well as in the ways of satan. Otherwise, he would continue being blinded by the devil and would be in danger of confounding divine and satanic activities as happened in the case of the Jews who went so far as to say that Jesus cast out demons by the power of Belzebub (Mtth. 12, 22-37; Mk. 3, 22-30; Lk. 11, 14-23). This is the blasphemy against the Spirit which cannot be forgiven. Those who are not able to recognize the energies of God are those who by hearing hear but do not understand and seeing see but do not discern (Is. 6, 9; Mtth. 13, 14; Mk. 4,12; Lk. 8, 10; John 12, 40; Acts 28, 26 ff.). The fourth gospel is a continuous play on the divinity of Christ as witnessed to by the divine activities which He shares in common with the Father and the Spirit and which are eventually understood by those who are defeating the devil but continuously misunderstood by those blinded by the prince of darkness. The fourth gospel is understood only by those who have been previously exercised in the discernment of the saving and sanctifying acts of God in both the Old Testament and Synoptic tradition, apart from whose soteriological presuppositions it is totally meaningless.Contemporary Case for Religious Belief in General:Believe: Why Everyone Should Be ReligiousAdvice to the Serious SeekerWhy Religion Matters: The Fate of the Human Spirit in an Age of DisbeliefThe Last Superstition: A Refutation of the New AtheismAtheist Delusions: The Christian Revolution and Its Fashionable EnemiesSeven Christian Apologetics ClassicsThe Case for Christ (Movie version!)Evidence that Demands a Verdict: Life Changing Truth for a Skeptical WorldMere Christianity (C. S. Lewis)Handbook of Christian ApologeticsExposing Myths about ChristianityDid the Resurrection Happen?Elements of Faith: An Introduction to Orthodox TheologyHogwarts Professor is a reader-supported publication. 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He was born Michael Tivolis in 1470. In his early youth he traveled to Italy, where many scholars had fled to preserve Hellenic culture despite the fall of Constantinople. After completing his studies in Florence, he went to the Holy Mountain in 1507 and entered Vatopedi Monastery, where he received the name of Maximos. Ten years later he was sent to Russia in answer to a request of Grand Prince Basil Ivanovich, who sought someone to translate works of the Holy Fathers on the Psalter, as well as other Church books, into Slavonic. Maximos completed this work with such success that he was made to stay in Russia to correct the existing translations (from Greek to Slavonic) of the Scriptures and liturgical books, and to preach. His work aroused the jealousy of some native monks, and Maximos was falsely accused of plotting against the Prince. In 1525 he was condemned as a heretic by a church court and banished to the Monastery of Volokolamsk, where he lived as a prisoner, not only suffering cold and extreme physical privation but being denied Holy Communion and the use of books.   One day an angel appeared to him and said 'Have patience: You will be delivered from eternal torment by sufferings here below.' In thanks for this divine comfort, St Maximus wrote a canon to the Holy Spirit on the walls of his cell in charcoal, since he was denied the use of paper and pen. (This canon is sung on Pentecost Monday in some Russian and Serbian Monasteries). Six years later he was tried again and condemned to indefinite imprisonment in chains at a monastery in Tver. Happily, the Bishop of Tver supported him, and he was able to continue his theological work and carry on a large correspondence despite his confinement. He endured these grim conditions for twenty years. Toward the end of his life, he was finally freed by the Tsar in response to pleas on his behalf by the Patriarchs of Constantinople and Alexandria and the intervention of pious Russian nobles. He was received with honor in Moscow, and allowed to carry on his theological work at the Lavra. The Tsar Ivan IV came to honor him highly, partly because the Saint had foretold the death of the Tsar's son. When the Tsar called a Church Council to fight the doctrines of some who had brought the Calvinist heresy into Russia, he asked St Maximos to attend. Too old and weak to travel, the Saint sent a brilliant refutation of the heresy to the Council; this was his last written work. He reposed in peace in 1556, aged eighty-six. Not long after his death, he was glorified by the Church in Greece as a Holy Confessor and 'Enlightener of Russia.' In 1988 (!) he was added to the calendar of Saints by the Moscow Patriarchate.

Welcome to Day 2778 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2778 – Wisdom Nuggets – Psalm 107:1-16 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2778 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred seventy-eight of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title for today's Wisdom-Trek is: The Great Gathering – From the Wasteland to the Broken Gates.   Today, we cross a major threshold in our expedition through the Psalms. We are stepping into Book Five of the Psalter, the final collection of these ancient songs. We begin this new leg of the journey with Psalm One Hundred Seven, covering the first two stanzas, verses one through sixteen, in the New Living Translation. To understand the power of this moment, we must remember where we left off. In our previous trek, we stood at the end of Psalm One Hundred Six, which was the conclusion of Book Four. That psalm ended with a desperate, heartbreaking prayer from the exile: "Save us, O Lord our God! Gather us back from among the nations." It was a cry from the diaspora, a plea from a people scattered to the four winds because of their rebellion. They were asking God to reverse the judgment of the exile. Psalm One Hundred Seven is the thunderous answer to that prayer. If Psalm One Hundred Six ended with a plea to be gathered, Psalm One Hundred Seven begins with the celebration of the gathered. The tone shifts from petition to proclamation. It is a panoramic view of God's Redemption. It describes specific scenarios of human desperation—being lost in the desert, locked in a dungeon, sick unto death, or tossed in a storm—and shows how Yahweh intervenes to rescue. It is a psalm that celebrates the Hesed—the Unfailing Love—of God, which pursues us into the wildest wastelands and the darkest prisons. So, let us join the procession of the redeemed and listen to their stories. The first segment is: The Prologue: The Song of the Redeemed. Psalm One Hundred Seven: verses one through three. Give thanks to the Lord, for he is good! His faithful love endures forever.  Has the Lord redeemed you? Then speak out! Tell others he has redeemed you from your enemies.  For he has gathered the exiles from many lands, from east and west, from north and south. The psalm opens with the classic liturgical call to worship, identifying the core motivation for all praise: God is Good, and His Faithful Love (Hesed) is eternal. But then, the psalmist turns to the congregation and issues a challenge: "Has the Lord redeemed you? Then speak out!" The Hebrew word for "Redeemed" is Geulim. It comes from the word Ga'al, which refers to the Kinsman-Redeemer. This was the nearest male relative who had the legal responsibility to buy back a family member who had been sold into...

Christ Relates to the Psalter as its Subject, Singer, Source, and Recipient

Recording Engineer error rendered the first 6 minutes muted, so notes for the introduction are provided in attached PDF "WhatisMan-PsalmsIntro"

Welcome to Day 2777 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2777 – Wisdom Nuggets – Psalm 106:34-48 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2777 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred seventy-seven of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title for today's Wisdom-Trek is: The Horror of Accommodation – When the Salt Loses Its Savor. Today, we reach the solemn conclusion of our journey through Psalm One Hundred Six. We are trekking through the final section, verses thirty-four through forty-eight, in the New Living Translation. This marks not only the end of this specific psalm but also the conclusion of Book Four of the Psalter. In our previous trek, we walked through the "Cycle of Amnesia" in the wilderness. We watched a generation that had been liberated by the mighty hand of God crumble into grumbling, envy, and idolatry. We saw them trade their glorious God for a grass-eating bull at Sinai. We saw them yoke themselves to the dead spirits at Baal-Peor. It was a tragic catalog of missed opportunities and hardened hearts. But as we turn to verse thirty-four, the scene shifts. The wilderness wanderings are over. Joshua has led the people across the Jordan. The walls of Jericho have fallen. The people are now living in the Promised Land—the "pleasant land" they once despised. You might think, "Finally! They made it! Now they will surely be faithful." Tragically, the change of geography did not create a change of heart. In this final section, we witness the slow, agonizing slide from Conquest to Compromise, and finally to Captivity. We will see what happens when the people of God stop fighting the culture and start becoming the culture. We will encounter the darkest verse in Israel's history—the sacrifice of children to demons—and we will see how the land itself vomited them out. But, true to the character of Yahweh, we will also see that even in the darkest pit of exile, the ladder of Covenant Love still reaches down. So, let us brace ourselves for the hard truth of history, and the healing balm of God's mercy. The first segment is: The Failure of Assimilation: Mingling with the Darkness. Psalm One Hundred Six: verses thirty-four through thirty-nine. Israel failed to destroy the nations in the land, as the Lord had commanded them.  Instead, they mingled among the pagans and adopted their evil customs.  They worshiped their idols, which became a snare to them.  They even sacrificed their sons and their daughters to the demons.  They shed innocent blood, the blood of their sons and daughters. By sacrificing them to the idols of Canaan, they polluted the land with murder.  They defiled themselves by their evil deeds, and their love of idols was...

Mortality, fragility, forgiveness, and peace. Journalist and author Stan Grant offers a genre-bending work of prayer, memory, and theology shaped by fatherhood, Aboriginal inheritance, masculinity, and mortality.“I see this as a gift from God, a creator that allows us to find each other again.”In this conversation with Evan Rosa, Grant reflects on his 2025 book, Murriyang: Song of Time—his philosophical and spiritual exploration of the human place in the world and faith as lived experience rather than abstraction. He looks closely at his father's life in order to come to terms with his own, the meaning of fatherhood and how to understand and forgive our fathers, masculinity and vulnerability, Aboriginal history and identity, masculinity and vulnerability, forgiveness and sacrifice, prayer and poetry, and the whole human experience of time and eternity.Episode Highlights“We inherit our father's cups.”“We must forgive our fathers. It is the only way that we can forgive ourselves.”“We cannot survive without each other.”“Man is not made for history. History is made for man.”“ … to confront the beauty of that mortality—my father's final gift to me is his death.”About Stan GrantStan Grant is an Australian journalist, author, and public intellectual of Wiradjuri, Kamilaroi, and Dharawal heritage. A former international correspondent and broadcaster, he has written widely on Indigenous identity, history, faith, and moral responsibility. Grant is the author of several acclaimed books, including Talking to My Country and Murriyang: Song of Time, which blends prayer, memoir, poetry, and theology. His work consistently resists abstraction in favor of embodied human experience, emphasizing forgiveness, attention, and the dignity of the human person. Grant has received national honors for journalism and cultural leadership and remains a leading voice in conversations about history, masculinity, faith, and what it means to live lives worthy of our shared humanity.Helpful Links and ResourcesMurriyang: Song of Time https://www.harpercollins.com.au/9781460763827/murriyang/Talking to My Country https://www.harpercollins.com.au/9781460752210/talking-to-my-country/Stan Grant official website https://www.stangrant.com.auShow NotesFathers and sons; inherited burden, sacrifice, and responsibility“We inherit our father's cups”Christ in Gethsemane as archetype of father-son sufferingMasculinity as physical burden, scars, toughness“We must forgive our fathers. It is the only way that we can forgive ourselves and live in a world of forgiveness with the other.”Yindyamarra: respect, gentleness, quietness, forgivenessImprovisation and rehearsal; jazz as spiritual and artistic model“I have never written a second draft.”Second thought as artifice, hiding, dishonestyForgiveness of self before speaking; imperfection and risk“If silence is violence, then we have redefined the very nature of violence itself.”Giftedness of life; what is given and receivedGift exchange versus transaction in modern society“We offer the gift of ourselves to each other.”Murriyang as Psalter, prayer, song, contemplation of time and GodReading slowly; opening anywhere; shelter from modern noise“We cannot survive without each other.”One-person performance; no script, immediacy, intimacyMusic, poetry, time, mortality woven togetherFather's body as history; sawmills, injuries, exhaustionChildhood memory of bath; “the water is stained black with blood”Mother's touch; tenderness amid survivalLate-life renaissance; language recovery, teaching, honorsMurriyang (heaven) and Babiin (father) liturgical, prayerful, dialogical alternation throughout the textSt. Augustine: “What was God doing before he made time? He was making hell for the over-curious.”Is God in time? Or out of time?Speaking of eternity or timelessness still imputes the concept of time.“ The imaginative space of time itself, it reaches to an horizon. But what is beyond the horizon? For modernity, of course, time is the big story. To be modern is to reinvent time. It's to be new. Modernity and technology is all about taming time.”“Man is not made for history. History is made for man.”Attention, affliction, abstraction, and the loss of human touch“My father's gift to me is his death.”Mortality as meaning; resisting transhumanismTime, modernity, instant life, collapsing spaceFragility, love, forgiveness, and beginning againEnding where we began#StanGrant#Murriyang#Fatherhood#Masculinity#Forgiveness#TimeAndFaith#HumanFlourishing#AustraliaProduction NotesThis podcast featured Stan GrantEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Noah SenthilA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Welcome to Day 2768 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2768 – Wisdom Nuggets – Psalm 105:1-15 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2768 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred sixty-eight of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title for today's Wisdom-Trek is: The God of History – The Unbreakable Oath and the Protected Wanderers. Today, we turn a new page in our journey through the Psalter. We are stepping into the historical landscape of Psalm One Hundred Five, covering the opening movement, verses one through fifteen, in the New Living Translation. To understand where we are, we need to look back at the trail we have just hiked. In Psalm One Hundred Three, we looked inward. We heard David command his own soul to bless the Lord for His grace, forgiveness, and fatherly compassion. It was a psalm of personal redemption. In Psalm One Hundred Four, we looked upward and outward. We saw God as the Cosmic Architect, robed in light, playing with Leviathan, and feeding the lions. It was a psalm of creation and nature. Now, Psalm One Hundred Five asks us to look backward. It shifts our focus from Creation to History. It tells us that the God who built the universe is also the God who orchestrates the rise and fall of nations to keep His promises to a specific family. This psalm is a recounting of the Covenant. It reminds us that our faith is not based on abstract philosophy or feelings; it is based on things that actually happened in space and time. It is the story of how Yahweh, the Most High God, stepped into the timeline of humanity to carve out a people for Himself. So, let us open the archives of heaven and remember the story that defines us. The first segment is: The Liturgy of Storytelling: Making His Deeds Known. Psalm One Hundred Five: verses one through four. Give thanks to the Lord and proclaim his greatness. Let the whole world know what he has done.  Sing to him; yes, sing his praises. Tell everyone about his wonderful deeds.  Exult in his holy name; rejoice, you who worship the Lord.  Search for the Lord and for his strength; continually seek him. The psalm begins with a burst of imperative commands. The psalmist is rallying the troops, not for a battle, but for a proclamation. "Give thanks to the Lord and proclaim his greatness." The phrase "proclaim his greatness" is literally "call upon His name." In the Bible, calling on the name of the Lord is an act of public worship and dependence. It is identifying yourself by His name. But notice the target audience: "Let the whole world know what he has done." The Hebrew word for "world" here is ammim—the peoples or the nations. This...

Josh McManaway joins me again for the second of a two-part conversation on reading Scripture. This time, we focus on St. Augustine as reader and preacher of the Psalms. Josh teaches us Augustine's principles for reading the psalms, which Augustine discovers throughout the Psalter, and what motivated Augustine's engagement with the psalter from the beginning of his priesthood to his final day.Follow-up Resources:Learn more about the preaching program that Josh runs called “Savoring the Mystery”“The Depth of the Creed, with Josh McManaway,” podcast episode via Church Life Today“What are you doing here?!?! Pontius Pilate in the Creed, with Josh McManaway,” podcast episode via Church Life Today“Augustine's Homiletic Meteorology” by John Cavadini, article via Church Life JournalChurch Life Today is a partnership between the McGrath Institute for Church Life at the University of Notre Dame and OSV Podcasts from Our Sunday Visitor. Discover more ways to live, learn, and love your Catholic faith at osvpodcasts.com. Sharing stories, starting conversations.

https://www.youtube.com/watch?v=AhOUSFgvJnc&list=RDAhOUSFgvJnc&start_radio=1 Devotionables is a ministry of The Ninth & O Baptist Church in Louisville, KY. naobc.org

Welcome to Day 2755 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2755 – Wisdom Nuggets – Psalm 102:1-17 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2755 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred fifty-five of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title for today's Wisdom-Trek is: The Prayer of the Destitute – Finding Hope Among the Ruins  Today, we step onto a path that is dusty, broken, and stained with tears. We are entering the landscape of Psalm One Hundred Two, and we will be trekking through the first half, verses one through seventeen, in the New Living Translation. In our previous trek through Psalm One Hundred One, we stood tall with King David. We looked into the "King's Mirror" and heard his bold manifesto of integrity. He vowed to walk blamelessly, to purge his house of liars, and to actively destroy the wicked from the City of the Lord. It was a psalm of strength, confidence, and royal authority. But life is not always lived on the mountaintop of royal confidence. Sometimes, the king loses his crown. Sometimes, the city we vowed to keep clean lies in ruins. Psalm One Hundred Two is the dark valley that often follows the mountain peak. This psalm stands out in the Psalter because of its unique superscription: "A prayer of one overwhelmed with trouble, pouring out problems before the LORD." It does not identify an author—no David, no Asaph, no Sons of Korah. It is anonymous, perhaps so that any of us, when we are "overwhelmed with trouble," can sign our own name to it. It is the fifth of the seven "Penitential Psalms," traditionally used by the church during Lent. It reflects a time—likely the Babylonian Exile—when the promises of Psalm One Hundred One seemed to have failed, and the glorious city of Zion was nothing but a heap of stones. Yet, in the midst of this devastation, we will find a pivot point of hope that is as sturdy as the throne of God itself. So, let us sit amidst the ashes and learn how to pray when we are falling apart. The first segment is: The Urgent Cry from the Void. Psalm One Hundred Two: verses one through two. Lord, hear my prayer! Listen to my plea!   Don't turn away from me in my time of distress.   Bend down to listen, and answer me quickly when I call. Guthrie Chamberlain: The psalm opens with panic. There is no preamble, no theological adoration, just a desperate, breathless clutch for connection: "Lord, hear my prayer! Listen to my plea!" When we are overwhelmed, our prayers often lose their polish. We stop trying to sound "spiritual" and just try to be heard. The psalmist is terrified of one thing: the silence of God. "Don't turn away from me in my time of distress." Literally, "Do not hide Your face." In the Ancient Israelite worldview, to see the face of the King was to have His favor and protection. For God to "hide His face" was the ultimate disaster. It meant the withdrawal of covenant protection,...

What would it mean to read Scripture well? At minimum, it would mean reading it as a whole. That sounds like a tall task when you think about it, because there are a lot of pages and many of them feature seemingly uninteresting prose. We might prefer to pick-and-choose our favorite passages, while avoiding other passages or entire books all together. But when we do that, we hear and see far less than is actually there––not merely in terms of just encountering fewer words, but in terms of encountering less of the mystery of Christ on each and every page.My colleague Josh McManaway both teaches people how to read Scripture well and forms preachers to preach on Scripture well through his Savoring the Mystery program. He joins me today to talk about how to approach the Old Testament, how to read the New Testament more fully, and how to begin to regard the Psalter in all its wondrous variety. Follow-up Resources:Learn more about the preaching program that Josh runs called “Savoring the Mystery”“The Depth of the Creed, with Josh McManaway,” podcast episode via Church Life Today“What are you doing here?!?! Pontius Pilate in the Creed, with Josh McManaway,” podcast episode via Church Life TodayChurch Life Today is a partnership between the McGrath Institute for Church Life at the University of Notre Dame and OSV Podcasts from Our Sunday Visitor. Discover more ways to live, learn, and love your Catholic faith at osvpodcasts.com. Sharing stories, starting conversations.

“Praise the Lord!” This three-word exhortation begins and ends the last five psalms in the Psalter. Why is praise important, and how can we join the psalmist in praise, seeing the world as he also sees it? This sixth and concluding session of our study of the Psalms addresses these questions.

The last 5 songs in the Psalter beginning with our text today, all open and close with the refrain & adjuration: “Praise the Lord!”.  If the entire book were one great song, these last five chapters could be the chorus.  All the notes of remembrance, lament, repentance, consolation, victory, wisdom, providence, redemption, judgement, prophecy, revelation, and more reach a crescendo in this final set of hymns in history's preeminent song book. As the author(s) reprise themes recurring throughout the Psalms, they find their resolution in the proclamation of Yahweh's absolute sovereignty.  The shape of the book proclaims to all humanity in audience the majesty and authority the one true God even as it assures the sincere singer of his unbreakable covenant bonds with that same Lord of all.  The book of Psalms is a universal call to worship and the response to this call will resound for all of history and eternity on the lips and in the hearts of the redeemed…
    NOTE context & application: Psalm 146 doubles as a profound advent song— to prepare hearts in anticipation of Messiah's arrival, and with Him, the fulfillment of prophecy and the hope of His people.

Welcome to Day 2752 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2752 – Wisdom Nuggets – Psalm 100:1-5 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2752 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred fifty-two of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title for Today's Wisdom-Trek is: The Rhythm of Gratitude – Entering the Gates with Praise. Today, we arrive at a beloved landmark on our journey through the Psalter. We are exploring Psalm One Hundred, covering the entire hymn, verses one through five, in the New Living Translation. This short, vibrant psalm serves as the grand finale to the collection of Royal Psalms we have been trekking through (Psalms Ninety-three through Ninety-nine). In our previous trek through Psalm Ninety-nine, we were on our knees. We saw the Holy King enthroned between the Cherubim, and the command was to "tremble" and to "bow low." It was a psalm of heavy, transcendent holiness. Psalm One Hundred resolves that trembling into uncontainable joy. It tells us that the Holy King is also the Good Shepherd. It is the invitation to stand up, dust off our knees, and march through the temple gates with a song of thanksgiving. It is the only psalm in the Bible with the specific superscription "A Psalm of Thanksgiving" (Mizmor l'todah). It was likely sung as the procession entered the temple courts to offer the thanksgiving sacrifice. It teaches us that while God is the High King of the Divine Council, He is also our God, and His courts are open to us. So, let us join the procession and enter His gates with thanksgiving. The First Segment is: The Universal Call to Worship. Psalm One Hundred: verses one through two. Shout with joy to the Lord, all the earth! Worship the Lord with gladness. Come before him, singing with joy. The psalm opens with a burst of energy, issuing three imperative commands to the entire world: "Shout with joy to the Lord, all the earth!" The command to "shout" (rûa‘) connects us back to the earlier Royal Psalms. This is the shout of homage to a King; it is the fanfare of coronation. But notice the audience: "all the earth." This is a missionary call. Just as we saw in Psalm Ninety-six, the invitation to worship Yahweh is not restricted to the ethnic borders of Israel. It is a summons to the nations—who were formerly under the dominion of the rebel gods of the Divine Council—to switch their allegiance. We are calling the whole earth to defect from the darkness and shout allegiance to the True King. The second command defines the attitude of our service: "Worship the Lord with gladness." The word "Worship" (‘ābad) literally means to serve. It implies slavery or bond-service. In the ancient world, serving a god or a king was often a terrified, burdensome duty. You served to avoid being crushed. But Yahweh demands a different kind of service. We are to serve Him...

Psalm 88 is one of the darkest texts in the Bible. It is a lament prayer that seems incapable of finding any optimism. Find out what this psalm says and means and why it was included in the Psalter. ----------------------------Please follow us on these platforms:Youtube: https://www.youtube.com/@JointhesearchPodcast: https://thesearch.buzzsprout.com/TikTok: https://www.tiktok.com/@jointhesearchInstagram: https://www.instagram.com/jointhesearchtodayFacebook: https://www.facebook.com/jointhesearchtoday

We introduce the book of psalms, discussing Hebrew Poetry in general, the organization of the Psalter, and how to get the most out of the Psalms.

This psalm of David makes it clear that there is no one like the LORD. He alone is worthy of our worship and thanksgiving. We tell others of his worth and invite them to worship. And we place our trust in him. No one is like Yahweh. Devotionables #874 - NOBODY Like Yahweh Psalm 138 The Psalms Devotionables is a ministry of The Ninth & O Baptist Church in Louisville, KY.  naobc.org

The Psalms are more than poetry—they are prophecies sung into history. This Advent, Pastor Roberto invites us to listen for the voice of Jesus in the Psalter and live in expectation for His return.

Welcome to Day 2738 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2738 – Wisdom Nuggets – Psalm 93:1-5 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2738 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day two thousand seven hundred thirty-eight of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title of today's Wisdom-Trek is: The Lord Reigns Over the Chaos Waters Today, we embark on a journey into the royal courts of the cosmos as we explore Psalm Ninety-three, covering the entire psalm, verses one through five, in the New Living Translation. This short, powerful hymn marks the beginning of a specific collection within the Psalter known as the "Royal Psalms" or "Enthronement Psalms," which generally includes Psalms Ninety-three through Ninety-nine. In our last trek through Psalm Ninety-two, we celebrated the Sabbath, reflecting on the joy of God's works and the ultimate destruction of the wicked.   We concluded with the image of the righteous flourishing in the courts of our God, declaring that, "The Lord is just! He is my rock!" Psalm Ninety-three takes that declaration of God's character and elevates it to a declaration of His universal position.   It moves from the righteous individual flourishing in the temple to Yahweh reigning over the entire created order. It addresses a fundamental anxiety of the ancient world—and indeed, our world today: Is anyone actually in charge?   When we look at the chaos of history, the violence of nature, and the rebellion of spiritual forces, we need to know if the throne is occupied.   This psalm answers with a thunderous "Yes." So, let us step into the throne room of the universe and behold the King who is mightier than the roaring waters. The First Segment is: The Coronation of the Eternal King Psalm Ninety-three: verses one through two The Lord is king! He is robed in majesty. Indeed, the Lord is robed in majesty and armed with strength. The world stands firm and cannot be shaken. Your throne, O Lord, has stood from time immemorial. You yourself are from the everlasting past. The psalm opens with a proclamation that would have served as a battle cry, a theological manifesto, and a shout of worship: "The Lord is king! He is robed in majesty." The phrase "The Lord is king" (Yahweh malak) is the central thesis of Israelite theology.   In the ancient Near East, kingship wasn't just about political administration; it was about maintaining cosmic order.   A king's primary job was to hold back chaos.   By declaring Yahweh as King, the psalmist is asserting that the God of Israel is the one holding the universe together. The imagery of clothing is vital here: "Indeed, the Lord is robed in majesty and armed with strength." God does not put on majesty like a costume; majesty is His intrinsic nature, yet it is displayed visibly to His creation.   He is "armed with strength"

He was born in Tver in 1272 to Prince Yaroslav Yaroslavovich, who was the brother of St Alexander Nevsky (November 23). Michael was brought up in the faith by his mother, who later became a nun. Such was his fervor that from childhood he was certain that he must end his life either as a monk or a martyr. He succeeded his brother as Prince of Tver in 1285, and later became Grand Prince of Vladimir, the Russian capital during the Mongol conquest.   When Prince Michael lost the throne of Vladimir through the plotting of his kinsman Prince George, his advisers urged him to go to war against George; but he preferred to lose power rather than to subject his people to bloodshed. When George attacked Tver itself, Michael took up arms to defend it, and was victorious. One of his prisoners was Princess Agatha, George's wife and the sister of the Tatar Khan. When she died in captivity, the full wrath of both George and the Tatars was aroused against Michael. The Prince knew that the only way to avert catastrophe for his people was to go to the Golden Horde to be judged at the Khan's court. Michael's kinsmen and advisors knew that such a course would surely lead to his death, but none were able to dissuade him from going to save his people.   Michael was kept prisoner with a wooden yoke around his neck, and subjected to many humiliations by the Tatars. But as he awaited his sentence he remained calm, spending his days in chanting the Church services and the Psalms. On the night of 21-22 November he had a revelation of his impending death. He attended the Liturgy, took Communion, and embraced his family. Then, opening the Psalter, he read the words Cast thy burden on the Lord, and He will sustain thee: He will never permit the righteous to be moved (Ps 54). He then calmly greeted his kinsman George and his minions, who pounced on the Prince and ran him through with swords. Prince Michael's relics were returned to Moscow, then translated to Tver in 1320. When the city was besieged in 1549, St Michael appeared to the inhabitants in the form of a mounted knight, armed for battle.

He was born in Tver in 1272 to Prince Yaroslav Yaroslavovich, who was the brother of St Alexander Nevsky (November 23). Michael was brought up in the faith by his mother, who later became a nun. Such was his fervor that from childhood he was certain that he must end his life either as a monk or a martyr. He succeeded his brother as Prince of Tver in 1285, and later became Grand Prince of Vladimir, the Russian capital during the Mongol conquest.   When Prince Michael lost the throne of Vladimir through the plotting of his kinsman Prince George, his advisers urged him to go to war against George; but he preferred to lose power rather than to subject his people to bloodshed. When George attacked Tver itself, Michael took up arms to defend it, and was victorious. One of his prisoners was Princess Agatha, George's wife and the sister of the Tatar Khan. When she died in captivity, the full wrath of both George and the Tatars was aroused against Michael. The Prince knew that the only way to avert catastrophe for his people was to go to the Golden Horde to be judged at the Khan's court. Michael's kinsmen and advisors knew that such a course would surely lead to his death, but none were able to dissuade him from going to save his people.   Michael was kept prisoner with a wooden yoke around his neck, and subjected to many humiliations by the Tatars. But as he awaited his sentence he remained calm, spending his days in chanting the Church services and the Psalms. On the night of 21-22 November he had a revelation of his impending death. He attended the Liturgy, took Communion, and embraced his family. Then, opening the Psalter, he read the words Cast thy burden on the Lord, and He will sustain thee: He will never permit the righteous to be moved (Ps 54). He then calmly greeted his kinsman George and his minions, who pounced on the Prince and ran him through with swords. Prince Michael's relics were returned to Moscow, then translated to Tver in 1320. When the city was besieged in 1549, St Michael appeared to the inhabitants in the form of a mounted knight, armed for battle.

Why is it important for us to prepare for the coming of Christ at Christmas? How can we experience the “fullness of time” of this season as we prepare for the incarnate Lord to come into the world?In this episode, Ann speaks with Fr. Paul about the Psalms as we get ready to pray the Psalter together this Advent as a community. They'll discuss:The origin of the Psalms and their spiritual importance.How the Psalms can be both personal and communal prayers.Why praying the Psalter can be so good for us on the path of infertility and loss.Psalter Links:Fr. Paul's pick: The Psalter (Pocket Edition)Alissa's pick: A Psalter for PrayerAnn's pick: Songs of Praise: A Psalter Devotional for Orthodox Women

Welcome to Day 2730 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2760 – Wisdom Nuggets – Psalm 90:10-17 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2730 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2730 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title of today's Wisdom-Trek is: The Wisdom to Number Our Days – A Prayer for Satisfaction and Significance Today, we reach the conclusion of the oldest psalm in the Psalter, Psalm Ninety, also known as the timeless Prayer of Moses, covering its remaining verses, ten through seventeen, in the New Living Translation. In our last conversation, we explored the sobering first half of this psalm. Moses established the immense chasm between the eternal God—our “home” and refuge who predates the mountains—and the transient life of man, who vanishes like a “dream” or “grass” that is withered by evening. We acknowledged that our fleeting years are often spent under the cloud of God's righteous anger against sin, as He sets our “secret sins in the light of [His] presence” (Psalm Ninety, verse eight). Now, Moses moves from somber theological reflection to a fervent, practical prayer. Recognizing the brevity and the sorrow of a life lived under divine displeasure, he prays for wisdom, mercy, and ultimate significance. This concluding segment is the mature response to our mortality: since our days are numbered, how can we ensure they are counted for something eternal? So, let us open our hearts to this ancient and vital prayer, learning how to redeem the time God has given us. The first segment is: The Frailty of Life and the Plea for Wisdom Psalm Ninety: verses ten through twelve Seventy years are given to us! Some even live to eighty. But even the best years are filled with pain and trouble; soon they disappear, and we fly away. Who can comprehend the power of your anger? Your wrath is as awesome as the fear you deserve. Teach us to realize the brevity of life, so that we may grow in wisdom. Moses begins by stating the typical limit of human lifespan, a stark number based on his long experience with the dying generation in the wilderness: "Seventy years are given to us! Some even live to eighty." This lifespan, while a gift, is often limited, but Moses acknowledges that longer life isn't always better: "But even the best years are filled with pain and trouble; soon they disappear, and we fly away." This speaks to a universal truth: even the healthiest and most prosperous years have their share of hardship—a reality that the ancient Israelites knew...

Welcome to Day 2728 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2728 – Wisdom Nuggets – Psalm 90:1-9 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2728 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2728 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title for Today's Wisdom-Trek is: The Eternal Refuge and the Fleeting Shadow of Man - A Trek Through Psalm Ninety: Verses One through Nine Today, we embark on a profound, philosophical, and deeply spiritual journey as we open Psalm Ninety, covering its opening verses, one through nine, in the New Living Translation. This Psalm carries a rare and significant superscription: "A prayer of Moses, the man of God." Written by the great lawgiver himself, this psalm is widely regarded as the oldest in the Psalter, born from the crucible of the forty years of wandering in the wilderness. It is a sober meditation on the frailty of human life and the eternity of God, composed during a time when an entire generation was dying off due to their rebellion against the divine decree. We transition here from the anguished question of the Davidic Covenant's failure in Psalm Eighty-nine—where the psalmist wrestled with God's apparent abandonment—to a foundational truth: man's mortality is not a failure of God's promise, but an unchangeable reality of human existence after the fall. Moses reminds us that before we can grasp God's promises, we must first confront our own fleeting nature. This psalm is essential wisdom for our trek; it sets the proper scale and context for our brief time on earth. So, let us open our hearts to this ancient prayer, recognizing the immense gap between the eternal God and the transient life of man. The first section is: The Eternal God, Our Dwelling Place Psalm Ninety: verses one through two Lord, through all the generations you have been our home. Before the mountains were born, before you gave birth to the earth and the world, from everlasting to everlasting, you are God. Moses begins his prayer not by complaining about the hardship of the wilderness, but by affirming God's eternal nature and His relationship to humanity: "Lord, through all the generations you have been our home." The word "home" (ma‘ôn) means dwelling place, refuge, or habitation. Moses is looking back over the entire history of the covenant people—from Abraham to the present wilderness generation—and declaring that God, not a physical tent or a specific land, has been their constant, reliable dwelling place. This concept provides profound security: in a transient world, subject to change and decay, God is the one permanent, unshakeable refuge for His people. Moses then paints a cosmic picture of God's...

The crescendo of the Psalter begins with Psalm 145 and continues to build with each of the remaining songs! This is the last titled song of David in the book and is a profound and powerful contribution to the grand finale of histories's greatest album. This is The 7th of the acrostic psalms (each parallel line beginning with a consecutive letter of the Hebrew alphabet).  This form of poetry conveys a glorious and comprehensive beauty, symmetry, & order.   Verse 4 reveals a purpose for writing this song that is key to understanding, in part, the intent of Biblical poetry.  This verse could well serve as a vision statement for the entire Psalter. Let the writers compose, the musicians play, and the people sing, that one generation might commend God's works to another and declare His mighty acts! These are songs of praise immortalizing a generational testimony of the greatness of Yahweh —-Furthermore, this song provides a template for proclaiming the deeds of the Lord.

This is the ninth lesson in Dr. William Wood's Reformed Academy course, Redemptive History and the Regulative Principle of Worship. This lesson covers the following topics: 0:00 Heavenly Worship through Song 8:05 Songs in Redemptive History from Adam to Moses 22:04 David, The Psalter, and Temple Worship 46:23 Singing in the New Testament Era 1:00:37 The Regulative Principle and Exclusive Psalmody Register for this free on-demand course on our website to track your progress and assess your understanding through quizzes for each lesson. You will also receive free access to twenty-seven additional video courses in covenant theology, apologetics, biblical studies, church history, and more: https://reformedforum.org/courses/red... Your donations help us to provide free Reformed resources for students like you worldwide: https://reformedforum.org/donate/ #biblicaltheology #worship #reformedtheology

Psalm 98 WorksheetThis is the first Psalm since Psalm 92 with an ancient heading or inscription – before the Psalm begins it reads, “A Psalm.”Number of Ancient Headings in each Book of the Psalms:Book of the Psalms: Number of Headings:Book 1 (1-41) 37 (90%)Book 2 (42-72) 29 (94%Book 3 (73-89) 17 (100%)Book 4 (90-106) 7 (41%)Book 5 (107-150) 25 (57%)Psalm 98 is one of the ___________________________ Psalms in the Psalter. As I read Psalm 98, look for the multiple occurrences of the words “Sing,” “Shout,” and “Let.” Psalm 98 has several similarities to Psalm 96! The opening lines are identical. Verse 7 is close to 96:11, and verse 9 is like 96:13. The _______________________ of our God! V. 1-3Israel has and will see many great victories that God won them. Many times the Psalms point back to the huge early victory celebrated in the book of _______________________ when Israel came out of Egypt. Also: Exodus 17:8-16 Numbers 21:21-34; 32:33 (repeated in Deuteronomy)Now before they (Joshua's spies) lay down, she (Rahab) came up to them on the roof, and said to the men: “I know that the LORD has given you the land, that the terror of you has fallen on us, and that all the inhabitants of the land are fainthearted because of you. For we have heard how the LORD dried up the water of the Red Sea for you when you came out of Egypt, and what you did to the two kings of the Amorites who were on the other side of the Jordan, Sihon and Og, whom you utterly destroyed. And as soon as we heard these things, our hearts melted; neither did there remain any more courage in anyone because of you, for the LORD your God, He is God in Heaven above and on earth beneath. -Joshua 2:8-11 (see also Neh. 9:22; Ps. 135:11; 136:19As a matter of historical fact, Israel celebrated God's deliverance in song – but in the next 2 verses they are also celebrating that God's plan is to save anybody that turns to Him! Israel was blessed to be a blessing to the ______________________. The word for salvation is the Hebrew word Yeshua (H3444). It occurs 78 times in the Old Testament: 45 times in the Psalms, 19 times in Isaiah. This word for salvation occurs across the Psalms – 13 times in Book 1; 12 times in Book 2; 5 times in Book 3; 5 times in Book 4; 10 times in Book 5. Behold, God is my salvation, I will trust and not be afraid; For YAH, the LORD, is my strength and song: He also has become my salvation. -Isa. 12:2S________________________ and sing because of our glorious God! V. 4-6What is referred to more in the Psalms – singing, or shouting?Let the whole of creation join in praising our _______________________ Lord V. 7-9Seas and rivers and water bodies are often figuratively used to represent the nations. The nations are called to join Israel and creation in singing and shouting praises to Yah! Romans 8:18-25 Repent, therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord, and that He may send Jesus Christ, who was preached to you before, whom Heaven must receive until the times of restoration of all things… -Acts 3:19-21aThe word for equity in verse 9 is the word Mesar (H4339), which occurs 19 times in the Old Testament. It can be translated evenness, level, rightness, uprightness, equity. He shall judge the world in righteousness, and He shall administer judgment for the peoples in uprightness (H4339). -Ps. 9:8All those who trust and worship the Lord will be with Him through God's righteousness attributed to them solely by ____________________ (Gen. 15:6); all those who reject Christ will remain in their sin, eternally judged (John 3:36). In the end there will only be 2 kinds of people – those who say to God, “Thy will be done,” and those to whom God says, “Okay, have it your way then.” -C.S. Lewis

Welcome to Day 2718 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2718 – Wisdom Nuggets – Psalm 88:8-18 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2718 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2718 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title of Today's Wisdom-Trek is: The Loneliest Road – Despair's Final, Unanswered Cry - Concluding Our Trek Through Psalm 88 8-18 Today, we continue our difficult, yet necessary, trek through the Darkest Psalm, Psalm 88, encompassing its final, unrelenting verses, 8 through 18, from the New Living Translation. In our last conversation, we plunged into the depths of Heman the Ezrahite's anguish. We heard his cries "day and night," his fear of imminent death, and his terrifying conviction that his suffering was caused by God's own hand. He felt consumed by "wave after wave" of God's heavy fury and was "abandoned to the depths where the darkness is complete" (Psalm 88 1-7). He had been physically and socially ostracized, counted among the dead while still living. Now, Heman continues his agonizing lament, focusing on his extreme isolation, his unanswered questions, and the ultimate, grim realization that his prayer, unlike nearly every other in the Psalter, ends in unrelieved darkness. This psalm is a profound space for acknowledging that deep despair is real, and that faith often persists even when hope is absent. So, let's listen to this desperate, final cry, recognizing the absolute honesty of a soul on the brink. Section one is about: The Torment of Social and Divine Isolation (Psalm 88 8-12) You have taken away my companions, making me repulsive to them. I am shut in and cannot escape; my eyes are blinded by my tears. I cry out to you, O Lord, every day. I lift my hands to you for help. Are your wonderful deeds appreciated in the grave? Do the dead rise up and praise you? Can anyone proclaim your unfailing love in the grave? Can anyone tell about your faithfulness in the place of destruction? Can your wonders be seen in the dark? Can your righteousness be known in the land of forgetfulness? Heman begins by detailing the social consequence of his affliction, a pain he attributes directly to God: "You have taken away my companions, making me repulsive to them." . His isolation is absolute. God has severed his social ties, causing his friends and loved ones to view him as "repulsive" (tō‘ēḇâ—abominable, a strong term often used for ritual impurity). In the ancient Israelite world, social isolation often meant a lack of care, protection, and provision, leaving him utterly defenseless. This isolation leads to profound emotional and physical paralysis: "I am shut in

Welcome to Day 2717 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2717 – Wisdom Nuggets – Psalm 88:1-7 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2717 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2717 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Today's Wisdom-Trek title is: The Darkest Night – A Descent into Unrelenting Anguish - A Trek Through Psalm 88:1-7 Today, we take a dramatic, almost jarring turn from the prophetic joy of our last trek. We leave the magnificent vision of Zion, the Mother of All Nations, in Psalm 87, where "All my fresh springs are in Zion," and descend into the deepest, most unrelenting anguish found anywhere in the Psalter. We're beginning our trek through Psalm 88 in the New Living Translation, focusing on its opening verses, 1-7. Psalm 88 is known as the Darkest Psalm; a lament so profound that it offers no resolution, no light, no final affirmation of hope. It is the only psalm that ends entirely in darkness, yet it remains one of the most honest and necessary expressions of faith. It's attributed to Heman the Ezrahite, a name associated with wisdom and music in the time of Solomon. The superscription describes it as a Mahlath Leannoth, which indicates a somber, deeply serious tone, perhaps even associated with affliction. This psalm gives voice to the absolute bottom of human despair, where suffering is so complete that the afflicted can only see God's hand in their misery. It's a crucial reminder that faith is not defined by perpetual happiness, but by honest persistence—crying out to God even when we believe He is the one inflicting the pain. So, let's approach this psalm with reverence and humility, recognizing that it provides a sacred space for the deepest human suffering. This first section is: A Desperate Cry for Morning and Night (Psalm 88:1-3) O Lord, God of my salvation, I cry out to you day and night. Let my prayer come right into your presence. Listen closely to my cry. For my life is full of troubles, and death is waiting for me. The psalmist begins with an immediate and relentless cry, yet he grounds his plea in a recognition of God's character: "O Lord, God of my salvation, I cry out to you day and night." Even in his anguish, he calls God the "God of my salvation," a title that acknowledges God's past role as a deliverer, even if He is not acting as one now. This is a crucial flicker of faith—he addresses God based on who God is, not merely on how God feels to him right now. But his distress is relentless, forcing him to cry out "day and night," indicating unceasing torment and insomnia. There is no rest from his misery. His appeal for divine attention is urgent: "Let my prayer come right into your presence. Listen closely to my cry." This echoes pleas we've heard before, such as in Psalm 86, where David asked God to "Bend down, O Lord, and hear my prayer," but here, the tone is more...

Click this link to find "The Psalter" wherever you listen to podcasts: https://the-psalter.captivate.fm/listenClick here to support The Daily Office Podcast with a one-time gift or a recurring donation.The recording of these psalms is copyright the author. The text of the psalms is from the New Coverdale Psalter, copyright the Anglican Church in North America. Used with permission. All rights reserved.

Welcome to Day 2712 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2712 – Wisdom Nuggets – Psalm 86:1-10 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2712 Wisdom-Trek: The Helpless Plea and the Unrivaled God - A Trek Through Psalm 86:1-10 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2712 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Today, we begin a new, deeply personal, and highly encouraging trek through Psalm 86, covering its opening verses, 1 through 10, in the New Living Translation. This psalm is a Prayer of David, a compilation of fervent pleas and confident affirmations, drawing wisdom and themes from many other laments and hymns throughout the Psalter. It moves from a desperate cry for immediate help, anchored in the psalmist's humility and helplessness, to a magnificent declaration of God's unrivaled greatness and universal sovereignty. In the preceding psalm, Psalm 85, we found the people waiting and listening for God's peace and the divine harmony where love and truth would meet. Psalm 86 is the personal response to that longing: a realization that the first step toward receiving God's peace is to humbly and completely cast oneself upon His mercy. It reminds us that our smallness is precisely what qualifies us for God's greatness! So, let's open our hearts to David's personal plea, learning how our deepest distress can become the foundation for our most powerful declarations of faith. The Urgent Plea of the Helpless Servant Psalm 86:1-5 Bend down, O Lord, and hear my prayer; answer me, for I need your help. Protect me, for I am devoted to you. Save me, for I serve you and trust you. You are my God. Be merciful to me, O Lord, for I cry out to you all day long. Give me happiness, O Lord, for I give myself to you. O Lord, you are so good, so ready to forgive. You are filled with unfailing love for all who ask for your help. The psalm begins with an immediate, physical, and urgent plea for God's attention: "Bend down, O Lord, and hear my prayer; answer me, for I need your help." The image of God having to "bend down" speaks volumes! It paints a picture of the psalmist being utterly low, perhaps bowed down by trouble, while God is high and majestic. It's an urgent request for the transcendent God to condescend, to lean in, and to acknowledge the smallness of the one who prays. David anchors his plea in his current state, identifying himself through multiple titles of vulnerability and faith: "Protect me, for I am devoted to you. Save me, for I serve you and trust you. You are my God." He uses three compelling reasons for God to intervene: Devotion: "I am devoted to you," or "I am holy" (hasid)—meaning he is a loyal, faithful follower of God. Service: "I serve...