Podcasts about Purgatorio

En este programa especial grabado en la Feria del Libro de Madrid nos han acompañado José Maria Sanchez Verdú y Paco Carreño. Con Jose María Sanchez Verdú, compositor, catedrático de composición del Real Conservatorio Superior de Música de Madrid y miembro de la Real Academia de Bellas artes de San Fernando, dialogamos acerca de su obra “El libro del Frío” de la que escuchamos algunos ejemplos musicales. El Libro del Frío parte del libro homónimo de poesía de Antonio Gamoneda que Sanchez Verdú va a conectar con la arquitectura de la catedral de León. Además escuchamos y comentamos un fragmento del Purgatorio de su obra Commedia inspirada en La Divina Comedia de Dante. Por su parte el poeta historiador y escritor Paco Carreño nos presenta su libro Madrid Puerto de mar, un libro que hace un viaje a través de 4 siglos de utopías “de las grandes ilusiones que pueden provocar en una ciudad sus carencias y sus necesidades” En nuestro programa reflexionamos además sobre el uso de estos jardines del Buen Retiro como lugar de recreo que acoge a lo largo de la historia representaciones teatrales, fiestas, naumaquias y espectáculos musicales y escénicosEscuchar audio

Todos morimos, todos lo tenemos seguro, pero Cristo nos enseña que después de la muerte está el cielo o el infierno, sin embargo la misericordia de nuestro Dios nos permite purificarnos en un espacio en donde ya estamos salvados, pero nos purificamos de toda mancha, de todo pecado, ya que al cielo se entra completamente limpio de pecado. Hoy veremos lo que nos dice la Santa Iglesia y la sana doctrina acerca del purgatorio. Sólo aquí en Enamórate con Lupita Venegas. ¡No te lo puedes perder!

(Caracas, 28 de mayo, 2026).- Hoy en La Casa, Manuel Silva y Samuel Rodríguez reciben a Doriann Márquez para una sección más de Historia con Doriann, para desmenuzar los grandes mitos de José Antonio Páez, que alimentaron su figura de héroe invencible y el terror que infundía en los realistas.  Esta vez no venimos a hablar de tácticas militares aburridas, sino de las leyendas más locas que rodearon a este prócer. Primero, analizamos sus infames "ataques" en plena batalla. ¿Realmente sufría de epilepsia severa en medio del combate, o simplemente le daban unos bajones de azúcar extremos por la adrenalina y el esfuerzo físico?  Pero el plato fuerte es el toque paranormal. Doriann nos cuenta la increíble leyenda llanera de cuando "El Centauro de los Llanos" se vio acorralado y fue supuestamente salvado por una intervención divina (y un poco terrorífica): ¡Las mismísimas Ánimas del Purgatorio!

Podcast del Instituto Centroamericano de Extensión de la Cultura (ICECU) En este episodio: 1. ¿Qué pasó en Chorreras Curtis? ¿Por qué se dio el desalojo de las personas? 2. ¿Quién fue Hananoma Masakichi, el artista que creó una estatua de sí mismo? 3. ¿Qué se puede hacer para evitar que las guayabas, las pitahayas y los aguacates no se engusanen en el árbol? 4. ¿Cuáles hábitos seguir para tener buena una salud mental? 5. ¿Existe algún remedio para enseñar a un perro a no hacer sus necesidades dentro de la casa? 6. ¿Por qué los católicos hablan de un limbo o purgatorio donde van los niños al morir e igualmente los adultos? Conozca el proyecto Clima, Cámaras, Acción: https://www.youtube.com/watch?v=SUnXit80SIM&list=PLfbXk4tGbt0qQQrasLI8LR9Qn58IuCDOt Búsquenos, síganos y envíenos sus preguntas por estos medios: Facebook: https://www.facebook.com/icecucentroamerica Envíenos un mensaje https://wa.me/50684855453 Web: https://www.icecu.org

Hey there. We're going to pause our slow-walk for a couple of months as I get out from under chemotherapy. We've come to the end of PURGATORIO and it also seems natural that we rest a little before the big ascent ahead in PARADISO. Look for more announcements here, but let's plan on being back on our walk (or what will become our flight) in mid-summer. See you then!

In this episode of The Classical Mind, Fr. Wesley Walker and Dr. Junius Johnson welcome back Heidi White to explore the middle canticle of Dante's Divine Comedy, the Purgatorio. Is Purgatory “cosmic extra innings” or a “cosmic decontamination chamber” for the saved? How do Inferno and Purgatorio differ? Give a listen as Heidi, Junius, and Wesley discuss the moral and structural architecture of Mount Purgatory, specifically the “Order of Love” (ordo amoris) that governs the seven terraces and how Dante organizes the capital vices. Endnotes: Heidi: The Great Divorce by C.S. LewisJunius: The Voyage of the Dawn Treader by C.S. LewisWesley: “Ash Wednesday” by T.S. EliotI Because I do not hope to turn again Because I do not hope Because I do not hope to turn Desiring this man's gift and that man's scope I no longer strive to strive towards such things (Why should the agèd eagle stretch its wings?) Why should I mourn The vanished power of the usual reign? Because I do not hope to know The infirm glory of the positive hour Because I do not think Because I know I shall not know The one veritable transitory power Because I cannot drink There, where trees flower, and springs flow, for there is nothing again Because I know that time is always time And place is always and only place And what is actual is actual only for one time And only for one place I rejoice that things are as they are and I renounce the blessèd face And renounce the voice Because I cannot hope to turn again Consequently I rejoice, having to construct something Upon which to rejoice And pray to God to have mercy upon us And pray that I may forget These matters that with myself I too much discuss Too much explain Because I do not hope to turn again Let these words answer For what is done, not to be done again May the judgement not be too heavy upon us Because these wings are no longer wings to fly But merely vans to beat the air The air which is now thoroughly small and dry Smaller and dryer than the will Teach us to care and not to care Teach us to sit still. Pray for us sinners now and at the hour of our death Pray for us now and at the hour of our death. II Lady, three white leopards sat under a juniper-tree In the cool of the day, having fed to sateity On my legs my heart my liver and that which had been contained In the hollow round of my skull. And God said Shall these bones live? shall these Bones live? And that which had been contained In the bones (which were already dry) said chirping: Because of the goodness of this Lady And because of her loveliness, and because She honours the Virgin in meditation, We shine with brightness. And I who am here dissembled Proffer my deeds to oblivion, and my love To the posterity of the desert and the fruit of the gourd. It is this which recovers My guts the strings of my eyes and the indigestible portions Which the leopards reject. The Lady is withdrawn In a white gown, to contemplation, in a white gown. Let the whiteness of bones atone to forgetfulness. There is no life in them. As I am forgotten And would be forgotten, so I would forget Thus devoted, concentrated in purpose. And God said Prophesy to the wind, to the wind only for only The wind will listen. And the bones sang chirping With the burden of the grasshopper, saying Lady of silences Calm and distressed Torn and most whole Rose of memory Rose of forgetfulness Exhausted and life-giving Worried reposeful The single Rose Is now the Garden Where all loves end Terminate torment Of love unsatisfied The greater torment Of love satisfied End of the endless Journey to no end Conclusion of all that Is inconclusible Speech without word and Word of no speech Grace to the Mother For the Garden Where all love ends. Under a juniper-tree the bones sang, scattered and shining We are glad to be scattered, we did little good to each other, Under a tree in the cool of day, with the blessing of sand, Forgetting themselves and each other, united In the quiet of the desert. This is the land which ye Shall divide by lot. And neither division nor unity Matters. This is the land. We have our inheritance. III At the first turning of the second stair I turned and saw below The same shape twisted on the banister Under the vapour in the fetid air Struggling with the devil of the stairs who wears The deceitul face of hope and of despair. At the second turning of the second stair I left them twisting, turning below; There were no more faces and the stair was dark, Damp, jaggèd, like an old man's mouth drivelling, beyond repair, Or the toothed gullet of an agèd shark. At the first turning of the third stair Was a slotted window bellied like the figs's fruit And beyond the hawthorn blossom and a pasture scene The broadbacked figure drest in blue and green Enchanted the maytime with an antique flute. Blown hair is sweet, brown hair over the mouth blown, Lilac and brown hair; Distraction, music of the flute, stops and steps of the mind over the third stair, Fading, fading; strength beyond hope and despair Climbing the third stair. Lord, I am not worthy Lord, I am not worthy but speak the word only. IV Who walked between the violet and the violet Whe walked between The various ranks of varied green Going in white and blue, in Mary's colour, Talking of trivial things In ignorance and knowledge of eternal dolour Who moved among the others as they walked, Who then made strong the fountains and made fresh the springs Made cool the dry rock and made firm the sand In blue of larkspur, blue of Mary's colour, Sovegna vos Here are the years that walk between, bearing Away the fiddles and the flutes, restoring One who moves in the time between sleep and waking, wearing White light folded, sheathing about her, folded. The new years walk, restoring Through a bright cloud of tears, the years, restoring With a new verse the ancient rhyme. Redeem The time. Redeem The unread vision in the higher dream While jewelled unicorns draw by the gilded hearse. The silent sister veiled in white and blue Between the yews, behind the garden god, Whose flute is breathless, bent her head and signed but spoke no word But the fountain sprang up and the bird sang down Redeem the time, redeem the dream The token of the word unheard, unspoken Till the wind shake a thousand whispers from the yew And after this our exile V If the lost word is lost, if the spent word is spent If the unheard, unspoken Word is unspoken, unheard; Still is the unspoken word, the Word unheard, The Word without a word, the Word within The world and for the world; And the light shone in darkness and Against the Word the unstilled world still whirled About the centre of the silent Word. O my people, what have I done unto thee. Where shall the word be found, where will the word Resound? Not here, there is not enough silence Not on the sea or on the islands, not On the mainland, in the desert or the rain land, For those who walk in darkness Both in the day time and in the night time The right time and the right place are not here No place of grace for those who avoid the face No time to rejoice for those who walk among noise and deny the voice Will the veiled sister pray for Those who walk in darkness, who chose thee and oppose thee, Those who are torn on the horn between season and season, time and time, between Hour and hour, word and word, power and power, those who wait In darkness? Will the veiled sister pray For children at the gate Who will not go away and cannot pray: Pray for those who chose and oppose O my people, what have I done unto thee. Will the veiled sister between the slender Yew trees pray for those who offend her And are terrified and cannot surrender And affirm before the world and deny between the rocks In the last desert before the last blue rocks The desert in the garden the garden in the desert Of drouth, spitting from the mouth the withered apple-seed. O my people. VI Although I do not hope to turn again Although I do not hope Although I do not hope to turn Wavering between the profit and the loss In this brief transit where the dreams cross The dreamcrossed twilight between birth and dying (Bless me father) though I do not wish to wish these things From the wide window towards the granite shore The white sails still fly seaward, seaward flying Unbroken wings And the lost heart stiffens and rejoices In the lost lilac and the lost sea voices And the weak spirit quickens to rebel For the bent golden-rod and the lost sea smell Quickens to recover The cry of quail and the whirling plover And the blind eye creates The empty forms between the ivory gates And smell renews the salt savour of the sandy earth This is the time of tension between dying and birth The place of solitude where three dreams cross Between blue rocks But when the voices shaken from the yew-tree drift away Let the other yew be shaken and reply. Blessèd sister, holy mother, spirit of the fountain, spirit of the garden, Suffer us not to mock ourselves with falsehood Teach us to care and not to care Teach us to sit still Even among these rocks, Our peace in His will And even among these rocks Sister, mother And spirit of the river, spirit of the sea, Suffer me not to be separated And let my cry come unto Thee. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.theclassicalmind.com/subscribe

While we are on a break, enjoy this episode from Season 2. Season 3 starts May 19!My son Jack is back as we discuss Paradiso, Jack's favorite part of Dante's Divine Comedy. I absolutely love getting to chat with him again (see a couple of earlier episodes linked below). We talk about why he loves Dante in general, and Paradiso in particular. Highlights include:Dante's bravery (or chutzpah!) in writing his poetry and scholarly works in Italian rather than Latin;Who Dante is for (spoiler--it's for YOU), and why (the title of this episode is a big hint!);How people of different ages see Dante in a different light;Why a map of Heaven is really hard to draw, especially compared to Hell and Purgatory.Jack wrote his thesis on part of the Divine Comedy, and he has a lot of experience in the classroom with Dante, so he brings a lot of his knowledge to expand on what we've been talking about for the last two weeks.This episode forms a kind of trilogy on Crack the Book: two weeks ago we discussed Inferno, and last week my friend Lisa and I covered Purgatorio. It's my hope that these three podcasts will inspire you to pick up your own copy of the Divine Comedy and jump in.Season 3 is coming May 19! LINKTed Gioia/The Honest Broker's 12-Month Immersive Humanities Course (paywalled!)Crack the Book, Inferno EpisodeCrack the Book, Purgatorio EpisodeJack's Episode About BoethiusJack's Episode About the OdysseyCONNECTThe complete list of Crack the Book Episodes (Amazon affiliate links): https://cheryldrury.substack.com/p/crack-the-book-start-here?r=u3t2rTo read more of my writing, visit my Substack - https://www.cheryldrury.substack.com.Follow me on Instagram - https://www.instagram.com/cldrury/ LISTENSpotify - https://open.spotify.com/show/5GpySInw1e8IqNQvXow7Lv?si=9ebd5508daa245bdApple Podcasts - https://podcasts.apple.com/us/podcast/crack-the-book/id1749793321 Captivate - https://crackthebook.captivate.fm

We've reached the end of our time on the great mountain of Purgatory . . . and in the great second canticle of COMEDY.Here are some final thoughts, an attempt to bring our time with this part of the poem to a close.Dante has worked hard to make PURGATORIO the hinge of his entire poem. Let's explore some ways it reflects back on INFERNO and looks ahead to PARADISO.Here are the segments for this episode of WALKING WITH DANTE:[01:01] PURGATORIO is an inversion of INFERNO.[02:54] PURGATORIO is most human part of COMEDY.[04:34] PURGATORIO is a rehearsal of the structure of the New Testament.[07:29] PURGATORIO is a meta-commentary on the writing of INFERNO.[09:45] PURGATORIO is the end of one sort of poem and the beginning of another.[10:35] PURGATORIO ends with two unique creations by Dante.[12:01] Where do the souls go when they are lifted out of Limbo?[13:46] Why does PURGATORIO end with the virtue of purity?[15:48] Is the will truly the necessary, sufficient, and final cause of a soul's purgation?

Dante, the poet, steps out of the story seven times in PURGATORIO to address his reader directly--sometimes to spur the reader on to action, sometimes to put a bridle on the reader's intentions or thoughts.If we trace these seven addresses, can we find a developmental pattern? Or uncover Dante's changing attitude toward his work? Or toward his reader? Can we see a growing frustration or even fear about what lies ahead in COMEDY?Join me, Mark Scarbrough, as we work our way through these seven call-outs to find ways to summarize the greater work and ingenuity of PURGATORIO.Here are the segments for this episode of WALKING WITH DANTE:[01:31] PURGATORIO, Canto VIII, Lines 19 - 21.[05:23] PURGATORIO, Canto IX, Lines 70 - 72.[08:00] PURGATORIO, Canto X, Lines 106 - 111.[11:55] PURGATORIO, Canto XVII, Lines 1 - 9.[15:39] PURGATORIO, Canto XXIX, Lines 97 - 105.[19:20] PURGATORIO, Canto XXXI, Lines 124 - 126.[22:22] PURGATORIO, Canto XXXIII, Lines 136 - 138.

As the second installation of his three-part series, Fr. John offers an introduction and overview of the second canticle of Dante's Divine Comedy - The Purgatorio. He is joined by guest host Fr. CJ Mast, a fellow companion and long time friend. If you are looking for more on Dante, check out Fr. John's nine-part lecture series at Our Lady of Lourdes: https://www.youtube.com/@LourdesDenver/streams.

As one of three sum-up episode to conclude our time on Mount Purgatory, this one's about Dante's conception of what he's doing when he's writing, outlined in nine selected passages from INFERNO and PURGATORIO.We've moved far enough into the poem that we can see the ways the poet has changed, hedged, and developed his theories of how and why he's writing COMEDY. Given that one of my theses is that COMEDY is a poem in process, we can then trace some sort of developmental curve in Dante's thinking about what he's doing as a poet.Join me, Mark Scarbrough, as we work through Dante's possible theories on his own craft.If you'd like to help underwrite this work, consider a one-time donation or a small monthly stipend using this PayPal link right here.Here are the nine selected passages for this episode of WALKING WITH DANTE:[01:21] INFERNO, Canto III, lines 1 - 12[05:02] INFERNO, Canto XV, lines 88 - 96a.[09:42] PURGATORIO, Canto II, lines 106 - 114.[13:01] PURGATORIO, Canto VIII, lines 70 - 72.[15:36] PURGATORIO, Canto XXIV, lines 49 - 60.[19:24] PURGATORIO, Canto XXVI, lines 97 - 102.[22:05] PURGATORIO, Canto XXXIII, lines 52 - 57.[24:53] PURGATORIO, Canto XXXIII, lines 76 - 78.[27:33] PURGATORIO, Canto XXXIII, lines 139 - 141.

Psychologist, behavioral geneticist and writer Kathryn Paige Harden joins co-hosts Jennifer Maritza McCauley and Whitney Terrell to discuss her new book, Original Sin: On the Genetics of Vice, the Problem of Blame, and the Future of Forgiveness. Harden talks about the chemistry of human behavior, how society has shaped its views of different communities, the relationship between hereditability and perceived responsibility, and how those opinions shift as science unlocks more mysteries of the human genome. She also reflects on how her Christian upbringing has influenced her thinking and considers what influence new genetic information might have on our legal system. Harden reads from Original Sin.To hear the full episode, subscribe through iTunes, Google Play, Stitcher, Spotify, or your favorite podcast app (include the forward slashes when searching). You can also listen by streaming from the player below. Check out video versions of our interviews on the Fiction/Non/Fiction Instagram account, the Fiction/Non/Fiction YouTube Channel, and our show website: https://www.fnfpodcast.net/This podcast is produced by Jennifer Maritza McCauley, V.V. Ganeshananthan and Whitney Terrell.Kathryn Paige HardenOriginal Sin: On the Genetics of Vice, the Problem of Blame, and the Future of ForgivenessThe Genetic Lottery: Why DNA Matters for Social EqualityOthersThe Divine Comedy - Inferno, Purgatorio, Paradiso by Dante Alighieri“Criminal Complexity” - The American ScholarSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

We come to the end of the second canticle, of PURGATORIO . . . and it includes all the ambiguity and humanness we've come to expect, plus hopeful notes for the journey ahead into Paradise.Dante complicates his ending of PURGATORIO with notes about his own dark mind and the incomplete work of this second part of his masterpiece COMEDY.At the same time, we're ready for the stars.Join me, Mark Scarbrough, as we explore the final passage of PURGATORIO.Here are the segments for this episode of WALKING WITH DANTE:[01:22] My English translation of PURGATORIO, Canto XXXIII, Lines 124 - 145. If you'd like to read along or continue the conversation with me, please find the entry for this episode on my website, markscarbrough.com.[03:26] Dante, ever the medieval poet, no matter how modern we try to make him.[05:28] The final address to the reader in PURGATORIO and the tricky question of the "woven bridle."[10:58] Matelda, apparently doing what she's always done . . . which only makes her character more complex.[12:49] The threat to memory, the threat to COMEDY as a whole.[15:23] Four hopeful notes that conclude PURGATORIO.[17:55] Rereading the passage: PURGATORIO, Canto XXXIII, lines 124 - 145.

The procession continues away from Lethe and farther into the Garden of Eden until they come to a dark, frigid spot that stops them . . . a curious moment in this innocent landscape.And it gets more curious as we discover rivers named and then renamed before we come to the most difficult naming of them all: Matelda, the fair lady who has been with us since PURGATORIO, Canto XXVIII.We'll talk cosmology, geography, and even poetic rhyme sequences before we turn to the thorny question of exactly who Matelda is.Join me, Mark Scarbrough, as I offer you lots of answers without giving any final solution to this most enigmatic figure.Please consider underwriting this work with a one-time contribution or a small monthly stipend which you can set up at this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[01:26] My English translation of PURGATORIO, Canto XXXIII, Lines 103 - 123. If you'd like to read along or continue the discussion with me, please find the entry for this episode on my website, markscarbrough.com.[03:25] Cosmological references that help set (and even bookend) PURGATORIO.[06:24] Stopping the procession at a dark, frigid spot (somehow in Eden!).[08:56] The Tigris and Euphrates rivers: how and why?[14:27] A beautiful rhyme sequence that encodes the fall into Eden.[17:10] Matelda: the difficult and long-standing interpretive questions about who this fair lady is.[31:06] Rereading the passage: PURGATORIO, Canto XXXIII, lines 103 - 123.

After her final discourse in PURGATORIO, Beatrice and Dante enter into a brief conversation in which he admits he already has images stamped into his brain but he doesn't know what many of them mean, particularly those from her.She, on the other hand, launches into her final condemnation: the school he followed was too debased to capture the truths she has in hand.But she doesn't end there. She also promises greater clarity ahead. Thank goodness!Join me, Mark Scarbrough, as we work through the conclusion of her discourse and discover the ways Dante may be signaling us that the rational mind is not enough to understand theological truths.Here are the segments for this episode of WALKING WITH DANTE:[01:18] My English translation of PURGATORIO, Canto XXXIII, Lines 79 - 102. If you'd like to read along or continue the conversation with me about this passage, please find the entry for this episode on my website, markscarbrough.com.[03:15] Questions about brain impressions, perhaps derived from the figurae of Joachim da Fiore.[09:22] Beatrice's condemnation of the school Dante followed . . . and the questions about which school does she mean.[17:38] The question of whether Dante fully experiences Purgatory.[21:02] The hope of greater clarity ahead.[22:57] Rereading the passage: PURGATORIO, Canto XXXIII, lines 79 - 102.

Son of Nobody by Yann Martel is an imaginative retelling of the Trojan War from the bestselling author of Life of Pi. Yann joins us to talk about the Trojan War, studying the classics, writing epic poetry, structure, Greek mythology, storytelling and more with cohost Brenda Allison. This episode of Poured Over was hosted by Brenda Allison and mixed by Harry Liang.                     New episodes land Tuesdays and Thursdays (with occasional Saturdays) here and on your favorite podcast app. Featured Books (Episode): Son of Nobody by Yann Martel Life of Pi by Yann Martel The Iliad by Homer, translated by Stephen Mitchell The Song of Achilles by Madeline Miller The Personal Memoirs of Ulysses S. Grant by Ulysses S. Grant Margo's Got Money Troubles by Rufi Thorpe The Bluest Eye by Toni Morrison The Divine Comedy: The Inferno, The Purgatorio, and The Paradiso by Dante Alighieri, translated by John Ciardi The Tartar Steppe by Dino Buzzati Waiting for Godot: : A Tragicomedy in Two Acts by Samuel Beckett The Iliad by Homer, translated by Emily Wilson Featured Books (TBR Top Off) Son of Nobody by Yann Martel What We Can Know by Ian McEwan Cloud Cuckoo Land by Anthony Doerr  

Today on Ascend: The Great Books Podcast, Dcn. Harrison discusses the last two cantos of the Purgatorio (32-33) with Joshua Charles of Eternal Christendom and Dr. Frank Grabowski of Holy Family Classical School. We are reading the ODYSSEY NEXT! Check out our 12-week schedule.See our collection of written guides to the great books!Check out Joshua Charles' Eternal Christendom.Check out Holy Family Classical School in Tulsa, Oklahoma.They explore the symbolic significance of Beatrice's role in guiding Dante through his spiritual journey, highlighting her as a representation of divine grace and wisdom. The conversation also touches on the allegorical elements of the sacred tree and the griffin, which symbolize Christ and the intertwining of spiritual and temporal authority.The episode further examines the complex allegories of spiritual and temporal power, focusing on themes of judgment, schism, and the corruption within the church. The guests discuss Dante's critique of ecclesiastical corruption, particularly involving figures like Boniface VIII and the Avignon Papacy, and how these historical contexts are woven into the narrative. The prophetic visions of church corruption, represented by the harlot and the coming hero, the Greyhound, are analyzed for their implications on Dante's vision of divine justice and societal renewal. The discussion is enriched with references to biblical texts, especially the Book of Revelation, which heavily influences Dante's imagery.Throughout the episode, the philosophical underpinnings of Dante's work are explored, with particular attention to the influences of Platonic, Augustinian, and Thomistic thought. The conversation transitions from the individual soul's purification journey to broader societal and political reflections, emphasizing the need for harmony between spiritual and temporal powers. The episode concludes with reflections on Dante's vision for renewal and hope, encouraging listeners to consider the allegories as guides for personal sanctification and societal transformation.Chapters00:00 Introduction and Context of the Podcast03:07 Exploring Dante's Purgatorio06:02 The Role of Beatrice and Grace08:50 Imagery and Symbolism in Canto 3212:06 The Pageant of Church History15:00 The Griffin and the Tree of Knowledge17:53 Temporal vs. Spiritual Authority20:45 The Significance of the Pageant23:57 Concluding Thoughts on Dante's Vision29:18 The Role of the Church in Governance30:01 Wealth and Temptation: The Weight of Luxury32:13 Temporal Authority vs. Spiritual Purpose34:26 The Emergence of the Dragon: Schism and Violence36:05 The Transformation of the Chariot: Corruption and Power38:47 The Harlot and the Giant: The Church's Grotesque Reality42:37 Dante's Perspective on the Papacy and Authority49:35 The Need for a Temporal Leader55:41 The Prophetic Vision of the Future01:00:21 The Purifying Power of Temporal Authority01:04:21 The Role of the Tree in Justice01:06:47 Understanding the Moral and Anagogical Senses01:10:46 The Discord Between Heaven and Earth01:16:42 The Significance of the Two Rivers01:22:40 Baptism and the Renewal of the SoulGood work on reading the Purgatorio!We have a few episodes from THE ASCENT up next and then we are reading the Odyssey.

Beatrice concludes her monologue at the end of PURGATORIO with some dazzling metaphoric pyrotechnics, a slam on Dante's intellect, and a redefinition of this journey across the known universe. It's not just any old pilgrimage. It's a crusade.Join me, Mark Scarbrough, as we look at the final images of her speech and discover its larger, structural details . . . which point us directly ahead to PARADISO.Consider defraying the many costs of this podcast with a one-time donation or a small monthly stipend by using this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[01:11] My English translation of PURGATORIO, Canto XXXIII, Lines 61 - 78. If you'd like to read along or continue the conversation about this episode, please find its entry on my website, markscarbrough.com.[03:03] Fun calculations to discover how long Adam (and Eve) stayed in Limbo.[07:52] Beatrice's assertions about the writing and reading of texts.[13:33] References to the river Elsa and to Pyramus.[17:10] A badly mixed metaphor that leads into questions of interiority.[21:14] Rereading all of Beatrice's final monologue in PURGATORIO: XXXIII: 31 - 78.[23:49] Four structural notes on this monologue.

Beatrice continues her discourse at the end of PURGATORIO by offering Dante classical examples of her own obscurity, Christian resonances for the very hope of writing, and a challenge for him to become her scribe, to take notes on her lectures.This passage falls in the middle of her long monologue in the last canto of PURGATORIO and it forms the fulcrum that turns us from the apocalyptic vision to something much closer to Dante's own concerns: the craft of writing.Join me, Mark Scarbrough, as we tease out the difficulties in this notoriously challenging passage at the end of PURGATORIO.Here are the segments for this episode of WALKING WITH DANTE:[01:59] My English translation of PURGATORIO, Canto XXXIII, Lines 46 - 60. If you'd like to read along or continue the conversation with me, please find the entry for this episode on my website, markscarbrough.com.[03:24] The obscurity as the point.[07:02] Themis and the Sphinx, early human riddles.[10:02] Dante's well-intended mistake about the Naiads.[13:41] Beatrice's theory of Dante's craft.[15:59] The classical to the Christian: the dominant move in INFERNO and PURGATORIO.[17:35] A twice-robbed tree--but how?[19:50] The tree for God's sole use.[21:58] Rereading the passage: PURGATORIO, Canto XXXIII, lines 46 - 60.

Today on Ascend: The Great Books Podcast, Dcn. Harrison Garlick and Dr. Michael West discuss the top of Mount Purgatory: The Earthly Paradise (Cantos 28-31). Check out our WRITTEN GUIDE to the Purgatorio.Check Ascend out on X, Facebook, Youtube, and More!They explore the serene, uncultivated garden where Dante encounters the mysterious Matilda picking flowers, the two rivers (Lethe, which erases the memory of sin, and Eunoe, which restores the memory of good deeds), and the elaborate apocalyptic procession featuring candelabras, elders, symbolic creatures, the griffin-drawn chariot of the Church, and dancers representing the theological and cardinal virtues. The discussion highlights Dante's use of erotic imagery, classical allusions (Proserpina, Venus, Hero and Leander), and the communal themes running through the Commedia, while noting how Purgatorio depicts the gradual strengthening of the will through spiritual “exercise,” much like physical training.The conversation then turns to the dramatic appearance of Beatrice in Canto 30, her stern rebuke of Dante for pursuing “shadows of false goods” after her death, and the emotional departure of Virgil, whose guidance ends as Beatrice assumes the role of divine wisdom. They interpret Canto 31 as a sacramental confession scene in which Dante acknowledges his sins, experiences contrition while gazing at Beatrice's eyes reflecting the dual-natured griffin (Christ), and is immersed in the River Lethe by Matilda. The hosts reflect on the limits of human reason and mentorship (Virgil), the incarnational role of beauty in leading the soul to God, the necessity of properly ordered eros, and the deeper Christian vision that Eden is not the final destination but a way station toward the beatific vision. The episode ends with anticipation for the conclusion of Purgatorio in the next installment.Chapters00:00 Introduction to Ascend and the Great Books02:19 Exploring Dante's Purgatorio: Canto 28-3104:03 Scholarship and Themes in Dante06:52 The Role of Community in Dante's Works09:43 Personal Reflections on Purgatorio12:20 The Earthly Paradise and Its Significance14:48 Matilda: A Symbol of Beauty and Desire17:44 The Rivers of Lethe and Eunoë20:25 The Dichotomy of Memory in Dante's Vision33:04 The Nature of Confession and Memory34:32 Exploring Apocalyptic Imagery38:08 The Role of Virtues in Spiritual Life45:58 The Significance of the Procession52:43 The Transition from Virgil to Beatrice01:04:09 Virgil's Journey and Final Gift01:05:25 The Role of Mentorship and Growth01:07:24 The Pain of Separation from Mentors01:08:58 Understanding Virgil's Absence01:10:52 Beatrice's Introduction and New Guidance01:12:22 Beatrice's Sarcasm and Wisdom01:14:07 The Complexity of Virgil's Guidance01:15:11 The Nature of True Goodness01:17:04 The Pursuit of Apparent Goods01:19:47 Beatrice as an Icon of Divine Beauty01:21:41 The Role of Pity in Relationships01:25:56 The Sacrament of Confession01:27:43 The Importance of Tears and Remorse01:33:41 The Vision of the Griffin and ChristGood work reading the great books! Next week, we are joined by Joshua Charles and Dr. Frank Grabowski to end our journey!

As Beatrice and Dante continue to walk through Eden, she begins the final discourse that will end PURGATORIO: a cryptic, apocalyptic vision of the world (or maybe just the church?) set right. But by whom? Or when? And is the church destroyed? Or is it going to be rehabilitated?Beatrice's vision is the capstone of PURGATORIO and prepares us for the elliptical and stylized poetry to come in PARADISO, just ahead of us. It's a test to see whether we can make it. Don't worry: We will!Join me, Mark Scarbrough, as we begin our final walk across one of the most difficult passages in PURGATORIO. Seven hundred years of commentary hasn't come to any agreement on these lines. Why should we?To keep this podcast afloat, please consider a one-time donation or a very small monthly stipend to underwrite its many fees. You can do so at this PayPal link.Here are the segments for this episode of WALKING WITH DANTE:[01:43] My English translation of PURGATORIO, Canto XXXIII, Lines 25 - 45. If you'd like to read along or continue the conversation with me by a comment on this episode, please find it on my website: markscarbrough.com.[04:18] A reminder: the rigid and highly stylized manner code in the Middle Ages.[08:46] Beatrice's redefinition of the terms: wakefulness rather than walking, the chariot as a vessel, the dragon as a serpent (from Eden?), and the chariot's possible, full destruction.[14:18] A translation problem: the possible sop of bread. And difficult interpretations: God's vendetta and a future heir.[18:30] Seven hundred years of commentary on the tough problem of "five hundred ten and five--God's messenger."[27:42] Rereading the passage: PURGATORIO, Canto XXXIII, lines 25 - 45.

Ti sei mai chiesto come è nata la lingua italiana? La storia dell'italiano è un viaggio affascinante lungo circa 3000 anni, che parte da un piccolo popolo di pastori nel Lazio e arriva fino alla lingua studiata e amata in tutto il mondo. Capire da dove viene l'italiano ti aiuterà a comprendere meglio la grammatica, il vocabolario e a scoprire perché l'italiano è fatto così com'è. Come Nasce l'Italiano? La Storia della Lingua Italiana Le Origini: Prima di Roma Un Mosaico di Lingue nella Penisola (Prima del 753 a.C.) Immagina l'Italia di circa 3000 anni fa, intorno al 1000 a.C. Non c'era nessuna "Italia" come la conosciamo oggi. La penisola era un mosaico di popoli diversi, ognuno con la propria lingua e la propria cultura. Al nord c'erano i Celti (o Galli), che parlavano lingue celtiche — sì, le stesse lingue imparentate con l'irlandese e il gallese di oggi. Al centro c'erano gli Etruschi, un popolo misterioso e affascinante. La loro lingua non è ancora stata completamente decifrata: sappiamo leggere le loro lettere, ma non sempre capiamo il significato delle parole. Nel sud e in Sicilia c'erano i Greci, che avevano fondato colonie così importanti che quella zona si chiamava Magna Grecia, cioè "Grande Grecia". Città come Napoli (Neapolis, "città nuova" in greco), Siracusa e Taranto erano città greche. E poi, nel centro della penisola, nella zona del Lazio, c'era un piccolo popolo di pastori e agricoltori: i Latini. Parlavano una lingua indoeuropea che oggi chiamiamo latino. PopoloZona geograficaLingua parlataCelti (Galli)Nord ItaliaLingue celticheEtruschiCentro Italia (Toscana, Umbria, Lazio)Etrusco (non completamente decifrato)GreciSud Italia e Sicilia (Magna Grecia)Greco anticoLatiniLazioLatino (lingua indoeuropea) Curiosità: La parola "Italia" probabilmente viene dalla parola Italói, un termine usato dai Greci per indicare le popolazioni del sud della penisola. Potrebbe derivare dalla parola víteliú, che significava "terra dei vitelli". Quindi "Italia" potrebbe significare "terra dei vitelli". Roma e il Latino (753 a.C. – 476 d.C.) La Nascita e l'Espansione di Roma Secondo la leggenda, Roma fu fondata nel 753 a.C. da Romolo e Remo, due gemelli allattati da una lupa. Nella realtà la fondazione fu un processo graduale, ma quello che è certo è che Roma, da piccolo villaggio, diventò piano piano una potenza enorme, conquistando prima il resto dell'Italia e poi tutto il Mediterraneo: Spagna, Francia (che i Romani chiamavano "Gallia"), parte della Gran Bretagna, il Nord Africa, la Grecia, il Medio Oriente... E con le conquiste romane, si diffuse anche il latino. Due Versioni del Latino: Classico e Volgare Esistevano, in pratica, due "versioni" del latino, ed è fondamentale capire la differenza tra di esse per comprendere la nascita dell'italiano. Il latino classico (o letterario) era quello che usavano gli scrittori, i poeti, i filosofi come Cicerone, Virgilio e Ovidio. Era una lingua elegante, complessa, con regole grammaticali molto precise. Era la lingua dei libri, dei discorsi ufficiali, dei documenti. Il latino volgare (dal latino vulgus = "popolo") era invece il latino parlato dalla gente comune, dai soldati, dai commercianti. Era più semplice, più diretto, e cambiava continuamente a seconda del luogo e del periodo. La parola "volgare" in questo contesto non significa "brutto" o "maleducato" come in italiano moderno, ma semplicemente "del popolo". Ed è proprio dal latino volgare, non da quello classico, che nasceranno tutte le lingue romanze: italiano, spagnolo, francese, portoghese, rumeno, catalano e tante altre. Esempi Concreti: dal Latino Volgare alle Lingue Romanze SignificatoLatino classicoLatino volgareItalianoSpagnoloFranceseCavalloequuscaballuscavallocaballochevalMangiareederemanducaremangiaremanjar (antico)manger Come puoi notare, le parole italiane, spagnole e francesi derivano dalla forma volgare, non da quella classica. Il latino classico ha comunque lasciato tracce nell'italiano colto: da equus derivano parole come "equestre" e "equitazione". La Caduta dell'Impero Romano e la Frammentazione Linguistica (476 d.C. – IX secolo) Il Crollo dell'Unità Linguistica Nel 476 d.C. cade l'Impero Romano d'Occidente. Le invasioni dei popoli germanici — Goti, Longobardi, Franchi, Vandali — cambiano completamente la situazione. Senza l'unità politica di Roma, senza le strade romane efficienti, senza l'amministrazione centralizzata, il latino volgare parlato nelle diverse regioni comincia a evolversi in direzioni diverse. Immagina un grande fiume che si divide in tanti piccoli fiumi: è esattamente quello che succede alla lingua. In Francia, il latino volgare diventa piano piano il francese antico. In Spagna, diventa il castigliano antico. In Italia, diventa non "l'italiano", ma tanti volgari diversi: il volgare toscano, il volgare siciliano, il volgare veneziano, il volgare napoletano, e così via. L'Influenza dei Popoli Germanici sulla Lingua I popoli germanici che si stabiliscono in Italia lasciano tracce importantissime nella lingua. I Longobardi, per esempio (che dominano gran parte dell'Italia dal 568 d.C.), ci regalano parole che usiamo ancora oggi. Parola italianaOrigine longobardaSignificato originaleguanciawankjaguanciaschienaskinastinco, ossostincoskinkagambastampastampfjanpestarepancabankapancaguerrawerra (germanico)mischia, confusione La parola "guerra", che oggi usiamo quotidianamente, non viene dal latino! In latino classico, "guerra" si diceva bellum (da cui l'aggettivo "bellico"). La nostra parola "guerra" viene invece dal germanico werra, e arrivò in italiano probabilmente attraverso i Franchi o i Longobardi. Dalla stessa radice germanica deriva anche l'inglese war. Curiosità: durante questo periodo, le persone comuni non sapevano più il latino classico, ma la Chiesa continuava a usarlo. Questo creava situazioni curiose: la gente andava a messa e non capiva quasi niente di quello che diceva il prete! Perfino la parola "Italia" come entità geografica sopravvive durante questo periodo, anche se politicamente la penisola è divisa in mille pezzi. La Lombardia, per esempio, prende il nome proprio dai Longobardi. I Primi Documenti in Volgare Italiano (IX – XII secolo) Il Placito Capuano (960 d.C.) Il documento più famoso tra i primi testi in volgare è il cosiddetto Placito Capuano (o Placito di Capua), del 960 d.C. Si tratta di un documento legale scritto a Capua, vicino a Napoli. È una testimonianza in un processo riguardante delle terre contese tra un monastero e un proprietario terriero. La frase chiave, pronunciata dai testimoni, è: "Sao ko kelle terre, per kelle fini que ki contene, trenta anni le possette parte Sancti Benedicti." Che significa: "So che quelle terre, entro quei confini che qui si descrivono, le ha possedute per trent'anni la parte (il monastero) di San Benedetto." Guarda questa frase: sao (so), kelle (quelle), terre (terre), possette (possedette/possedé). Non è latino, non è ancora italiano moderno, ma ci stiamo avvicinando. È come vedere una fotografia sfocata che piano piano diventa nitida. L'Indovinello Veronese (Fine VIII – Inizio IX Secolo) In realtà, c'è un documento ancora più antico del Placito Capuano. È il famoso Indovinello Veronese, scritto tra la fine dell'VIII e l'inizio del IX secolo, trovato nella Biblioteca Capitolare di Verona: "Se pareba boves, alba pratalia araba, albo versorio teneba, negro semen seminaba." È un indovinello che significa: "Spingeva avanti i buoi, arava prati bianchi, teneva un aratro bianco, seminava seme nero." La soluzione? Le dita che scrivono! I "buoi" sono le dita, i "prati bianchi" sono il foglio, l'"aratro bianco" è la penna d'oca, e il "seme nero" è l'inchiostro. Questo testo è un misto tra latino e volgare e ci mostra esattamente il momento di transizione tra le due lingue. La Scuola Siciliana e i Primi Poeti (XIII secolo) La Corte di Federico II e la Nascita della Poesia in Volgare Nel XIII secolo, alla corte dell'imperatore Federico II di Svevia, a Palermo, succede qualcosa di rivoluzionario: un gruppo di poeti e intellettuali comincia a scrivere poesia in volgare invece che in latino o in provenzale (che era la lingua della poesia per eccellenza in quel periodo). Questi poeti formano la cosiddetta Scuola Siciliana (o Scuola poetica siciliana). Tra i più importanti c'è Jacopo da Lentini, che è considerato l'inventore del sonetto — sì, quella forma poetica di 14 versi che poi userà anche Shakespeare. Un'invenzione italiana, nata in Sicilia! La Diffusione del Volgare Toscano Quando le poesie siciliane si diffondono nel resto d'Italia, vengono copiate da scribi toscani che le "traducono" nel loro volgare. Questo significa che il volgare toscano comincia ad assorbire e rielaborare la tradizione letteraria siciliana. È un primo passo verso la centralità del toscano. Nel frattempo, in altre parti d'Italia fioriscono altre tradizioni letterarie: a Bologna, il poeta Guido Guinizzelli fonda il cosiddetto Dolce Stil Novo, una corrente poetica che parla dell'amore in modo nuovo e raffinato. Ma il volgare toscano comincia a emergere come il più prestigioso tra i volgari italiani. Dante, Petrarca e Boccaccio: i "Tre Padri" dell'Italiano (XIV secolo) Ed eccoci al momento più importante di tutta la storia della lingua italiana. Tre uomini, tutti toscani, tutti geniali, cambiano tutto per sempre. Dante Alighieri (1265–1321) Dante è il padre della lingua italiana. Senza Dante, l'italiano come lo conosciamo probabilmente non esisterebbe. La sua opera più famosa è la Divina Commedia (che lui chiamava semplicemente Commedia; l'aggettivo "Divina" fu aggiunto dopo da Boccaccio nel Trattatello in laude di Dante).È un poema di circa 14.233 versi in cui Dante viaggia attraverso l'Inferno, il Purgatorio e il Paradiso.

From tragedy to comedy, the apocalyptic vision in Canto XXXII has come to an end and Beatrice accepts Dante as her walking companion in Eden.A relatively easy passage begins the final canto of PURGATORIO, perhaps a breather before the much more difficult material that will make up the bulk of the last canto of PURGATORIO.Join me, Mark Scarbrough, as we walk with Beatrice, Dante, the seven ladies, the lady who tends Eden, and Statius. They're a final parade to wrap up this second canticle of COMEDY.Here are the segments for this episode of WALKING WITH DANTE:[01:26] My English translation of PURGATORIO, Canto XXXIII, Lines 1 - 24. If you'd like to read along or continue the conversation with me, please find the entry for this episode on my website, markscarbrough.com.[03:31] Possibly, a simple interlude between much more difficult passages.[04:58] The Latin quotation from Psalm 78/79 that opens the final canto of PURGATORIO.[09:19] Beatrice's Latin quotation from the Gospel of John as Dante fuses Mary and Jesus into her character.[16:46] Beatrice's parade and the question of her nine steps.[21:53] Beatrice, Dante's new guide across the known universe.[26:51] Rereading the passage: PURGATORIO, Canto XXXIII, lines 1- 24.

When one thinks of Purgatory, especially as described in Dante's Purgatorio, love is not the first thing that comes to mind. In this episode, Dr. Anthony Esolen leads a seminar from his Magnus Fellowship course "Into the World Beyond, With Dante" on the theme of love through the purification in Dante's Purgatorio, much like our own purging that purifies our love during the season of Lent.

Today on Ascend: The Great Books Podcast, Dcn. Harrison Garlick and Fr. Patrick Biscoe, OP, discuss gluttony and lust in Dante's Purgatorio, Cantos 23-27.Check out thegreatbookspodcast.com for more information.Check out our LIBRARY OF WRITTEN GUIDES for the great books.Check out the Dominicans, the Order of Preachers.Check out Fr. Patrick Briscoe, OP, at Godsplaining Podcast.In this episode of Ascend: The Great Books Podcast, Deacon Harrison Garlick is joined by Dominican friar Fr. Patrick Briscoe, OP, currently serving in Rome as the Order's General Promoter for Social Communication. The conversation opens with Fr. Patrick explaining Dominican life, the charism of preaching rooted in study and contemplation, the historical significance of Santa Sabina, and the Order's ongoing vitality—especially through institutions like the Angelicum. The bulk of the episode then offers a close, theologically rich reading of the Purgatorio.The hosts explore how Dante structures these sins as forms of excessive or misdirected love, placing them high on the mountain because they are less grave than pride, envy, or wrath, yet still require deep purification. Key themes include the contrapasso of emaciated souls on the gluttony terrace, the “OMO DEI” face motif symbolizing refashioning in God's image, the role of intercessory prayer (especially Nella's for Forese Donati), the two instructive trees, medieval embryology and hylomorphism (how airy shades appear gaunt), and the wall of flame on the lust terrace.They highlight Dante's nuanced treatment of lust—treating both heterosexual excess (Pasiphaë/bestiality) and sodomy as incontinence—while emphasizing the praise of chaste marriage and the enduring good of ordered eros. The episode closes powerfully with Virgil's farewell in Canto 27, crowning Dante “lord of himself” once his will is aligned with the good, symbolizing true Christian freedom.Throughout, the discussion weaves literary analysis with practical spiritual application—especially apt for Lent—showing Purgatorio as a map for self-mastery, image perfection, and liberation from disordered desire. Fr. Patrick and Dcn. Garlick underscore Beatrice as an icon of divine beauty and grace, whose memory motivates Dante through the flames rather than being purged away. The episode ends with an invitation to reread the text, follow the Dominicans' work, and prepare for the Earthly Paradise cantos in the next installment.Chapters00:00 Introduction to Ascend and Dante's Purgatorio07:37 The Role of Communication in the Dominican Order13:24 Contrapasso and the Nature of Sin18:19 The Importance of Free Will in Purgatory24:03 The Interconnectedness of Souls29:49 Family Dynamics in the Afterlife35:59 Exploring Purgatory's Dynamics39:49 Consequences of Disordered Love43:43 Desires and Reason in Purgatory48:39 Understanding Gluttony and Vigilance52:13 Beatitudes and Spiritual Hunger57:07 Gradations of the Soul58:53 The Relationship Between Body and Soul01:02:02 The Finality of Body and Soul Reunion01:06:51 The Transition to Lust in Purgatory01:08:02 Contrasting Spirits on the Mountain01:08:30 Marian and Pagan Examples of Purity01:09:25 The Nature of Purification in Purgatory01:10:55 The Healing Power of Praise01:11:41 Understanding Sexuality and Love01:12:53 Dante's Quasi-Liturgical Procession01:14:02 The Psychology of Lust in Purgatory01:16:03 The Nature of Sin and Its Consequences01:17:48 The Unnaturalness of Lust01:19:33 The Direction of Souls in Purgatory01:20:55 The Role of Intercessory Prayer01:21:48 Dante's Final Challenge01:23:11 The Role of Beatrice in Dante's Journey01:25:38 Purification Through Love01:27:55 The Symbolism of Eyes and Intellect01:30:37 Virgil's Final Guidance to Dante01:34:13 The Aim of Lent and Self-MasteryFollowing us on X, Facebook, and More!

In the last episode, we talked through some of the "superficial" factors in the grand apocalyptic vision in Eden: its structure, some diction cues, even a few rifts or cracks in its flow.In this episode, let's turn to the much thornier issue of what it all means. A consensus has developed over the seven hundred years of commentary. That reading (or interpretation) now dominates the Anglo-American, rationalist outlooks on the vision.But might there be more? And might that reading be prone to mistakes or gaffes it cannot accommodate?Join me, Mark Scarbrough, for the second of two episodes on the complicated vision of the apocalypse that ends PURGATORIO, Canto XXXII.To support this work, consider underwriting its many fees with a one-time donation or a small monthly stipend. You can do so at this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[01:38] Once again, my English translation of PURGATORIO, Canto XXXII, lines 109 - 160. If you'd like to read along or continue the conversation with me, please find the entry for this episode on my website, markscarbrough.com.[05:28] The now-standard interpretation of the vision as a sweet of Christian church history up until Dante's day and the so-called "Avignon captivity" of the papacy.[13:10] Questions and problems that arise in the standard interpretation. These may show us that the vision is more layered than a rationalist interpretation would consider.[16:28] Two external sources that may impinge on this vision: the prophecy of Daniel 7:7 and the visionary writings of the Radical Franciscans.[19:27] My reading of the vision as the collapse of good governance following the departure of the proper balance of church and state.[21:47] Two final questions: 1) Does Dante cause the collapse of the vision? And 2) should the vision be interpreted in such a rational, one-for-one way?

In this podcast we discuss love, sloth, and free will in the context of Canto 18 of Dante's "Purgatorio." What is the nature of love, and how does it affect our souls? What is the true meaning of sloth? What place does free will have in our lives? We explore these questions.

Dante is now ready for the final apocalyptic vision of PURGATORIO . . . and in the last place we might expect it: in that bastion of innocence and purity, the Garden of Eden.In seven vignettes, Dante witnesses some chaotic and catastrophic collapse of the chariot and even one of the original trees of Eden.But all is not lost. Beatrice is on the scene. And Dante himself participates in this vision, seemingly instigating a new ending to what had become a disaster.Join me, Mark Scarbrough, for the first of two episodes on the grand apocalypse of Eden in PURGATORIO, Canto XXXII.To support this work, please consider a small monthly stipend or a one-time gift to help cover the many fees associated with this podcast. You can donate at this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[01:37] My English translation of PURGATORIO, Canto XXXII, Lines 109 - 180. If you'd like to read along or continue the conversation with me, please find the entry for this episode on my website, markscarbrough.com.[05:28] Thoughts on the almost surreal strangeness of the vision as it moves from the natural world to the monstrous.[08:59] The structure of the vision: seven vignettes--five in six-line segments; the first and last scenes, longer.[18:34] Echoes in the vision to other moments in COMEDY: eagles, a vixen, dragons, a prostitute, and giants.[23:12] Biblical echoes from the Apocalypse of St. John at the end of Dante's vision.[25:03] Two outside actors who enter the vision and fundamentally change it.

Today on Ascend: The Great Books Podcast, Dcn. Harrison Garlick and Dr. Sarah Berry of the University of Dallas discuss Acedia, Avarice, and part of Gluttony in Cantos 18-22 of the Purgatorio.Visit thegreatbookspodcast.com for more information!Check out our GUIDE to the Purgatorio!Dr. Sarah Berry joins Deacon Harrison Garlick to explore Cantos 18–22, covering the terrace of sloth (acedia) and the transition into avarice and prodigality. In Canto 18, Virgil delivers a pivotal discourse on love as the root of all human action, explaining that love can be misdirected (pride, envy, wrath), deficient (sloth), or excessive (avarice, gluttony, lust). Berry emphasizes the terrace's brevity and lack of a formal prayer: “their prayers are their action... the penitents too... are doing the thing as a way of offering up some kind of prayer to God” (Dr. Sarah Berry), with running souls and examples of zeal (Mary's haste to Elizabeth, Caesar's swift march) countering sloth's cooling of love. The dream of the siren in Canto 19 warns against deceptive earthly goods, while the face-down penance on the avarice terrace forces fixation on the earth once loved excessively: “these are those who had a disordered love of money... goods that can't be shared” (Dr. Sarah Berry).Cantos 20–22 deepen the exploration of avarice's societal and personal consequences. Hugh Capet's lament in Canto 20 indicts the French dynasty's greed and sacrilege, including the capture of Boniface VIII. Berry highlights the terrace's broadened scope: “Dante is really broadening... our awareness of this constellation of problems” beyond mere hoarding or spending. In Canto 21, Statius is released with an earthquake and song, explaining his long purgation on sloth and avarice before moving freely upward. Canto 22 poignantly contrasts Statius (saved through Virgil's influence and grace) with Virgil himself, who lacks faith despite his virtues. Berry notes the tragedy: “Dante is inviting us... hoping that there is some special providence for Virgil at the end of his journey through purgatory” (Dr. Sarah Berry). The cantos reveal Purgatorio's hopeful, dynamic nature: purgation reorders love through grace, habituation, and contemplation, moving from deficient to excessive attachments, preparing the soul for divine union.Chapters00:00 Introduction to Ascend and Dante's Purgatorio02:29 Exploring Dante's Purgatorio: Themes and Structure04:30 The Importance of Purgatorio in Spiritual Growth08:32 Understanding Love and Culpability in Purgatorio12:00 Diving into Canto 18: The Lesson on Love13:26 Virgil's Discourse on Love and Free Will17:40 The Nature of Love: Ascent and Culpability20:31 The Role of Reason in Human Actions26:01 The Formation of Intellect and Will33:12 Contrapasso: The Penance of Slothfulness40:19 Examples of Zeal: Mary and Caesar42:17 Understanding Zeal and Sloth47:04 The Subtlety of Sin and Human Effort52:31 Dreams and Allegory in Purgatory01:00:27 The Nature of Prayer and Action01:01:58 Exploring Avarice and Its Consequences01:20:15 Exploring Dante's Inferno: Sin and Intellect01:23:03 Wrath and Sloth: Roots of Sin in Purgatorio01:25:23 Positive Examples: Virtue Against Avarice01:29:30 Dante's Critique of French Dynasties01:35:56 The Role of Statius: A New Perspective01:50:30 Virgil's Tragic Journey: Hope for Salvation?KeywordsDante's Purgatorio, Sloth, Love, Virtue, Spiritual Growth, Theology, Literature, Dante, Purgatory, Christian Virtues Dante, Purgatorio, allegory, sin, virtue, divine justice, theology, Mount Purgatory, purgation, salvation

David and Adam are back in the groove for Lent. They open with a timely conversation about Pope Leo's call for priests to stop using AI to write homilies, and why that warning matters far beyond the pulpit. The guys explore how AI threatens the muscles of human creativity, the irreplaceable nature of human-to-human proclamation of the Gospel, and where men should draw their own lines before the technology draws them for you.Then it's deep dive time into Dante's Divine Comedy — specifically the Dantinian ordering of sin, love, and the moral life across the Inferno and Purgatorio. David and Adam unpack:Why lust is the first (mildest) circle of Hell — and why that's actually a message of hope, not a free passWhy fraud and treason sit at the bottom — and what it means to so disfigure your soul that evil looks like goodThe mirror structure of Purgatory — pride at the base, lust at the summit, and why the climb starts nowMisdirected love, deficient love, and excessive love — how Dante's ladder maps directly onto your daily examination of conscienceWhy Hell is isolation and Purgatory is communion — and what that says about Christian hopeAcedia (sloth) redefined — it's not laziness, it's spiritual sluggishness, and it may be the most dangerous sin of the comfortableCato's charge at the gate of Purgatory: Run. Don't wait a second.The guys also taste a rare bottle of Angel's Envy Rye finished in Anejo Tequila barrels (104 proof, surprisingly mellow), give a shout-out to their upcoming 10-year anniversary, and share a sneak peek at the Catholic Man Show Campout short film dropping soon on Patreon.Resources mentioned:The Divine Comedy by Dante AlighieriAscend the Great Books podcast with Deacon GarlickPatreon.com/TheCatholicManShowSelectInternationalTours.com

Las ÁNIMAS DEL PURGATORIO no siempre se manifiestan como un susurro… a veces llegan como una deuda.En este episodio de Extra Normal, reunimos relatos paranormales reales donde las almas en pena, el Ánima sola, y entidades muestran su lado más oscuro: pedir ayuda, mentir, perseguir… y cobrar promesas. ⚠️ ⚰️ Historias que escucharás hoy:1999: una maestra conoce a una mujer que “rezaba” por las ánimas del purgatorio… y al morir, ellas llegaron por ella.Un alma se acerca a una médium para encontrar a su “hija” y agradece la ayuda… pero mintió: no buscaba salvarla, buscaba llevarse el alma de una niña.Una mujer le pide al Ánima sola que “haga justicia” contra dos personas… pero rompe el trato y termina atormentada.Una casa comprada con maldición: el perro sufría por lo que veía. La médium tuvo que canalizar al perro para entender qué entidades habitaban ahí.Unas vacaciones en Oaxaca terminan en pesadilla: a la familia se le pegó el alma de un niño del departamento rentado.Una madre contacta a su hijo fallecido (se desvivió a los 12 años) y pregunta lo que nadie quiere escuchar: “¿ya me perdonaste?”

Adam Minihan and Dave Niles open this episode with a story about two broken-down vehicles, a newborn daughter named Mary, and a prayer over a dying engine that — Amen — actually worked. From there they settle in with some Basil Hayden bourbon and turn to a piece of Dante most people have never read: the Convivio, his unfinished philosophical treatise written during his exile from Florence.The main topic: wonder. What it is, why Dante considered it the most critical virtue to cultivate in adolescence, and what we lose when we crush it in our kids... often without realizing it.Dante divides life into four stages: adolescence (birth to 25), youth (25 to 45), old age (45 to 70), and extreme old age (70 and beyond). Each stage has its own virtues and tasks. But it's adolescence — the age of obedience, wonder, and ordering loves — that Dante treats with the most urgency. Because wonder, once crushed, is very hard to resurrect.Adam and Dave unpack why screens flatten the imagination, why GK Chesterton's wonder at green grass wasn't eccentricity but sanity, and why Dante's most devastating line about education still applies today: if you raise kids without wonder, you may make them competent... but not wise.Also in this episode: the connection between Dante and Aquinas, the KU Integrated Humanities Program and David Dean, a monk at Clear Creek who hadn't read his prior's book and why that was one of the wisest things Dave has ever seen, and the difference between knowledge and wisdom in the age of AI.Deacon Harrison Garlick's Ascend the Great Books podcast is working through the Purgatorio right now. If you're not following along, this episode is a good reason to start.This episode brought to you in partnership with Select International Tours — selectinternationaltours.com.Topics covered in this episode:Adam's van saga, a dying alternator, and what happens when you pray like Jeff CavinsDante's exile from Florence and why Pope Boniface VIII ended up in the eighth circle of hellThe four stages of life from the Convivio — adolescence, youth, old age, and extreme old age — and the virtues and tasks for eachWhy Dante places the pinnacle of life at age 33 (and why that's not a coincidence)Wonder vs. ignorance — Dante's distinction and why it matters for how we raise kidsScreens and the flattening of wonder — Dave's strong opinion, delivered with characteristic convictionGK Chesterton and the green grass"You cannot love that which you have never wondered at" — Dante's most profound parenting insightThe connection between leisure and wonder — why you can't have one without the otherWhy the goal is heaven, not HarvardReferenced in this episode:The Convivio (The Banquet) — Dante AlighieriThe Divine Comedy (Inferno, Purgatorio) — Dante AlighieriIris Exiled: A Synoptic History of Wonder — Dennis QuinnAscend the Great Books Podcast — Deacon Harrison GarlickDavid Dean — humanities professor, student of John Senior's program at KUJeff Cavins

Dante wakes back up from his unexpected sleep to find that the grand parade is heading off into the forest (or maybe the skies). He's in a panic that Beatrice has left, too, although the young woman of Eden comforts him and shows her now humble place under the renewed tree.Meanwhile, we readers are equally panicked . . . or at least de-centered, as we try to make sense of complicated similes and oblique symbolic meanings. COMEDY is getting more complex by the line. It's a game of interpretation we've been preparing to play since INFERNO, Canto I.Join me, Mark Scarbrough, as we look at the passage just before the giant apocalyptic vision of PURGATORIO, Canto XXXII.To underwrite the many fees for this work, consider a one-time donation or a small monthly stipend using this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[01:21] My English translation of PURGATORIO, Canto XXXII, Lines 70 - 108. If you'd like to read along or continue the conversation with me, please find the entry for this episode on my website, markscarbrough.com.[04:53] Four (or maybe five) interwoven Biblical references in the opening twelve lines of this passage (or the opening four tercets).[13:25] The interweaving of textuality to de-center the reader by pushing meaning further into mystery.[15:52] Dante's awakening to panic and then obeisance.[19:43] The complex meaning of Beatrice's changed position under the tree.[25:10] Dante's Roman hopes for heaven.[26:47] A flourish of the medieval high rhetorical style at the end of the passage.[28:53] Writing as awakening and return.[31:23] Rereading this passage: PURGATORIO, Canto XXXII, lines 70 - 108.

Today on Ascend: The Great Books Podcast, Dcn. Harrison Garlick and Dr. Jessica Hooten Wilson of Pepperdine University discuss cantos 13-17 of Dante's Purgatorio--the purging of envy and wrath. Check out our 51 question and answer guide (35 pages!) to the Purgatorio. Check out our YOUTUBE page which has our episodes in playlists!Dr. Jessica Hooten Wilson joins Deacon Harrison Garlick to discuss Cantos 13–17, covering the terraces of envy (Canto 13) and wrath (Cantos 14–17), with a strong focus on the central discourses in the middle of the Comedy. In Canto 13, the envious have their eyelids sewn shut with iron wire, a contrapasso that forces them to rely on others and recognize interdependence. Wilson explains: “envy is to look cross-eyed on another's blessings... to look askance,” and the disembodied voices proclaim examples of generosity (Cana, “I am Orestes,” “Love them from whom you've suffered evil”), teaching a mindset of abundance over scarcity (Dr. Jessica Hooten Wilson). Sapia humbly confesses her envy and malice, contrasting with the divisive souls in Inferno.Cantos 14–15 transition to wrath, with visions of meekness (Mary and Joseph seeking Jesus, a tyrant sparing a youth, Stephen forgiving his stoners) and Virgil's discourse on goods: exhaustible earthly goods versus inexhaustible spiritual ones. Wilson notes: “envy stems from a mindset of scarcity versus Mary's mindset of abundance... able to supply where it looks like there's not enough in the world” (Dr. Jessica Hooten Wilson). The pivotal Canto 16 (the exact midpoint of the Comedy) features Marco Lombardo's sermon on free will: “If the present world has gone astray, the cause is in you, look at yourselves” (Marco via transcript). Wilson calls it “the clearest sermon that Dante has about what's wrong with the world,” emphasizing that sin arises from misused free will, not fate or stars, and critiques the separation of temporal and spiritual powers.Canto 17 concludes the wrath terrace with Virgil's discourse on love as the root of all action (“Neither Creator nor creature was ever without love... natural or of the mind” – Virgil via transcript), which can be misdirected, deficient, or excessive. Wilson highlights the shift from reason to grace: “reason can't do it alone... you need this other kind of intervention” (Dr. Jessica Hooten Wilson). The cantos underscore Purgatorio's hopeful pedagogy: purgation reorders love through grace, habituation, and contemplation, moving from misdirected to deficient love in preparation for the excessive attachments above. Wilson stresses the urgency: “the Purgatorio shows humanity in motion, dynamic humanity... it has the immediacy... that is an urgency to it” (Dr. Jessica Hooten Wilson).Chapters00:00 Introduction to the Great Books Podcast04:06 Exploring Dante's Purgatorio07:20 The Great Books Program at Pepperdine University10:18 The Significance of Purgatorio13:27 Understanding Envy in Purgatorio16:17 Contrary Virtues: Generosity and Kindness19:22 The Role of Sight and Blindness in Envy22:15 Dante's Moral Lessons on Envy25:14 Comparative Analysis with Inferno30:33 Dante's Poetic Structure and Contrapasso32:15 Comparative Analysis of Characters in Inferno and Purgatorio33:54 The Role of Good and Bad Examples in Moral Education34:14 The Shift from Temporal to Eternal Mindsets34:20 Understanding Canto 14: The Importance of Examples39:35 Canto 15: The Inquiry into Goods and Wrath49:58 Canto 16: The Purging of Wrath and Examples of Virtue51:35 Ecstatic Visions and Penitent Souls52:19 The Tyrant's Moment of Virtue53:28 Humanity in Purgatorio54:38 The Role of Mary in Purgatory56:02 Saint Stephen's Example of Forgiveness57:12 Virgil's Limitations as a Guide59:12 The Nature of Freedom in Purgatory01:03:07 The Importance of Canto 1601:04:37 Understanding Freedom in Dante's Context01:07:32 The Role of Law and Governance01:14:39 Self-Reflection and the State of the World01:23:48 Exploring Wrath in Purgatory01:30:57 Understanding the Structure of PurgatoryKeywords: Dante's Purgatorio, Cantos 13-17, spiritual growth, virtues and vices, education, great books, Dante analysis Dante's Divine Comedy, Purgatory, Virtues and Vices, Free Will, Theology, Morality, Literature, Catholic Teaching, Spiritual Journey

The griffin pulls the chariot or cart up to the denuded tree--the "widowed" tree--and the tree regenerates into a color reminiscent of other moments in PURGATORIO. But which one exactly?We're descending into the murk of mystery with new songs that can't be defined, with allegories that are becoming increasingly opaque, and even with classical references that seem somehow out of place in the overall arch of the glorious parade.Join me, Mark Scarbrough, as we begin to approach the strange and incomprehensible mysteries that lie at the end of the second canticle of COMEDY.To support this work, consider a one-time donation or a small monthly stipend using this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[01:24] My English translation of PURGATORIO, Canto XXXII, Lines 49 - 69. If you'd like to read along or continue the conversation with me with a comment on this episode, please find its entry on my website, markscarbrough.com.[03:32] A correction perhaps: "Adam" may have been a murmured reassessment of the misogyny in the text.[04:55] The pole, the chariot, and the tree: complicated translation problems.[07:15] The pole as the cross or perhaps the ties of good human governance.[11:49] The changing seasons as the tree regenerates.[13:26] The ambiguous symbolism of purple.[15:41] The unknown new song, a further mystery in the passage.[18:48] A tense and perhaps off-pitch reference to Ovid.[22:27] A knock against representative art before the apocalyptic vision just ahead.[24:18] Rereading the text: PURGATORIO, Canto XXXII, lines 49 - 69.

The griffin rolls his chariot up to the foot of a denuded tree as Beatrice descends out of her ride. The symbolism (the allegories, in fact) become increasingly murky, difficult to parse, especially when the griffin says his one and only line in COMEDY.Dante's Garden of Eden is a place where the games of interpretation kick into high gear. Nothing is what it seems . . . yet what it is is a matter of much debate.Join me, Mark Scarbrough, as we work through this increasingly complex passage on our way to the final apocalyptic vision of PURGATORIO.To help support this work with a one-time donation or a very small on-going stipend, please consider using this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[01:04] My English translation of PURGATORIO, Canto XXXII, Lines 28 - 48. If you'd like to read along or continue the conversation with me, please find the entry for this episode on my website, markscarbrough.com.[03:04] Statius, both physically and thematically in the passage.[05:55] Adam and Eve, with notes toward the theological fall of mankind.[09:19] The stripped tree in the Garden of Eden . . . but which tree?[14:49] The griffin, becoming a more difficult allegory with his one and only line in COMEDY.[21:06] Beatrice and her (complex) descent from the chariot/cart.[25:57] Rereading the passage: PURGATORIO, Canto XXXII, lines 28 - 48.

Today on Ascend: The Great Books Podcast, Deacon Garlick and Mr. Luke Heintschel, headmaster of Coeur du Christ Academy, discuss the rest of ante-purgatory and then the first terrace--the purging of pride.Check out our GUIDE: 51 QUESTIONS ON THE PURGATORIO.Visit thegreatbookspodcast.com for more information.The conversation explores the transition from Ante-Purgatory into the proper mountain of Purgatory and the first terrace dedicated to purging the sin of pride. Garlick describes this section as one of his favorites in the entire Purgatorio, praising Dante's ability to provide a rich “liturgy” and spiritual library of resources for reshaping the soul into the beautiful image of Christ. The episode emphasizes Purgatorio as a positive map for sanctification and theosis, contrasting sharply with the Inferno's exposure of sin's ugliness.Guest Introduction and Classical Education InsightsLuke Heintschel shares his personal journey from evangelization and biblical theology into classical education, explaining how he came to see the liberal arts tradition—long cultivated by the Church—as the most effective means of making Catholicism relevant to contemporary young people. He describes his school's mission of forming saints, scholars, and servants through the historic Catholic educational model. Deacon and Heintschel discuss the harmony of faith and reason, noting how reading great books alongside Scripture and theology reveals that the God who grants intellect is the same God who died on the cross. They highlight the value of using Dante's Purgatorio in moral theology classes, where it serves not as a list of rules but as a vivid portrayal of transforming the heart's disordered loves toward their divine end.Chapters00:00 Introduction to Ascend and Dante's Purgatorio09:02 Understanding Purgatorio: A Map for Spiritual Growth15:17 Dante's Intercessory Prayer and Its Significance24:13 The Role of Beatrice and the Nature of Beauty34:53 Dante's Political Critique and the State of Italy43:05 The Call to Higher Patriotism53:44 Understanding Virtue: Natural vs. Theological59:35 The Valley of the Kings: Political Failures and Redemption01:15:02 Dante's Heroism and Divine Grace01:19:41 The Three Steps to Purification01:28:10 The Role of Humility in Purgatory01:51:27 The Purpose of Purification01:59:24 Contrappasso: The Nature of Punishment in Purgatory02:04:44 Examples of Pride: Lessons from the Past02:16:26 The Beatitudes and the Path to Humility02:23:47 Eagerness to Ascend: The Transformation of the SoulMoral Theology and the Purpose of PurgatorioThe hosts stress that moral theology is not merely about avoiding sin but about becoming beautiful like Christ through active configuration to His image. Purgatorio offers a lifelong guide for this ascent, presenting prayers, hymns, scriptural examples, and artistic visions tailored to remedy each vice. They critique modern reductions of ethics to a “negative list” of prohibitions, arguing that Dante invites readers to pursue positive virtue and interior change.In Canto 6, the souls in Ante-Purgatory eagerly seek Dante's prayers, illustrating the Catholic doctrine of intercession for the dead as a participation in Christ's merits. Virgil explains that purgation is possible through the resurrection, and the episode includes a brief catechesis on the communion of saints across the Church Militant, Penitent, and Triumphant. Beatrice is presented as an icon of divine beauty and grace, with the...

Face to face with Beatrice, the pilgrim Dante is ready for more revelation. Problem is, even after Lethe he's still doing things wrong and must be corrected by the women around the griffin's chariot.But what is he doing wrong? And why does the entire parade of revelation go into retreat? What indeed does that griffin symbolize? And how did we get from the intensely personal experience of Dante's confession and contrition to this much more global view of the allegories on the march?Join me, Mark Scarbrough, as we begin to walk slowly through one of the most complex cantos (and certainly the longest canto) in all of COMEDY.Here are the segments for this episode of WALKING WITH DANTE:[01:17] My English translation of PURGATORIO, Canto XXXII, Lines 1 - 27. If you'd like to read along or continue the conversation with me about this canto, please find the entry for this podcast episode on my website, markscarbrough.com.[03:31] A brief introduction to PURGATORIO, Canto XXXII.[05:19] Notes for the first nine lines (or three tercets) of the canto.[10:40] Dante's forgotten failings and Beatrice's on-going attraction.[12:04] Dante's intense gaze . . . but for or at what?[16:23] Beatrice and the problem of the "lesser thing" of revelation.[21:28] The parade of revelation (or of the church militant) in retreat with its "precious cargo."[25:01] The griffin's feathers, which prompt further questions about the griffin's allegorical meaning.[28:08] Bridging the personal and the universal.[31:04] Rereading the passage: PURGATORIO, Canto XXXII, lines 1- 27.

As we've done across the second canticle of Dante's masterpiece, COMEDY, we're taking some time to read through the final two cantos of PURGATORIO, XXXII and XXXIII.I'll read my rough English translation of the cantos. I'll finesse these more when we take the cantos apart passage by passage.For now, just sit back and listen to the narrative sweep of the final two cantos of PURGATORIO, truly the climax of the canticle.[01:43] A read-through of my loose translation of PURGATORIO, Cantos XXXII and XXIII.

Today on Ascend: The Great Books Podcast, Dcn. Harrison Garlick and Dr. Donald Prudlo, the Warren Chair of Catholic Studies at the University of Tulsa, discuss the Ante-Purgatory, the foot of Mount Purgatory (Cantos 1-5).Check out our guide on Dante's Purgatorio (out soon!)Visit Dr. Jason Baxter's website and use "Ascend" in the promo code for 20% off his Purgatorio audiobook.Thanks for the Center for Beauty and Culture at Benedictine College for their support!The conversation with Dr. Prudlo and Deacon Garlick on Cantos 1–5 of Purgatorio opens with the dramatic shift from the despair of Inferno to the hope and refreshment of Purgatory.In Canto 1, Dante and Virgil emerge from Hell onto the shores of Mount Purgatory at Easter dawn, where Dante humbly invokes Calliope, the Muse of epic poetry, signaling his project as “the Christian epic” (Dr. Donald Prudlo). They meet Cato the Younger, a pagan suicide saved by special grace, who embodies the four cardinal virtues and serves as Purgatory's guardian. Prudlo emphasizes the shock: “Cato the pagan, the suicide is going to heaven. And we have got to confront that or we're going to miss so much of what Dante has to tell us here” (Dr. Donald Prudlo). The ritual of washing with dew and girding with the humble reed contrasts the broken plants of the suicides in Hell and symbolizes the beginning of true humility and ascent.Cantos 2–5 introduce the late-repentant souls and the mountain's structure. In Canto 2, an angelic boat ferries souls singing “In exitu Israel de Aegypto,” a psalm of liberation that Prudlo calls “a multifaceted song” evoking Exodus, baptism, and community (Dr. Donald Prudlo). Casella's song of Dante's own poetry enchants the group until Cato rebukes their idleness.Cantos 3–5 explore excommunicated sinners like Manfred (“even under a curse like mine, no one's ever so lost that eternal love cannot come back, as long as hope has any sprouts of green” – Manfred via transcript) and the slothful Belacqua, who banters with Dante like old friends. Prudlo highlights the power of last-minute mercy and intercession: “Mary is the last refuge of sinners” (Dr. Donald Prudlo). The cantos teach that Purgatory is a place of communal hope, where grace reaches even the unlikely, and purification begins with humility, prayer, and rightly ordered love—setting the stage for the active ascent through the terraces.Chapters00:00 Introduction to Dante's Purgatorio04:42 The Importance of Reading Purgatorio08:02 Themes of Emancipation and Freedom10:57 The Role of Cato in Purgatorio13:49 Cato's Significance and Political Implications17:00 Cato as a Precursor to Christ19:51 Dante's Literary Techniques and Inspirations22:56 Contrasting Ulysses and Dante25:36 Cato's Death and Its Symbolism28:52 The Nature of Purgatory and Salvation31:51 Cato's Virtues and Their Relevance34:49 The Relationship Between Cato and Christ37:48 Conclusion and Reflections on Purgatorio50:03 Understanding Cato's Role in Purgatorio52:43 The Heartbreaking Choice of Cato54:39 Rituals and Purification in Purgatory01:00:18 The Arrival at Purgatory01:06:34 The Significance of Water in Salvation01:12:09 Virgil's Role and the Nature of Guidance01:24:57 Manfred: A Case of Late Repentance01:29:38 The Role of Intercessory Prayer in Purgatory01:34:00 Understanding Mount Purgatory and Its Significance01:40:15 The Character of Belacqua and Themes...

We finally come to the face-to-face meeting of Beatrice and Dante. We've waited for this moment since INFERNO, Canto II, when Beatrice first stepped into COMEDY.Neither Dante nor Beatrice speak at their close meeting. Instead, the women around the chariot beg Beatrice to reveal her second, hidden beauty: her mouth.Join me, Mark Scarbrough, as we explore the complex symbolism in this passage. We'll also take on its textual difficulties: a Biblical allusion that has been muddled in commentary, a lost word that's hard to translate, and a question of quotation marks in a medieval manuscript.To support this work, consider a one-time donation or a small monthly stipend by using this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[01:26] My English translation of PURGATORIO, Canto XXXI, lines 127 - 145. If you'd like to read along or continue the conversation with me, please find the entry for this episode on my website, markscarbrough.com.[03:11] Textual problems in the first six lines (XXXI: 127 - 132)--a muddled Biblical reference, a moral question of virtues, and a word that's hard to translate.[07:49] Beatrice's turning and the coming revelation of her mouth.[10:57] A difficult conclusion to Canto XXXI: Who says these complicated lines that use the informal "you"?[16:59] Forgetting and remembering your former works to create something new.[23:10] Rereading the passage: PURGATORIO, Canto XXXI, lines 127 - 145.

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Dante has now crossed Lethe and is ready to face Beatrice head on. She has moved to get ready for this eye-to-eye conversation. She's positioned nearer the griffin, a complicated symbol that may have more than one interpretation.Join me, Mark Scarbrough, as we explore both Beatrice (particularly her emerald eyes) and this dual-natured beast that seems to become more difficult to interpret with its every move in the poem.To support this podcast, consider a one-time donation or a small monthly stipend through this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[01:19] My English translation of PURGATORIO, Canto XXXI, Lines 112 - 126. If you'd like to read along or continue the conversation with me, please find the entry for this episode on my website, markscarbrough.com.[02:44] Beatrice has moved . . . but where?[05:09] With her emerald eyes, Beatrice and Dante finally escape the Francesca episode.[09:15] Dante is the Orpheus who can look into the eyes of his Eurydice.[10:49] Here are at least two additional interpretations for the griffin.[13:58] Beatrice's eyes are the methodology of revelation (and mystery).[16:41] The passage drops the first hint about Jesus' transfiguration.[18:50] Reflection is transfiguring, as in the craft of poetry.[19:34] Rereading the passage: PURGATORIO, Canto XXXI, lines 112 - 126.

Today on Ascend: The Great Books Podcast, Dr. Jason Baxter and Dcn. Harrison Garlick come together to introduce Dante's Purgatorio and Dr. Baxter's new translation!We are reading Dante's Purgatorio for Lent. Join us!Visit thegreatbookspodcast.com for our reading schedule!Check out our LIBRARY of written guides to the great books!DISCOUNT: Check out Dr. Jason Baxter's website and enter "Ascend" to receive **20%** off the Purgatorio audiobook read by Dr. Baxter!Check out Dr. Baxter's Substack article on his new translation.And thank you to the Center of Beauty and Culture at Benedictine College for promoting this reading of the Purgatorio!Dr. Baxter first describes the Center for Beauty and Culture at Benedictine College as a fellowship program (Angelico Fellows) that immerses students in beauty across the arts, music, literature, and theology—through concerts, museums, and pilgrimages—to foster interiority and the conviction that “beauty can save the world.”The conversation then contrasts Purgatorio with the Inferno: while the latter is dark, lurid, and focused on judgment, Purgatorio is a place of hope, mercy, transformation, and “eternal New Year's resolutions,” where repentant souls engage in spiritual exercises to purify their tarnished mirrors, learn authentic love and prayer, and prepare for Paradise. Baxter likens the shift to moving from heavy metal to Schubert, emphasizing greenness, brightness, and unexpected mercy.Baxter explains that his translation began as a personal quest for mastery—going word-by-word to internalize Dante like memorizing a piano piece—but evolved into a philosophy capturing Dante's “fugue” of style: ascending, prolix syntax with lofty classical allusions layered over humble, earthy words that reflect Franciscan humility and incarnational Christian poetics. Examples include goats ruminating on the “foco d'amore” (fire of love) amid elevated star imagery, or Statius calling Virgil's Aeneid “una mamma” (translated “mommy”).He describes Purgatorio as spiritual surgery—painfully removing the soul's “carcinogenic” elements through grace-filled cooperation—and a map for configuring to Christ beyond mere sin avoidance. Baxter advises first-time readers to pause at puzzling images or word choices, ask “why would Dante do that here?,” trust their instincts, and consider his audiobook for the text's soundscape, while Deacon Garlick stresses the canticle's role as a spiritual guide that mirrors one's own maturation toward God.Chapters00:00 Introduction to Ascend and Dante's Purgatorio03:43 The Center for Beauty and Culture05:40 Understanding Dante's Purgatorio07:54 The Nature of Purgatorio14:54 Dante the Pilgrim vs. Dante the Poet19:32 The Spirituality of Translation20:14 The Philosophy of Translation30:02 Dante's Christian Poetics34:22 Exploring Dante's Poetic Style36:51 Juxtaposition in Dante's Imagery41:42 The Concept of Spiritual Surgery44:49 The Journey of Holiness48:13 The Role of...

Dante wakes up in the arms of the young woman who first welcomed him to the Garden of Eden. She's dragging him through Lethe before she forcefully pushes him underwater.This scene is deeply symbolic and allegorical . . . although it raises many more questions than it answers. In fact, it seems to want to leave many things open-ended, a cue that Dante wants us in the poem, working on solutions to the many puzzles he has set.Join me, Mark Scarbrough, as we see the pilgrim Dante cleansed and ready to dance with the seven virtues around Beatrice's chariot.To support this work, consider a one-time donation or a small monthly stipend. You can make either contribution at this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[01:29] My English translation of PURGATORIO, Canto XXXI, Lines 91 - 111. If you'd like to read along or continue the conversation with me, please find the entry for this episode on my website: markscarbrough.com.[03:43] Two notes on the first nine lines: the heart and the shuttle.[06:33] Is this a baptism?[09:46] Three questions that surround the Latin line from the Psalms.[13:43] Why is the dunking so forceful?[15:45] What sign do the four women make over Dante?[17:41] The seven women fill in the details from PURGATORIO, Cantos I and VIII.[19:56] The four women are linked to the classical world; the three women, to the contemplative life.[22:43] Does everything happen to Statius, too? And to other penitent souls?[26:23] How do you express the inexpressible?[28:28] Must our poet forget the CONVIVIO in Lethe?[29:39] Rereading the passage: PURGATORIO, Canto XXXI, lines 91 - 111.

Beatrice has finished her case against the pilgim Dante. All that's left is for him to find his way beyond confession and into confession . . . which he does with a major crack-up that leads him to faint for the third time in COMEDY.Before he collapses, the poem begins a series of inversions or reversals that both increase the ironic valences of the passage and give its reader an almost vertigo-inducing sense of Dante's emotional landscape.A difficult passage in the Garden of Eden, here Beatrice accomplishes what she came for. Join me, Mark Scarbrough, as we explore the slow build-up to the final moment of contrition . . . which mimics the moment when Dante gives way in front of Francesca, back in INFERNO's circle of lust.Here are the segments for this episode of WALKING WITH DANTE:[01:20] My English translation of PURGATORIO, Canto XXXI, Lines 64 - 90. If you'd like to read along or continue the conversation with me, please find the entry for this episode on my website, markscarbrough.com.[04:15] Dante, from boy to man.[07:26] Recognition, the key to the passage, to contrition, and a possible node of irony.[10:38] The "unbearded" oak and the final crack-up.[13:49] Iarbas and Dido v. Dante and the new Dido.[16:28] Beatrice's venom.[17:27] Dante's beard.[20:00] The angels' departure?[21:16] The meaning of the beast's two natures.[23:53] Glossing the end of the passage: lines 82 - 90.[27:57] Francesca and her physical seduction v. Beatrice and her physical-theological seduction.[33:01] Rereading the passage: PURGATORIO, Canto XXXI, lines 64 - 90.

Beatrice continues to lead Dante toward contrition, pointing out both the purposes of her body (or corpse) and the ways he has failed to followed her lofty beauty.She finishes her second salvo at the pilgrim with a rhetorical flourish, showing the reader (and Dante) that she is a master of rhetoric, someone who commands a high, elevated style of poetry--that is, a fusion of the literal and the metaphoric that will become increasingly necessary to describe the PARADISO experience.Join me, Mark Scarbrough, as we look at the conclusion of Beatrice's second run at the pilgrim Dante and find the ways that she is directing both him and his poetry.To support the work of this podcast with a small monthly stipend or a one-time gift, please visit this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[01:09] My English translation of PURGATORIO, Canto XXXI, Lines 49 - 63. If you'd like to read along or continue the conversation with me, please find the entry for this episode on my website, markscarbrough.com.[03:19] Glossing the full passage: "beauty" three times, high rhetorical style, low vulgar vocabulary, and an aphoristic ending.[13:15] Rereading Beatrice's second salvo at Dante: PURGATORIO, Canto XXXI, lines 22 - 63.[15:22] The uneasy but crucial balance between allegorical/metaphorical language and literal/realistic language.[18:57] Beatrice: negative space made flesh.[23:38] Renegotiating COMEDY v. intending these revelations all along.[28:06] High rhetorical style in Dante's vernacular mouth.

Ever since INFERNO, Canto I, we've never fully understood why Dante woke up lost in that dark wood.Now, in the Garden of Eden, Beatrice brings him to the point where he can voice what he did wrong. He can finally offer his confession.It was all about her all along. And maybe about what he wrote. And maybe about another woman who caught his eye. Or maybe all of it at once.Join me, Mark Scarbrough, as we explore the moment in PURGATORIO in which Beatrice finally brings the pilgrim to his full confession.If you'd like to support this podcast, consider a small monthly stipend or a one-time donation, using this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[01:12] My English translation of PURGATORIO, Canto XXXI, Lines 22 - 48. If you'd like to read along or continue the conversation with me, please find this episode's entry on my website, markscarbrough.com.[03:16] An easy outline of this passage.[04:27] Recasting Dante's faults into metaphoric language.[09:18] Dante's confession.[12:40] Beatrice and the formal form of "you."[14:34] Her acceptance of Dante's confession, leading him to contrition.[18:15] Beatrice: allegory v. realism.[23:15] Rereading the passage: PURGATORIO, Canto XXXI, lines 22 - 48.

Wailing, Dante comes in for Beatrice's impatience. He hasn't responded yet to her charges, so she turns the spear point of her words on him.He cracks . . . and in doing so, loses language, words, the very things that are the heart of his craft.Canto XXXI opens with an intensely emotional scene, meant to bring the pilgrim right to the brink of his ability to handle things . . . about like what happened with Francesca in INFERNO, Canto V.Join me, Mark Scarbrough, as we explore the second canto of PURGATORIO that is centered on the pilgim Dante's interiority . . . and his craft as a poet.Here are the segments for this episode of WALKING WITH DANTE:[01:49] My English translation of PURGATORIO, Canto XXX, Lines 1 - 21. If you'd like to read along or continue the conversation with me, please find the entry for this episode on my website, markscarbrough.com.[03:36] Prefatory remarks on PURGATORIO, Canto XXXI.[07:02] A node of Dantean irony in a very serious canto.[10:14] Confession, the first step to forgiveness for Dante (but not for the church).[15:49] The master poet and the failure of his language.[24:29] Dante, the cracked crossbow.[28:15] The return of Francesca.[30:34] Rereading PURGATORIO, Canto XXXI, lines 1 - 21.

Beatrice finishes her first indictment of Dante by showing him the fit subject matter for his abundant talent: her and the damned.She accuses him of chasing after false images, then of discounting her own inspiration in dreams. She ends with her final hope: to descend to the doorway of the dead and get the pilgrim started across the known universe.Join me, Mark Scarbrough, as we explore the final lines of PURGATORIO, Canto XXX: Beatrice's first indictment of Dante.Here are the segments for this episode of WALKING WITH DANTE:[01:25] My English translation of the passage: PURGATORIO, Canto XXX, Lines 127 - 145. If you'd like to read along or continue the discussion with me, please find the entry for this episode on my website, markscarbrough.com.[03:16] In praise of Beatrice's elevated rhetoric.[05:20] The erotic tension between Beatrice and Dante.[07:59] First callback in the passage: to either the Siren in PURGATORIO XIX or to the second woman in the VITA NUOVA.[10:22] Second callback: to either Beatrice's eyes or her appearance in a dream toward the end of the VITA NUOVA.[13:43] Third callback: to Limbo (and Virgil).[15:37] Dante's search for the subject matter that will fit his talent.[16:47] Four levels of interpretation for Beatrice's first indictment: literal, moral, allegorical, and anagogical.[21:31] When was Dante supposed to purse these failings on the mountain?[23:27] Rereading the passage: PURGATORIO, Canto XXX, lines 127 - 145.