Podcasts about qohelet

Mr. AJ Ellis continues our study in Ecclesiastes with chapters 9 & 10. We see some familiar themes with the universal end of all things, and more of the “nothing is better” statements, followed by a parable and some proverbial poetry as Qohelet begins to wind down the book.

In this second talk on Ecclesiastes, we explore Qohelet's vexed angst against the uncontrollable nature of life. If life is absurd vapour, 'a chasing after the wind', how do we cope as humans and Christians? In our innate reflex to control, strive and seize, where is our comfort when we realise, like Qohelet, that what we work for, pray for, and pay for cannot be guaranteed, cannot be bottled for future use? Is Qohelet hinting at a different posture and outlook, where we come to terms with our finitude and mortality? How can Harmut Rosa's concept of 'Resonance' help?

We continue in our study of Ecclesiastes with chapter 7. We discuss the importance of a name, Qohelet's claim that sorrow is better than mirth, and what it means to not be "overly righteous." Note: we didn't make it to chapter 8!

In the 2nd half of this fascinating chapter, Qohelet or Solomon, emphasizes how he spent his days:I have seen everything in my days of vanity, including the just who perish in righteousness and wicked who prosper.He is acknowledging the frustration inherent in life that contradicts the popular “reap -- sow” narrative, but is acknowledged in the Wisdom literature as hardly the only way life goes. Instead, we get advice as to the necessity of moderation. Do not be overly righteous, nor present as overlyintellectual. For doing so would lead you to destroy yourself.  Qohelet posits that extreme approaches are pointless when you will never understand the nature of life. This harkens back to a lesson of Genesis where Adam and Eve were punishedfor encroaching upon the limitless knowledge reserved for God.  Qohelet acknowledges the practicality of living and suggests not becoming overly anything, including arrogant or foolish. We navigate challenging terrain and are often compelled to make choices less than righteous.   We are provided pragmatic advice on how to approach life, namely with the proper balance as there is a time for every purpose under heaven.  It is good that thou shouldest hear this and take hold of this and not withdraw thine hand from complexities. Qohelet advises: For he that feareth God shall come forth of them all.  This is one of the  famous themes of the Biblelaid bare – Fear God.  Revere Him and you have taken a most powerful step in acquiring the wisdom that will bestserve you. For Wisdom assists and strengthens more than then ten Mighty Rulers. Solomon then pronounces: There is not a just man upon earth that doeth good and sinneth not. This is an acknowledgment that we are full of foibles and inevitable vice.   A wise man understands pervading sinfulness and his own inequity.Qohelt moves to this practical observation:  Learn to ignore a great deal of what is said around you. Pay no mind to that which is of no value.  If you focus on such minutiae, you would bebound to hear every level of society, even your own servant, reviling you. Look within yourself and recognize how much we say but do not mean.   Qohelet reminds us to not be so willing to condemn others.  We are to look at the malevolence that has been within our own hearts -- all our vanity, greed and envy.  We have come up short in countless ways we certainty wish are not noticed.  We areto recognize the impulse of our darker nature and harness it. Qohelet then admits how even the search for wisdom can be endless and frustrating.I said, I will be wise; but attaining that remained far from me.All the lessons Qohelet put together through his experience (even in his forays into madness and folly) led him to realize how the status he sought remained far from him.  For there are ideas and concepts exceedingly deep.Your search will leave you unsatisfied for a myriad of reasons.  Again, nobody approaches the knowledge of the Divine. Maintain Your Faith and Fear the Lord.  Be content in what you know and the God-granted wisdom you can impart on others. Qohelet moves on to the unflattering characterization of a certain type of woman – the type like Delilah, who was a seductress or snare for Sampson.    He says:  I find more bitter than death, the type of woman whose heart is snares and nets,and hands are chains. When hearing a Siren's call, Qohlet advices; whosoeverpleaseth God shall escape; but the sinner shall be taken.Then Solomon indicates that of those he came across (as an exalted king), he was virtually unable to find any honest  people….men, perhaps 1 in 1,000; and no women.  Thisthis is possibly because of his imprudent choice to marry an endless line of women. To close the chapter, he notes: I found, that God originallyhath made man upright; but they have set out to scheming. This speaks to the everlasting nature oftemptation, sin and the need of redemption.

In this sermon we finish the book of Ecclesiastes by looking at chapter 12 together. In it Qohelet describes the process of getting older and a critique is given of everything Qohelet has said. The book concludes with what is the purpose of our lives: to fear God and obey his commands.

This chapter contains a bastion of Proverbs regarding the good, bad and ugly of life. It is the longest chapters of Ecclesiastes, so I am delivering it in two parts. Qohelet or Solomon begins by noting a good name is betterthan precious ointment.  It a thoughtful sentiment when many yield their reputation in pursuit of precious things. The Preacher moves onto something more counter-intuitive, announcing:  The day of death is superior to the day of one's birth.  This can be interpreted various ways. There is the prominent Christian view that death is the glorious moment we reunite with the Lord. Moreover, this Book speaks to what life is like without an appreciation of the Transcendent, where our days on earth will inevitably be rendered meaningless. Inthat case, death can also be said to be preferable to birth. Qohelet continues with the similar observations: It is better to go to the house of mourning, than to go to the house of mirth and  Sorrow is better than laughter, for by thesadness of the countenance, the heart is made better.  The idea is you must not play the day away with trivialities.  Instead, proceed through the grim aspects of reality with the proper reverence for life.  A level of sorrow can be valuable to making you someone of substance and we take much of value from adversity. For example, a challenging upbringing can make you better prepared to face the world. He goes on:  It is better to hear the rebuke of thewise, than to hear the song of fools.  Ask yourself: How are you entertaining yourself? Who are you surrounding yourself with? What are you reading or watching? Importantly, are you overly attracted to the refrains of fools?  For as the crackling of thorns under a pot, so is the laughter of the fool.  Essentially, such laughter is nothing more than a momentary and trifling sound.  Thus, when you speak, say something of substance. Here are some more jewels from this chapter:For oppression's profit inhibits the wise man and a bribe debases the mind;Better is the end of a thing than the beginning thereof; Patience surpasses pride; and Be not hasty in thy spirit to be stirred to anger: for anger resteth in the bosom of fools.Qohelet also admonishes readers not to idealize the past: Do not say, Why were the former days better?  The past or even future is no better than our current time. The Preacher has already stated, in the phrase that encapsulates the entire Book, What has been will always be……for there is nothing new under the sun.  The sentiments get more cryptic: Wisdom is good with an inheritance and profitable to those who see the sun.  The idea is that there is a type of wisdom that will serve you in this terrestrial realm which we must plod through, so approach life with the necessary balance. For wisdom is a defense as money is a defense and the gain of wisdom can sustain those who possess it.   Wisdom enables you to prepare and keep yourself and family more secure in this frenzied existence.  It can help us attain, manage and guard resources.   Qohelet then channels Job: Consider the work of God… for who can make that straight, which the Lord hath made crooked? The point is to understand your position in relation to the Almighty  and how insignificant each one of us are compared to what is Above. Then we move onto the Preacher expressing a “take things asthey come” attitude. In the day of prosperity be joyful, but in the day of adversity consider, God has appointed the one as well as the other, so that man can find out nothing that will come after him.Ultimately -  be ready for anything and protect yourself at all times, with the wisdom the Lord allots.

Ecclesiastes 9 and 11 call us to “go, eat…drink…enjoy” in the same hevel world that feels unfair and fragile, not because life is easy but because God is still generous. This sermon traces the story from Eden to Qohelet to Jesus, showing that we were created for joy with God, not slavery to pleasure or duty. Jesus—who shares the Father's own joy—invites us to abide in his love so that “my joy may be in you, and your joy may be full,” making holiness and happiness not rivals but companions.

Qohelet says the house of mourning is “better” than the house of feasting because it tells the truth about our limits and pushes us to “lay it to heart.” This sermon walks through death as a teacher, grief as a strange school of wisdom, and Jesus as the only anchor strong enough to hold when the storm hits. Drawing on Ecclesiastes 7 and 9 and the story of our daughter Ella's death, we explore how facing our mortality can actually deepen hope, reshape priorities, and tether us more securely.

Ecclesiastes exposes “gold sickness”—loving money so much that it ends up owning you—and contrasts it with the quiet joy of receiving your portion as God's gift. This message weaves Qohelet's warning with Proverbs, Philippians, and 1 Timothy to show how gratitude, contentment, and generosity free us from the lie that “more” will finally be enough. When God himself becomes your treasure, you can hold wealth lightly, enjoy what you have, and share it freely—confident you already have more than enough in Christ.

Matthew 17:1-8 New Revised Standard Version Updated Edition 17 Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. 2 And he was transfigured before them, and his face shone like the sun, and his clothes became bright as light. 3 Suddenly there appeared to them Moses […]

From poetry most often attributed to King Solomon, we explore the vanity of what humanity places so much gravity on –  wealth as well as conventional signs of a so-called exceptional life. Our Preacher proclaims: There is an evil I have seen under the sun and it is heavy and common upon men. He then asks you to envision a man whom God allots wealth and honor and lacks nothing of his desire.  More than we realize, God does not allow him to consume what he has.  At times, it all passes to a stranger.  Such focus on the material is an evil affliction.  Our Preacher is once again taking the view of one who experiences life without embracing the Transcendent.  In this role, he examines how earthly status fails to bring satisfaction. For even if man has all the possessions of a King or begets a hundred children and lives 2000 years, the soul must be satiated.  The meaninglessness of everything beyond the Almighty will slap you in the face, no matter how many generations you are permitted to walk the earth. As Moses and Jesus instructed in Deuteronomy 8 and Matthew 4: Man does not live by bread alone, but lives on every word that is revealed by the Lord.  Excess riches and attendant responsibility can compound misery.   Further, the greatest among us can come to lack a decent burial -- long considered an ignominious end.In contrast of our spiritual lives, what awaits our earthly adventure is all-encompassing death.  Qohelth proclaims, persisting in his role: Better are those who are born dead.  Such a soul never has to deal with the suffering some endure.  This is another verse that evokes the Lamentations of Job.  Our Preacher conveys the same despair and asks: Does not everyone go to the same place? This is a fleeting reference to the afterlife, which the Hebrew Bible says remarkably little about. Qohelet acknowledges how little life seems to make sense and reiterates: The labor of man is for his sustenance, yet the soul is not satisfied.He then asks:  What advantage has the wise man over the fool? As St. Paul wrote in one of his letters to the Corinthians:  Hath not God made foolishness the wisdom of this world?; God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the mighty. In somewhat in cryptic language, Qohelet continues:  What good is it for the poor man to walk before the living.  Ultimately, a so-called simple man's capability in dealing with life's challenges may bring him no more or less benefit than it will a wise man. Qoholet is having you question the  value of wisdom.He moves on to this ole truism: Better is what the eyes see than desire. Here, one of the central tenants of Buddhism is referenced - for desire is an effort as useful as herding the wind. Scholar Robert Alter indicates that the sense of this is that it is advantageous to enjoy what one views and brings joy as compared to frustrating path of trying to fulfill boundless desire.     Qohelet concludes the chapter noting how our fate appears determined and the doldrums we can find ourselves in over the seeming meaningless of it all. He preaches: Whatever one is, he has been named already by the Lord.  For it is known that he man is man. This calls to mind how in Genesis, it is implied that to give something a name is to designate its nature, like how Adam was given responsibility for naming the creatures of the earth.Our Preacher channels Job yet again noting how man cannot contend with The Lord. Job essentially said the same, teaching how to attempt to prove oneself against the Almighty, who orchestrates the Cosmic symphony,  is the stamp of futility. Look around your own life and weigh how much of it amounts to vanity.Qohelet has this observation to complete the chapter: For who knows what is good for man in life, all the days of his vain life which essentially pass like a shadow?  The short answer, is:  You will never find out…so submit to the wisdom of him above.

Marty Solomon, Brent Billings, Reed Dent, Elle Grover Fricks, and Josh Bossé close out Session 9. This is Josh's final episode, both in the sense of recording date (October 7, 2025) and release date.The Gospel of Being Human by Marty Solomon and Reed DentAsking Better Questions of the Bible by Marty SolomonFiadh Grover-Fricks at 6 monthsFiadh: Like Mother, Like DaughterIntroducing MapleMaple on InstagramJosh Bossé on CaringBridgeBEMA 465: Qohelet's ReflectionLiving Unoffended by Brant HansenGood Books, Big Questions (Karen Stiller's new podcast)Walter Brueggemann's websiteFestschrift — WikipediaGod in the Fray: A Tribute to Walter Brueggemann by Tod Linafelt and Timothy K. BealFinally Comes the Poet by Walter BrueggemannThe Word Militant by Walter BrueggemannHopeful Imagination by Walter BrueggemannOut of Babylon by Walter BrueggemannThe Prophetic Imagination by Walter Brueggemann

Pleasure keeps promising, “Just one more, then you'll be satisfied”—but it never delivers. Ecclesiastes 2 shows Qohelet turning his life into a pleasure lab—laughter, projects, wealth, sex, parties—and still finding it all “chasing the wind.” This message unpacks why pleasure is a good gift but a terrible god, and how Jesus teaches us to enjoy small joys as gifts from the Father instead of trying to medicate our restlessness.

Qohelet stresses the necessity of reverence when approaching the Lord, directing men to: Walk prudently when going to the house of God.  When you are near the Holy, your focus should lie on the Lord and not worldly matters. Be more ready to hear, rather than give the sacrifice of fools.  Those carelessly insulting in their approach know not the evil they do.  He then discusses the significance of Vows: Be not rash with thy mouth. For God is in heaven and thou upon earth. Remember the positions between God and man. He is everlasting with a view of all, while we have a single lifetime. The poet then gets cryptic --  for a dream comes through a multitude of activity; and a fool's voice is known by his babbling words. This may reference the confusion of ideas and images within dreams – something we all experience but cannot come close to fully understanding. Within such mystery is more than meets the eye. When thou makes a vow unto God, defer not to pay it; for He hath no pleasure in fools. Simply, live up to Your vows for the Lord does not suffer fools. It is much better to refrain from vowing, than failing to live up to a commitment.Qohelet then advices to never let your words to cause your flesh to sin. We also get another reference to the world of dreams -  for in the multitude of dreams and many words there is also vanity. Instead fear God.We can get lost in analyzing the complexity of dreams.  Instead of focusing too much on the esoteric -- revere God. The Preacher moves on to discussing the pervasive injustice that surrounds us.  If thou seest the oppression of the poor and violent perverting of justice, marvel not…for He that is highest sees all. Simply, there is a place where all are accountable and wrongs are ultimately made right.Qohelet then discusses avarice. The profit of the earth should be for all as the king himself is served by thefield. Even the King is fed from the field and connected the peasants and slaves. All such relationships must be managed with wisdom.He that loveth silver shall not be satisfied; nor he that loveth abundance, with increase. It is nearly impossible to get earthly Satisfaction. Solomon was keen to this. When material wealth increases, ultimately what good is there to the owners thereof, except the beholding of it with their eyes? One will not have long to enjoy their bounty, for life is short.  The Preacher demonstrates how the sleep of a laboring man is often sweet, while the abundance and worries of the rich often does not allow a fulfilling rest.  In Your work, envision that you toil for God and you will are likely to at least earn a good night's sleep.The Preacher moves on to discuss the uncertainty of wealth and how, at times, it only brings hurt to thebeholder.  Further, it can all be lost in an instant.  This shows the foolishness of hoarding wealth. Solomon understood that despite the customs of the pharaohs, one cannot take their wealth with them after death. Ultimately, as man came forth of his mother's womb, naked shall he return. The words are similar to Job's, when he was stripped of his wealth. Many with great wealth will come to believe that they have just labored for the wind.The Preacher has us consider how wealth does not enrich the life of each wealthy person. Instead, itoften brings much sickness and angst. Qohelet has some practical advice for those not awed by the Divine: It is good and fitting for one to eat and drink, and to enjoy the good of all his labor in which he toils under the sun all the days of his life which God grants him; for it is his heritage. Enjoy life's pleasures...if you fortunate enough to be able to. Nevertheless, such vane men will not remember much that is meaningful, or contemplate existence, because God already answered such men in the joy of their heart.

Brent Billings marks the beginning of our mourning by sharing a final update about our beloved Josh Bossé.BEMA Messenger #79BEMA 465: Qohelet's ReflectionBEMA 405: Practical Shabbat — KeepingJosh's Cancer Journey on CaringBridgeSupport for Sophia and Ronen after the loss of Josh — GoFundMe“How to Sit Shiva” by Anita Diamant — My Jewish Learning

Series: N/AService: Sunday Evening Class - SPM - 5:00PMType: Bible ClassSpeaker: Shawn Highfill

The Preacher again contemplates our seemingly unjust world.So I returned and considered all the oppression that is doneunder the sun and Look -- the tears of the oppressed; they have no comforter. And on the side of their oppressors thereis power. He acknowledges how the subjugated appear to have no redeemer.  He further observes how we can becomewroth instead of having proper reverence.  Our sorrow will never end if we cannot get beyond the earthly.  Yet there is so much more for those willing to transcend our “under-the-sun” nature.  Therefore I praised the dead, who are already dead, more than the living which are still alive. This is cryptic phraseology implies there are spiritually dead among us, as Jesus referenced in Matthew 8:22 (“Let the dead bury their dead.” ) Qohelet continues:  Better is he who has not been, who has not seen the evil deeds that are done under the sun.  He considers whether man is better off to have never been born. An implication is the principled necessity of a coming judgment and afterlife.The Preacher then addresses the nature of envy and finds theenergy expended on this cardinal sin as vanity. The fool foldeth his hands together and eateth his own flesh.   This appears to discourage indolence. By stewing in jealousy and not being industrious, we bring ruin upon ourselves. Qohelet then speaks to the virtue of discretion:Better is a handful with quietness, than both hands full with toil and vexation of spirit.  Essentially, use Your time and energy wisely. Focus on the right and godly.  Act with  God-guided discretion and be discrete when successful.  Qohelet then speaks to the necessity of strong bonds.  There is one alone…he hath neither child nor brother; yet is there no end of his labour. Neither is his eye satisfied with riches.  He will come to says, “For whom do I labour, and bereave my soul of good? This is also vanity. Such a man discovers that one alone, without family and friends to share in success, is the essence of vanity. Further, Qohelet realizes that no matter how rich one gets, those he may wish to pass his material wealth to may squander it. He then notes: Two are better than one; because they have a good reward for their labour. For if one should fall, the other will lift up his fellow.  Woe to him that is alone. When he falleth; he hath not another to help him.He then moves this idea to the bedroom: If two lie together, then they have heat: but how can one be warm alone? Qohelet continues, And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.Some scholars proffer that the third cord is the power of God, and that a relationship with Your Spouse that is intertwined with God is a threefold cord not easily broken.The Preacher then touches on everlasting patterns in the political realm to close out the chapter.Better is a poor and a wise child than an old and foolish king,who no longer knows to be wary and will not be admonished.The idea is that there pattern of angst and futility from one generation to the next with respect to how power is acquired, exercised and passed along.  Wisdom will always remain the greatest trait of a King. For out of prison one cometh to reign as King; whereas, at times, he that is born in his own kingdom becometh poor.The Preacher also observes:I considered all the living...and notice how one rises to lead his fellows; when a second child shall stand up.There is often an example of one who is young unexpectedly assuming leadership.  Some will even come out of prison to reign. While others will fall from power and loss their status. When there is a new ruler, the populace often flocks for a myriad of reasons. Yet power is precarious.  Both rejoice and disappointment await those who are figureheads. The Preacher is highlighting how all he described, in the grand scheme, is short-lived.   

Jake and Phil discuss Philip Roth's 1961 essay "Writing American Fiction" and the Qohelet, also known as the Book of Ecclesiastes The Manifesto: Philip Roth, "Writing American Fiction" https://www.commentary.org/articles/philip-roth/writing-american-fiction/ The Qohelet https://www.biblegateway.com/passage/?search=Ecclesiastes%201&version=KJV

Armando BuonaiutoQuesto vuoto d'intorno"Torino Spiritualità"http://www.torinospiritualita.orghttp://www.circololettori.itTorino Spiritualità costruisce uno spazio di riflessione sul vuoto e sulle sue numerose forme, esplorando questa presenza impalpabile ma pervasiva. “Questo vuoto d'intorno. Smarrirsi / / Raggiungersi” è la XXI edizione del festival, ideato dalla Fondazione Circolo dei lettori e curato da Armando Buonaiuto, in programma dal 15 al 19 ottobre al Circolo dei lettori e delle lettrici, in teatri, chiese, cinema, spazi della cultura a Torino. In un'epoca dominata dall'eccesso di impegni, oggetti e esperienze, Torino Spiritualità propone di guardare al vuoto non come a una mancanza da colmare, ma come a una dimensione da abitare, soglia aperta sull'inatteso, spazio di contemplazione di sé e del mondo. Pensatrici e pensatori, voci della teologia, della scienza, della letteratura e della filosofia accompagnano il pubblico in un percorso fatto di parole, silenzi e domande radicali sul senso dell'esistere.«Per paradossale che sia, il vuoto riempie le nostre giornate manifestandosi sotto molteplici apparenze: a volte confortanti come la quiete di “una stanza tutta per sé”, altre volte angoscianti come lo scricchiolio di un pavimento troppo sottile per reggerci. Ma qual è in definitiva la natura di questo vuoto? Vortice e sorgente, precipizio e rifugio, il vuoto è lo spazio sospeso di ogni divenire possibile», afferma Armando Buonaiuto, curatore di Torino Spiritualità.«Se da un lato c'è un vuoto che vogliamo fuggire, dall'altro ce n'è uno a cui miriamo. Oggi che le nostre giornate sono travolte da sollecitazioni continue, il vuoto non è soltanto mancanza ma anche spazio di libertà, persino di sollievo: una pausa necessaria in cui sottrarsi all'eccesso e ritrovare misura.» dichiara Giuseppe Culicchia, direttore della Fondazione Circolo dei lettori.Il festival prende il via martedì 14 ottobre con l'anteprima Concerto al buio del compositore, musicista e sound designer Teho Teardo: un'esperienza di puro ascolto che dopo il MAXXI di Roma e la Triennale di Milano, approda al Circolo dei lettori e delle lettrici in doppio spettacolo (h 18.45 e h 20.45). Distesi a terra, immersi nell'oscurità, i partecipanti saranno guidati in cinquanta minuti di viaggio sonoro tra registrazioni ambientali notturne effettuate nelle foreste al confine tra Italia, Austria e Slovenia.La giornata inaugurale di mercoledì 15 ottobre si apre alla Chiesa di San Filippo Neri (h 18.30) con Questo vuoto d'intorno, questo vuoto di dentro, dialogo tra il teologo Vito Mancuso e il fisico Guido Tonelli, moderato dal curatore del festival Armando Buonaiuto: tra scienza e spiritualità, un invito ad accogliere l'enigma del vuoto e della sua vertigine. Segue una serata di appuntamenti: al Circolo dei lettori e delle lettrici lo psicoanalista Claudio Widmann riflette sul rapporto tra inconscio ed energia con Il vuoto del mozzo fa girare la ruota (h 21); al Cinema Romano l'astronauta Paolo Nespoli e il sacerdote Luca Peyron, moderati dalla giornalista scientifica Elena Cestino, dialogano intorno a I vuoti, lo spazio: esplorare il cielo per dare senso alla Terra (h 21).Giovedì 16 ottobre la giornata si apre al Circolo (h 10.30) con Per la vicenda eterna delle cose, incontro con lo scrittore e poeta Daniele Mencarelli dedicato alle scuole. Segue Natura abhorret a vacuo? con Donatella Puliga e Guido Bertagna Sj, a cura del Centro Ignaziano di Spiritualità (h 11.30). Nel pomeriggio, tre appuntamenti: al Circolo, Vuoti e pieni nel cammino alla ricerca di senso con il Comitato Interfedi della Città di Torino (h 18) e, sempre nelle sale di Palazzo Graneri della Roccia, il Death Café di Torino Spiritualità con il medico e scrittrice Giorgia Protti e l'antropologa Cristina Vargas (h 18), mentre alla Biblioteca dell'Educatorio della Provvidenza: Oltre il vuoto con Gianni Gentile, Antonio Dematteis e Michele Genisio (h 18). Al Cinema Romano, il filosofo Maurizio Ferraris inaugura il ciclo di lezioni “I maestri del sospetto” con La morte di Dio non è più quella di una volta (h 18.30), riflessioni sul presente a partire da Nietzsche. In serata, all'Ospedale Mauriziano, il Gruppo Stanza del Silenzio propone Il vuoto che riempie, il silenzio che parla (h 20.30). Quattro diversi appuntamenti chiudono la giornata: al Teatro Vittoria lo spettacolo Il vecchio e il marlin con Roberto Abbiati (h 21); al Circolo dei lettori e delle lettrici Marco Vannini con Vuoto, perché Dio lo abiti (h 21); sempre al Circolo l'incontro interreligioso Zero Metafisico con Giuseppe Momigliano, Mulayka Laura Enriello e Sonia Brunetti Luzzati (h 21).La quarta giornata di Torino Spiritualità, venerdì 17 ottobre, si apre al Circolo dei lettori e delle lettrici con Stefania Verde e Matteo Suffritti sj che meditano su una pagina biblica in La corsa di Gesù e dei suoi testimoni, a cura del Centro Ignaziano di Spiritualità (h 11.30). Nel pomeriggio la Biblioteca civica della Casa Circondariale “Lorusso e Cutugno” ospita Dentro l'invisibile. Storie, parole e silenzi oltre le mura, una tavola rotonda che restituisce dignità alle voci di chi vive in detenzione, a cura di Arianna Balma Tivola e con la partecipazione di educatori, psicoterapeuti, tanatologi e operatori penitenziari, a cura del festival Il rumore del lutto (h 15). Di nuovo al Circolo dei lettori e delle lettrici, Maria Grazia Prandino e Paolo Monaco sj riflettono sull'esperienza ignaziana del dare e ricevere in Prendi, ricevi, dammi, a cura del CIS (h 16.30). La serata si apre con tre percorsi paralleli: al Polo Culturale CAM Francisca Vairo Scaramuzza ed Ermanno Savarino affrontano i grandi interrogativi esistenziali in Domande senza risposta (h 18); al Circolo l'artista e viaggiatore Stefano Faravelli dialoga con Andrea Bocconi in Verso Capo Horn: il taccuino per reimmaginare il mondo (h 18); al Teatro San Giuseppe il teologo Vito Mancuso e l'attore Gabriele Goria, accompagnati dalle musiche originali di Simone Campa, portano in scena la lezione-spettacolo L'arciere è il bersaglio, ispirata al celebre Lo Zen e il tiro con l'arco di Eugen Herrigel (h 18). A seguire, al Circolo, si tiene Colmare un vuoto o cercare la Pienezza?, dialogo tra religione e politica che vede confrontarsi l'imam Yahya Pallavicini, Lama Paljin Tulku Rinpoce, l'assessore Maurizio Marrone e i senatori Lucio Malan e Francesco Verducci, moderati da Mikail Mocci (h 18.30).La sera si accende di suggestioni: al Teatro San Giuseppe il cantautore Brunori Sas e il monaco Guidalberto Bormolini, con la moderazione di Armando Buonaiuto, si interrogano sull'amore e sul vuoto in Solamente un grande vuoto che a guardarlo ti fa male (h 21); al Circolo dei lettori e delle lettrici la sociologa Maria D'Ambrosio esplora le dinamiche dell'invidia nell'era digitale con Invidia. Il tuo pieno è il mio vuoto (h 21); all'Unione Culturale Antonicelli l'attore Saulo Lucci dà voce al pubblico in Hell o'Dante. Un canto scelto dal pubblico, viaggio dantesco che lascia spazio al rischio dell'imprevisto (h 21).La quinta giornata di Torino Spiritualità, sabato 18 ottobre, prende avvio con quattro appuntamenti in contemporanea. Al Cinema Massimo la lezione Anche questo è fame di vento: Enzo Bianchi, fondatore della Comunità di Bose e di Casa della Madia, legge e commenta il libro di Qohelet, gioiello di sapienza dell'Antico Testamento capace di illuminare le disillusioni del nostro tempo (h 10). Al Circolo dei lettori e delle lettrici, con Lettere dalla vacuità, i monaci Zen Dario Doshin Girolami ed Elena Seishin Viviani, con la voce narrante di Gabriele Goria, rendono omaggio a Shunryū Suzuki Roshi, indimenticato maestro di buddhismo Zen (h 10). Al Museo Nazionale del Risorgimento Italiano, lo scrittore e poeta Daniele Mencarelli riflette su Caproni e Sbarbaro, poeti dell'abisso, dove il vuoto è assenza radicale o mancanza di Dio (h 10). Alla Moschea Dar As-Salam, infine, prende avvio il ciclo Conversazioni nelle moschee di Torino con Ismail Sikder e Idris Abd al-Razzaq Bergia, che esplorano il tema Il vuoto e la pienezza nella vita tradizionale del musulmano (h 10).Al Circolo dei lettori e delle lettrici, Gualtiero Graglia e Ferruccio Ceragioli meditano su La voce del silenzio a partire da una pagina biblica (h 11.30), mentre la teologa Adriana Valerio conduce Le donne e il vuoto, riflessione sulla fecondità spirituale del vuoto uterino (h 11.30). Contemporaneamente, al Teatro Gobetti, Paolo Scquizzato e Maciej Bielawski, accompagnati dalla danza classica Odissi di Antonietta Fusco, tracciano un Lessico della rarefazione, alla ricerca delle metafore del mistero (h 11.30). Al Cinema Massimo il ciclo I maestri del sospetto prosegue con Vuoto del mondo, vuoto di sé, lezione di Vittorio Lingiardi che ripercorre Freud e il concetto di perdita tra psicoanalisi, cinema e poesia (h 12).Il pomeriggio comincia al Cinema Massimo, dove Luigi Maria Epicoco mette in dialogo Marguerite Yourcenar e Sant'Agostino sul tema Il vuoto e la vertigine (h 14). Al Museo del Risorgimento, Loredana Blasi e l'abate Bernardo Gianni dialogano con Armando Buonaiuto in Più forte della morte è l'amore, incontro sulla resilienza dei genitori colpiti dalla perdita di un figlio (h 15). Alla Moschea del Misericordioso, prosegue il ciclo delle Conversazioni nelle moschee di Torino, con gli interventi di Kassab Boutcha, Alija Salihovic e Abd al-Adil Mustafa Roma (h 15). Al Teatro Gobetti, il maestro buddhista Lama Michel Tulku Rinpoche invita a fermare l'affannosa corsa di ogni giorno con Dove vai così di fretta? (h 15.30). Al Circolo dei lettori e delle lettrici lo scrittore olandese Tommy Wieringa, in dialogo con il giornalista Eugenio Giannetta, presenta I conquistatori del vuoto, tra letteratura e testimonianza dal fronte ucraino (h 16.30Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.IL POSTO DELLE PAROLEascoltare fa pensarehttps://ilpostodelleparole.it/

Hay algunos que piensan que el libro del Eclesiastés es un libro deprimente. El escritor-un anciano, llamado Qohelet (el predicador)-parece estar reflexionando sobre una vida de logros, que piensa que no tienen sentido. La clave para comprender de donde proviene Qohelet es su frase repetida "bajo el sol"… To support this ministry financially, visit: https://www.oneplace.com/donate/1235/29

Marty Solomon, Brent Billings, and Josh Bossé close out this series, and—instead of letting Qohelet do the talking—consider the reflection of Qohelet in our hearts and in our lives.The Jesus Quest by Ben Witherington IIISabbath as Resistance by Walter BrueggemannOpportunities — Impact Campus MinistriesCampuses — Impact Campus MinistriesSign up for Josh's newsletter — Constant Contact

Brent Billings and Josh Bossé see Qohelet peacefully on her way.

Brent Billings, Josh Bossé, and Reed Dent join Qohelet by the pond.“Go to the Limits of Your Longing” by Rainer Maria Rilke — The On Being Project

Brent Billings, Josh Bossé, and Elle Grover Fricks sharpen the ax with their friend Qohelet.

Brent Billings and Josh Bossé join Qohelet as she draws us closer to a conclusion.Abel Beth Maachah — Wikipedia

La Liturgia de este Domingo XVIII  Ordinario, nos remarca hoy el valor supremo del Reino infinitamente superior a todos los otros valores humanos y se sirve del pasaje exclusivo de S,Lucas(12,13-21) presentándonos la parábola del rico insensato y necio quien acumula riquezas únicamente para sí, olvidándose de los demás y por lo tanto no es rico ante Dios que es lo más importante.  Y el libro de Qohelet en la segunda lectura de hoy nos enseña que el ideal del hombre sobre la tierra no es  acumular posesiones materiales porque su vida no depende de sus bienes. La alegría que encierran los bienes es en cuanto la disfrutamos con los que no la tienen. Acatemos la invitación que S. Pablo le hace a los Colosenses y hoy a cada uno de nosotros "Buscad los bienes de arriba donde está Cristo sentado a la derecha de Dios Padre y no los de la tierra" este arriba ya está aquí abajo y todos lo sabemos, que consiste en estar atareados trabajando por construir en medio de nosotros ese reino de justicia, de amor y de paz. Aquí y ahora mismo. Llenando los graneros  de los corazones  de nuestros hermanos con abundancia de cariño, compasión, respeto a su vida  y a su dignidad de persona intocable y sagrada por ser obra exclusiva  de Dios Padre Creador. Solamente así comenzaremos a buscar primero el Reino de Dios y todo lo demás se nos dará por añadidura. Feliz Semana, compartiendo lo que somos y tenemos.   Hna. Maria Ruth  Radio Paulinas Boston

Marty Solomon, Brent Billings, and Josh Bossé turn their ears to Qohelet and learn to avert disaster.

An Invitation to Discernment of Wisdom Lectionary Date: August 3, 2025 [8th Sunday after Pentecost, Year C] Tim's turn to point out a tension between Qohelet's wisdom and Jesus's parable. Please take a moment to subscribe to the First Reading YouTube channel, and consider sharing with your networks and social media platforms. Thanks so much!

Brent Billings, Josh Bossé, and Elle Grover Fricks consider what is truly important.Persona (1966 film) — JustWatch

Marty Solomon, Brent Billings, and Josh Bossé reflect on the tension of human evil and the problem of desire.

Brent Billings, Josh Bossé, and Qohelet herself look deeply at the roots of evil.“Let My Words Be Few” by Rebecca St. James — YouTube

Brent Billings and Josh Bossé watch Qohelet cast her gaze on injustice and oppression.

Brent Billings, Josh Bossé, and Reed Dent consider the appointed time for everything.BEMA 382: Psalms — Small, Not InsignificantFirst Reformed (2018 film) — JustWatch

Marty Solomon, Brent Billings, and Josh Bossé follow Qohelet into many parties to see if we can find any meaning in joy.

Brent Billings, Josh Bossé, and Elle Grover Fricks launch an exploration of one of the least understood books of Tanakh (Ecclesiastes).BEMA 320: The Forgotten Women — Sages and Wise WomenThe Wind Rises (2013 film) — JustWatch

Ludwig Monti"Il figlio, Gesù"Edizioni San Paolowww.edizionisanpaolo.itPietra miliare nella storia della Chiesa, il Concilio di Nicea, contro Ario che sosteneva che il Figlio Gesù fosse una semplice “creatura” e quindi “inferiore” al Padre, proclamò invece che «Gesù Cristo è Dio da Dio, luce da luce, Dio vero da Dio vero, generato, non creato, consostanziale al Padre». Cosa vuol dire tutto ciò? Chi è Gesù Cristo per noi, oggi? Partendo da questa domanda decisiva, Ludwig Monti, fine esegeta, nel presente volume ci propone un percorso che dalla cristologia “alta” di Nicea ci riporta a quella dei Vangeli. Lo fa prendendo in esame alcuni incontri di Gesù, lungo il suo ministero pubblico: relazioni che testimoniano il suo essere il Figlio di Dio nel suo “esserci-per-altri”. In una parola, la “pre-esistenza” del Figlio vista come “pro-esistenza”, vita donata per gli altri, come ben emerge dai racconti della passione, morte e resurrezione, culmine di questo percorso. Il Concilio di Nicea, dunque, come più volte ribadito da Papa Francesco, «affermando che il Figlio è della stessa sostanza del Padre, mette in luce qualcosa di essenziale: in Gesù possiamo conoscere il volto di Dio e, allo stesso tempo, anche il volto dell'uomo, scoprendoci figli nel Figlio e fratelli tra di noi».Ludwig Monti, già monaco della Comunità di Bose, è nato a Forlì nel 1974. Si è laureato presso l'Università di Bologna in Lettere Classiche, con una tesi in Letteratura Cristiana Antica (1993-1998). In seguito ha conseguito un Dottorato di ricerca in Ebraistica presso l'Università di Torino (2001-2004). Biblista e saggista, collabora alle riviste Parola, Spirito e Vita, Ricerche storico bibliche, Rivista Biblica, Rivista del Clero Italiano, Rivista Liturgica, Vita Pastorale e Credere. Tra i suoi volumi: Una comunità alla fine della storia. Messia e messianismo a Qumran (Paideia, 2006); Le parole dure di Gesù (Qiqajon, 2012); I Salmi: preghiera e vita (Qiqajon, 2018); Gesù, uomo libero (Qiqajon, 2020); L'infinito viaggiare. Abramo e Ulisse (EDB, 2020; con B. Salvarani). Con Edizioni San Paolo ha pubblicato: Le domande di Gesù (2019); Qohelet e Gesù (2021). Insieme a M. Cucca e F. Giuntoli ha curato la Bibbia uscita in 3 volumi per Einaudi nel 2021 (ideatore: E. Bianchi).IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

Where am I going in life? This tends to captivate the modern mind. Qohelet, the author of Ecclesiastes, says that is our very source of pain. Workism is making us miserable, oppression is widespread, and people are lonely. Even wisdom fails in securing fame. In this chapter (4), we're offered a new question to ask. For our hearts to be indexed away from me, and to focus on we.

Año XVIII. Núm. 111. El Libro del Eclesiastés nos ayuda a ubicarnos en nuestra existencia.

This week, BibleWorm continues our look at Ecclesiastes, aka Qohelet, focusing on 1:4-11 and 3:1-11. We ask ourselves—is it really true there is nothing new under the sun. We look at that most famous poem “To everything there is a season,” and see exactly why you'd best not look at only the net total of life's experiences. And we wonder what Qohelet might say about issues of justice in our time.

This week, BibleWorm begins our summer series on the Hebrew Festival scrolls with a look at Ecclesiastes 1:1-3 and 8:16-9:10. We discuss Qohelet's idea that everything is mere breath and ask what it means to live in a world where nothing adds up to much of anything. We talk about the inscrutability of God and why good people often suffer while the wicked get all the rewards. We ask whether it is possible to accomplish anything meaningful in life and, if not, how we might be better off to reorient our goals to enjoy the moments of each day, whether playing with a toddler or listening to the birds sing. Also, Amy asks what kind of person would use Ecclesiastes as a wedding text. Hint: It was not Amy.

Join us in hearing from Pastor Jeremy Carmichael in his current series, Making Sense of Life as we go through Ecclesiastes, and hear about "The Vanity of Wisdom".In this sermon, you will hear an answer to the following three points:1. What is wisdom?2. Why does Qohelet conclude that the pursuit is vain?3. How does Jesus save us from this vanity?Do you have some more questions for us? Send them to online@gardenvalleychurch.org!

ACERCA DE LA SERIE: Salomón, quien se cree que es el autor de Esclesiastés, reflexiona sobre sus acciones en las distintas etapas de la vida. Ha tenido una vida larga, intensa y plena. Ha tenido acceso a riquezas, conocimiento, placer y a través de estos a intentado razonar la función del hombre en la tierra. Pidió sabiduría a Dios y este se la concedió en abundancia. Está en toda la capacidad de ofrecer una visión amplia sobre cómo disfrutar la vida debajo del sol. Sus reflexiones deben ser estudiadas de manera íntegra, como una predica, para no sacar de contexto sus posiciones iniciales. ACERCA DEL MENSAJE: Este es el primer mensaje de una serie corta basada en uno de los libros más fascinantes e interesantes de la Biblia: Eclesiastés, también conocido como Qohelet.  Nos resistimos al tiempo y sus cambios, bajo la ilusión de una “vida estable”, y la estabilidad es eso: humo, vapor. La mayoría de las personas se aferra a cada época como si aferrarse ayudase a que el tiempo se vuelva más lineal, más… estable. Sin embargo, la sabiduría que nos ofrece el pasaje es: “Hay algo con lo que no puedes luchar, cada tiempo tiene sus características y su bagaje, y nada puede cambiarlo.” Audio MP3 Fecha: 05 de Mayo, 2024 Autor: Fausto Liriano

J.J. and Dr. Menachem Fisch decided that this is the time for studying the philosophy of the book of Qohelet, and they don't study it in vain. Please send any complaints or compliments to podcasts@torahinmotion.orgFor more information visit torahinmotion.org/podcastsMenachem Fisch is the Joseph and Ceil Mazer Professor Emeritus of History and Philosophy of Science at Tel Aviv University and Co-Director of the Frankfurt-Tel Aviv Center for the Study of Religious and Interreligious Dynamics. He has published widely on the history of 19th century British science and mathematics, on rationality and agency, and the philosophy of Talmudic legal reasoning. His recent work explores the limits of normative self-criticism, transformative dialogue, rabbinicliterature's dispute of religiosity, the rationality of scientific framework transitions, Jewishresources for a pluralist political liberalism, the theo-political roots of Israel's retreat frompolitical Zionism, and reflexive emotions.

A conversation with Rabbi Aubrey L. Glazer.

As we come to the end of this book, Qohelet encourages us to ponder deeply the meaning of life, despite all the meaningless we face everyday. Given the shortness of life, make sure you are living for what really matters!

This Sunday we'll also be back with Qohelet for a couple more weeks as we wrap up our study on the book of Ecclesiastes.

We are nearing the end of this rich book. Qohelet begins offering more guidance about how to live well. This week in chapter 11:1-6, he offers some guidance about how to live a purposeful life in the face of such an uncertain world.

This Sunday we'll be looking at the subject of suffering and how to deal wisely with our seasons of pain. As we process the atrocities of the terrorist attacks in Israel, and the many innocent children, women and men who have been killed in Israel and Gaza, it is overwhelming to know what to do, what to think, or how to pray. Qohelet offers us wisdom to think about not just our own suffering, but also the suffering we witness in the world. ** This sermon was co-written by Corey Widmer and Kevin Germer of Christ Presbyterian Church, Richmond Sermon sources: - Philip Ryken, “Why Everything Matters”. The open story about Thomas Boston comes from Ryken's chapter on this section. - David Gibson, "Living Life Backwards." The “Legoland” illustration idea comes from chapter 3 of this book - Zack Eswine, “Recovering Eden.” - Christopher JH Wright, “Hearing the Book of Ecclesiastes” - Peter Enns, “Ecclesiastes”

In the Scripture text for this Sunday, Qohelet turns back to his research on on the meaning of life, this time exploring the topic of money and wealth.