Podcast appearances and mentions of Roger Bacon

Roger Bacon "Shank" - Out Of The Frying Pan Wnsdy At 7 "Back Of The Line" www.wnsdyat7.band Fail The Enemy "Paper Dreams" www.failtheenemy.comSirsy "Lot Of Love" - Coming Into Frame www.sirsy.comJoy Buzzer "If You Can Forgive Me" www.joybuzzerband.comMylo Bybee "Time Machine" www.mylobybee.com ************************DVTR "Les Olympiques" - Bonjour www.dvtr.caSadlands "Twin Flame" - Try To Have A Little Fun Calling All Captains "Blood For Blood" The Things That I've Lost www.callingallcaptainsband.comFaraj Risberg Rogefeldt "Rötter" - s/t The Dahmers "Nightmare Of '78" www.dahmers.com Siluett "Blindside" - **********************Scott Sean White "Not The Year"- Even Better On The Bad Days www.scottseanwhite.comKatie Dahl "Both Doors Open" - Seven Stones www.katiedahlmusic.com Julian Taylor (featuring Jim James) "Don't Let 'Em (Get Inside of Your Head) www.juliantaylormuysic.caHelene Cronin "Halfway Back To Knoxville" www.helenecronin.com Switchback "Time Will Have To Wait" - Birds Of Prey www.waygoodmusic.com Closing music: Geoffrey Armes "Vrikshashana (The Tree)" - Spirit Dwelling Running time: 4 hours, 1 minutes. I hold deed to this audio's usage, which is free to share with specific attribution, non-commercial and non-derivation rules.https://creativecommons.org/licenses/by-nc-nd/4.0/

Watch the PREVIOUS episode on YouTube!Watch THIS episode on YouTube or click below!TIMELINE00:00 AI Computational Approach13:00 Decoding Voynich19:30 Hoax?21:00 Could women have written it?26:15 What to ask the manuscript's producer27:00 How do we know we've cracked the code?30:00 Reconsidering VoynichEgyptian hieroglyphics confounded Egyptologists for centuries until the discovery of the Rosetta Stone.The Voynich Manuscript is another old text that has perplexed experts since its discovery about 600 years ago.Dr. Robert H. Edwards specializes in investigating the biggest mysteries of the 20th century. I interviewed him on the 100th anniversary of George Mallory's death. I interviewed him again after we found Mallory's climbing partner's foot. Spoiler: We still don't know whether they reached Everest's summit.The other mystery Edwards investigated was D. B. Cooper, who stole $200,000 and disappeared after skydiving.Now, Edwards turns his analytical brain to the world's most mysterious manuscript: the Voynich Manuscript.Voynich Reconsidered: The Most Mysterious Manuscript in the World is Dr. Edwards's attempt at decoding this headache-producing document. If you think James Joyce's Finnegans Wake is hard to decipher, try the Voynich Manuscript!Excerpts from Voynich ReconsideredThe parchment for these four folios was most probably produced sometime in the first half of the fourteenth century.Who wrote the Voynich Manuscript?Nobody knows. Edwards debunks the idea that Roger Bacon authored it:D'Imperio devoted considerable effort to the study of the supposed link between the manuscript and Roger Bacon. She could not have known that the Voynich parchment would eventually be submitted to radiocarbon technology and that the samples would be dated, with up to 92 percent probability, to periods ranging between 1308 and 1458. Therefore, she could not have known that Bacon, who lived in the thirteenth century, would be excluded as the author of the manuscript, or at least as its producer or as one of its scribes.Is the Voynich Manuscript a hoax?Before we embark on our own voyage of investigation of the Voynich manuscript, we must consider the alarming possibility that it is a journey to nowhere. That is to say: it may be that the manuscript cannot be translated or deciphered because it has no intrinsic meaning. For want of better words, we must consider that the manuscript could be a hoax or a forgery.What's the Voynich Manuscript about?There is an “herbal” section, consisting of 129 pages and thereby comprising more than half of the book.The astronomical, cosmological, and astrological sections are short. Edwards is “tempted to group them together into a ‘cosmic' theme, occupying thirty-one pages.”The Voynich manuscript invites, for those who are so disposed, the insertion of a preconceived narrative. In this respect, it bears comparison with the notorious proliferation of narratives relating to the man who came to be known as D.B. Cooper, and his hijacking of Northwest Airlines Flight 305 on November 24, 1971.Do we know what the Voynich Manuscript's message is?For many years, the mission controllers at NASA resisted demands for another photographic targeting of the “Face. ” Finally, they relented. In 2001, the Mars Global Surveyor took the first new image of the object, at a much higher resolution than that of the Viking. It was revealed to be an eroded mesa with a pleasing symmetry, and certainly with gulleys and hollows that conveyed elements of a human face. Whether that is the end of the story, the reader may decide. This author is content for the mesa to be the product of erosion, by wind or by water, and not the work of ancient Martians, however much we would like it to be so. Likewise, determined researchers of the Voynich manuscript can find, within its cryptic and inscrutable pages, that which they wish to findConclusionI loved Dr. Edwards's other two books (Mallory & Cooper). Although I liked this one about the Voynich manuscript, it's such an inscrutable and inaccessible document that I found it challenging to stay engaged.Moreover, I don't understand why some people believe that old documents are worth much more than their historical value. Religious texts are helpful because they reveal the values and ideas of the past, but are often utterly wrong, especially when it comes to scientific facts. Even when they're not mistaken, they're often incomplete. A modern botanist knows far more about plants than a 14th-century writer.Some fans of the Voynich manuscript seem to believe that if we can somehow decode it, we'll learn a mind-bending revelation. I doubt it.Other fans, including Dr. Edwards, find the Voynich manuscript fascinating for the same reason people are drawn to Sudoku or a crossword puzzle: it's fun to solve a mystery even if it yields little practical benefit.If you're drawn to puzzles and the Voynich manuscript, you must buy the Voynich Manuscript and then read Voynich Reconsidered: The Most Mysterious Manuscript in the World. You're guaranteed to learn countless remarkable facts about the manuscript in Dr. Edwards's splendid and thorough analysis.For others, I'd first start by reading Dr. Edwards's other two books, which are more accessible than this one.Verdict: 7 out of 10 stars.ConnectSend me an anonymous voicemail at SpeakPipe.com/FTaponYou can post comments, ask questions, and sign up for my newsletter at https://wanderlearn.comIf you like this podcast, subscribe and share!On social media, my username is always FTapon. Connect with me on:* Facebook* Twitter* YouTube* Instagram* TikTok* LinkedIn* Pinterest* TumblrSponsors1. My Patrons sponsored this show! Claim your monthly reward by becoming a patron for as little as $2/month at https://Patreon.com/FTapon2. For the best travel credit card, get one of the Chase Sapphire cards and get 75-100k bonus miles!3. Get $5 when you sign up for Roamless, my favorite global eSIM with its unlimited hotspot & data that never expires! Use code LR32K4. Or get 5% off when you sign up with Saily, another global eSIM with a built-in VPN & ad blocker.5. Get 25% off when you sign up for Trusted Housesitters, a site that helps you find sitters or homes to sit in.6. Start your podcast with my company, Podbean, and get one month free!7. In the United States, I recommend trading cryptocurrency with Kraken. 8. Outside the USA, trade crypto with Binance and get 5% off your trading fees!9. For backpacking gear, buy from Gossamer Gear. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit ftapon.substack.com

Egyptian hieroglyphics confounded Egyptologists for centuries until the discovery of the Rosetta Stone.The Voynich Manuscript is another old text that has perplexed experts since its discovery about 600 years ago.Watch this episode on YouTube to see nonstop images of the book itself!Dr. Robert H. Edwards specializes in investigating the biggest mysteries of the 20th century. I interviewed him on the 100th anniversary of George Mallory's death. I interviewed him again after we found Mallory's climbing partner's foot. Spoiler: We still don't know whether they reached Everest's summit.The other mystery Edwards investigated was D. B. Cooper, who stole $200,000 and disappeared after skydiving.Now, Edwards turns his analytical brain to the world's most mysterious manuscript: the Voynich Manuscript.Voynich Reconsidered: The Most Mysterious Manuscript in the World is Dr. Edwards's attempt at decoding this headache-producing document. If you think James Joyce's Finnegans Wake is hard to decipher, try the Voynich Manuscript!  Here is my interview about the Voynich Manuscript with Dr. Edwards:Video  Excerpts from Voynich ReconsideredThe parchment for these four folios was most probably produced sometime in the first half of the fourteenth century.Who wrote the Voynich Manuscript? Nobody knows. Edwards debunks the idea that Roger Bacon authored it:D'Imperio devoted considerable effort to the study of the supposed link between the manuscript and Roger Bacon. She could not have known that the Voynich parchment would eventually be submitted to radiocarbon technology and that the samples would be dated, with up to 92 percent probability, to periods ranging between 1308 and 1458. Therefore, she could not have known that Bacon, who lived in the thirteenth century, would be excluded as the author of the manuscript, or at least as its producer or as one of its scribes.Is the Voynich Manuscript a hoax?Before we embark on our own voyage of investigation of the Voynich manuscript, we must consider the alarming possibility that it is a journey to nowhere. That is to say: it may be that the manuscript cannot be translated or deciphered because it has no intrinsic meaning. For want of better words, we must consider that the manuscript could be a hoax or a forgery.What's the Voynich Manuscript about?There is an “herbal” section, consisting of 129 pages and thereby comprising more than half of the book.The astronomical, cosmological, and astrological sections are short. Edwards is "tempted to group them together into a 'cosmic' theme, occupying thirty-one pages."The Voynich manuscript invites, for those who are so disposed, the insertion of a preconceived narrative. In this respect, it bears comparison with the notorious proliferation of narratives relating to the man who came to be known as D.B. Cooper, and his hijacking of Northwest Airlines Flight 305 on November 24, 1971.Do we know what the Voynich Manuscript's message is?For many years, the mission controllers at NASA resisted demands for another photographic targeting of the “Face. ” Finally, they relented. In 2001, the Mars Global Surveyor took the first new image of the object, at a much higher resolution than that of the Viking. It was revealed to be an eroded mesa with a pleasing symmetry, and certainly with gulleys and hollows that conveyed elements of a human face. Whether that is the end of the story, the reader may decide. This author is content for the mesa to be the product of erosion, by wind or by water, and not the work of ancient Martians, however much we would like it to be so. Likewise, determined researchers of the Voynich manuscript can find, within its cryptic and inscrutable pages, that which they wish to findConclusionI loved Dr. Edwards's other two books (Mallory & Cooper). Although I liked this one about the Voynich manuscript, it's such an inscrutable and inaccessible document that I found it challenging to stay engaged.Moreover, I don't understand why some people believe that old documents are worth much more than their historical value. Religious texts are helpful because they reveal the values and ideas of the past, but are often utterly wrong, especially when it comes to scientific facts. Even when they're not mistaken, they're often incomplete. A modern botanist knows far more about plants than a 14th-century writer. Some fans of the Voynich manuscript seem to believe that if we can somehow decode it, we'll learn a mind-bending revelation. I doubt it.Other fans, including Dr. Edwards, find the Voynich manuscript fascinating for the same reason people are drawn to Sudoku or a crossword puzzle: it's fun to solve a mystery even if it yields little practical benefit.If you're drawn to puzzles and the Voynich manuscript, you must buy the Voynich Manuscript and then read Voynich Reconsidered: The Most Mysterious Manuscript in the World. You're guaranteed to learn countless remarkable facts about the manuscript in Dr. Edwards's splendid and thorough analysis.For others, I'd first start by reading Dr. Edwards's other two books, which are more accessible than this one.Verdict: 7 out of 10 stars.ConnectSend me an anonymous voicemail at SpeakPipe.com/FTaponYou can post comments, ask questions, and sign up for my newsletter at https://wanderlearn.com.If you like this podcast, subscribe and share! On social media, my username is always FTapon. Connect with me on:FacebookTwitterYouTubeInstagramTikTokLinkedInPinterestTumblr Sponsors1. My Patrons sponsored this show! Claim your monthly reward by becoming a patron for as little as $2/month at https://Patreon.com/FTapon2. For the best travel credit card, get one of the Chase Sapphire cards and get 75-100k bonus miles!3. Get $5 when you sign up for Roamless, my favorite global eSIM! Use code LR32K4. Get 25% off when you sign up for Trusted Housesitters, a site that helps you find sitters or homes to sit in.5. Start your podcast with my company, Podbean, and get one month free!6. In the United States, I recommend trading cryptocurrency with Kraken. 7. Outside the USA, trade crypto with Binance and get 5% off your trading fees!8. For backpacking gear, buy from Gossamer Gear. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit ftapon.substack.com

In this third and final book of The Magus, Francis Barrett turns from magical practice to magical history—presenting a rare and invaluable compendium of the great minds who shaped Western occult philosophy. Book III offers concise biographical accounts of dozens of ancient, medieval, and Renaissance adepts, including Zoroaster, Hermes Trismegistus, Pythagoras, Paracelsus, Roger Bacon, Agrippa,...

The Division 4 District Final game between the Springfield Shawnee Braves and the Roger Bacon Spartans is now available on demand at no charge!

Saint Francis was born into a world in a panic. The stabilities of the feudal world had collapsed with the rise of mercantilism. The gap between rich and poor was unsustainable and a new underclass was tearing apart the fabric of society. Then, there were the looming presence of the Mongols to the east and the transformative impact of the Islamic empire to the south - both conquerors plunging Christian Europe into an existential crisis.Doomster prophets, ferocious disputes, wild hopes and messianic saviours were commonplace.So what did the man from Assisi constellate in the extremities of his way of life? Who was this figure, beyond the sentimental portrayal that can so easily eclipse his intense radicalism? This talk explores the discoveries made by his followers - the scientia experimentalist of Roger Bacon, William of Ockham and Duns Scotus whose Franciscanism embraced Aristotelianism. It asks how the contraries embraced by Francis and the impossible path he traced might much matter now.For more on Mark see - www.markvernon.comHis new book is Awake! William Blake and the Power of the Imagination

XII. yüzyılda astronomi alanında öne çıkan Bitrûcî, Kurtuba'nın kuzeyinde bulunan Bîtrûc (Pedroche) şehrinde doğmuştur. Avrupa edebiyatında ise “Alpetragius” adıyla tanınmaktadır. Bitrûcî'nin doğum tarihi kesin olarak bilinmemekle birlikte 13. yüzyılın hemen başlarında vefât ettiği görüşü ağır basmaktadır. Bitrûcî, Klasik Dönem'den başlayarak XIII. yüzyıla kadar tartışmasız bir biçimde egemen olan Batlamyûs astronomisini eleştirmiş, bu doğrultuda hocası İbn-i Tufeyl'in de telkinleriyle “Kitâbü'l-Hey'e (Astronomi Kitâbı)” adlı meşhur eserini kaleme almış ve kendisi de bir sistem kurmuştur. Bitrûcî, İbn-i Bâcce ile başlayan ezZerkâlî, Câbir b. Eflâh ve İbn-i Tufeyl ile devam eden Batlamyûs astronomisinin eleştirilmesi konusunda Endülüs'ün en olgun ismi olmuştur.Batlamyûs, yer merkezli âlem modelini savunmaktaydı. Ona göre yedi gezegen (Ay, Güneş, Merkür, Venüs, Mars, Jüpiter, Satürn), sabit durumda olan yerin çevresinde düzgün ve dairevi bir biçimde hareket ediyordu. Bitrûcî ise gök küreyi dokuz tane kâbul ederek, göğün iç içe duran bütün kürelerinin en üstteki dokuzuncu kürenin etkisiyle hareket ettiğini savunmuştur. Bitrûci'nin bu Aristoteles fiziğine uygun sistemi özellikle İslâm astronomları tarafından kâbul görmüştür. Eseri, 1217'de Michael Scott tarafından Latince'ye çevrilmiştir ve böylece Endülüs dışı Avrupa'ya ulaşma imkânı bulmuştur. Bitrûcî'nin astronomi sistemi 13. Yüzyıl Avrupası'nda büyük yakınlar uyandırmıştır. Bununla birlikte Grosseteste, Albetus Magnus, Roger Bacon ve Nikolas Kopernik gibi isimler de Bitrûcî'nin eserinden ve kullandığı sisteminden faydalanmışlardır.(Erol Çetindal, Endülüs'te YetişenMüslüman Bilim Adamları ve Bilim Dünyasına Katkıları, s.34-36)

Episode 314 - The Book No One Can Read: The Voynich Manuscript Mystery A 600-year-old book written in an unknown language, bizarre botanical illustrations that don't exist on Earth, and a possible wizard on the run—this episode dives into the biggest literary mystery of all time. This is the unreadable book, the Voynich Manuscript. We explore its enigmatic origins, the life of rare book collector Wilfred Voynich, and the theories surrounding its possible author, Roger Bacon—a medieval friar with a suspiciously wizard-like reputation. But this isn't just a history lesson—things get personal. Has Corinne been hexed? Could crystals be the answer? And how exactly does the Squonk, the world's saddest cryptid, fit into all of this? From CIA codebreakers and AI decryption attempts to extraterrestrial connections and secret societies, we explore the theories, hoaxes, and paranormal possibilities. Is this a centuries old prank? A journal dropped by an alien (obviously it's this one)? Tune in to find out what is going on with the Voynich Manuscript.  Watch the Video Version Here  Have ghost stories of your own? E-mail them to us at twogirlsoneghostpodcast@gmail.com    New Episodes are released every Sunday at 12am PST/3am EST (the witching hour, of course). Corinne and Sabrina hand select a couple of paranormal encounters from our inbox to read in each episode, from demons, to cryptids, to aliens, to creepy kids... the list goes on and on. If you have a story of your own that you'd like us to share on an upcoming episode, we invite you to email them to us!     This episode is sponsored by Thrive Causemetics and Boll & Branch.   Celebrate the women in your life with Thrive Causemetics. Luxury beauty that gives back. Right now, you can get an exclusive 20% off your first order at thrivecausemetics.com/TGOG. Now's your chance to change the way you sleep with Boll & Branch. Get 15% off, plus free shipping on your first set of sheets at Bollandbranch.com/tgog.    If you enjoy our show, please consider joining our Patreon, rating and reviewing on iTunes & Spotify and following us on social media! Youtube, Instagram, TikTok, Facebook, and Discord.    Edited and produced by Jaimi Ryan, original music by Arms Akimbo!    Disclaimer: the use of white sage and smudging is a closed practice. If you're looking to cleanse your space, here are some great alternatives!  Learn more about your ad choices. Visit podcastchoices.com/adchoices

Salvador García trabajaba de cargador para una compañía de transportes en Madrid, España. Su oficio consistía en descargar los camiones y almacenar la mercancía en grandes bodegas. Con eso tenía para el sustento de su familia. Esa mañana Salvador comenzó temprano su trabajo. Pero era un cargamento descomunal. Se trataba de cajas llenas de monedas. Lamentablemente, por un mal movimiento, se le vino encima una pila de éstas. El hombre maniobró para esquivarla, pero no con suficiente rapidez para librarlo del golpe. Por lo pequeño y flaco que era, Salvador no soportó el peso de tantas monedas encima, en total 410 kilos. El que a un hombre lo aplaste el peso del dinero no es nada fuera de lo común. Al contrario, es algo que sucede todos los días. Lo extraordinario del caso es que lo que aplastó al hombre fue el peso físico del dinero y no el peso mental. ¿Por qué será que hay tanta gente que muere bajo el peso de la obsesión con el dinero? «¡Dinero, dinero! —exclamó Eca de Queiroz, escritor portugués—. ¿Qué no hacen los hombres por el dinero? ¡De todo! Aun vender su alma inmortal.» El apóstol Pablo, en una carta a su discípulo Timoteo, le dice: «Los que quieren enriquecerse caen en la tentación y se vuelven esclavos de sus muchos deseos. Estos afanes insensatos y dañinos hunden a la gente en la ruina y en la destrucción. Porque el amor al dinero es la raíz de toda clase de males. Por codiciarlo, algunos se han desviado de la fe y se han causado muchísimos sinsabores» (1 Timoteo 6:10). Es interesante notar cómo el apóstol describe el peligro del dinero: el amarlo «es la raíz de toda clase de males». ¿Qué es el amor al dinero? Es la pasión obsesionante y enfermiza de querer más y más, de nunca tener lo suficiente. A algunos la obsesión los hace ahorrar y ahorrar sin saber ni para qué. A otros la obsesión los hace gastar y gastar, y de lo que obtienen nunca hay fin. El dinero que en forma desmedida obtenemos, y todo lo que conseguimos que va más allá de nuestras necesidades, nunca bastarán para satisfacer nuestra avaricia. Si sólo anhelamos lo material, viviremos ansiosos toda la vida. De los labios de Roger Bacon, monje inglés de la edad media, salieron las siguientes palabras, que son oro: «El dinero es como el estiércol. Amontonado, apesta, pero desparramado por el mundo, fertiliza.» Sólo cuando Jesucristo es nuestro Señor podemos ser libres de la pasión por el dinero y del peso mortal de la avaricia. Porque Cristo nos da el equilibrio necesario para saber usar el dinero, sin dejarnos dominar por él. Hermano PabloUn Mensaje a la Concienciawww.conciencia.net

We're back in Ohio and this time we sit down with Steve Rossi, CAA who is the AD at Roger Bacon H.S. one of the most storied programs in the state! Steve shares his journey along with some Best Practices for ADs on this episode of The Educational AD Podcast! --- Support this podcast: https://podcasters.spotify.com/pod/show/educational-ad-podcast/support

The Voynich Manuscript. Dubbed as one of the most mysterious books in the world, the manuscript is a 15th-century codex written in an unknown script and adorned with bizarre and bewildering illustrations. As the boys unpack the manuscript's history, they trace its origins back to the early 1400s, when it was believed to be crafted in Northern Italy during the Italian Renaissance. The episode starts with an exploration of the manuscript's physical attributes. The Voynich Manuscript is famous for its peculiar botanical illustrations that do not match any known plants, astrological diagrams, and surreal scenes. This bizarre content fuels the central mystery: the meaning and purpose of the manuscript, which remains undeciphered despite the efforts of numerous cryptographers and scholars throughout the centuries, including those during both World Wars. The boys discuss various theories about the creator of the Voynich Manuscript. Was it the work of an alchemist? A secret communication between spies? Or perhaps a hoax meant to baffle and mislead? They entertain the idea that it might have been created by Roger Bacon, a medieval philosopher known for his works in the fields of mathematics, astronomy, and languages. This theory intertwines with speculative narratives about the manuscript being intended as a pharmacopeia or a treatise on nature from another world. The boys also discuss more fantastical theories, such as the manuscript being a guidebook from another dimension or an alien artifact left for human discovery. They bring on a linguistics expert to discuss the structure and patterns within the text, examining whether the language could be a cipher, an invented script, or simply gibberish designed to confuse. scientific analyses conducted on the manuscript's parchment and ink, revealing carbon dating results and details about the materials used. This scientific perspective grounds the discussion, bringing a tangible touch to the otherwise mystifying narrative. To conclude, the hosts reflect on the cultural and historical significance of the Voynich Manuscript. They debate its place in history and the possibility that its code might one day be cracked, providing insights into medieval European thought and the human penchant for creating and solving puzzles. Whether a seasoned cryptographer or a casual enthusiast of historical mysteries, listeners will find themselves drawn into the labyrinthine twists and turns of the Voynich Manuscript's story. The episode is not only a journey through a peculiar artifact but also a meditation on the human desire to explore, understand, and, perhaps, ultimately remain baffled by the unknown. Patreon -- https://www.patreon.com/theconspiracypodcast Our Website - www.theconspiracypodcast.com Our Email - info@theconspiracypodcast.com

We visit one of our FAVORITE States today as David Olson, the Assistant AD at Roger Bacon H.S. in Ohio shares his story + Best Practices on The Educational AD Podcast! --- Send in a voice message: https://podcasters.spotify.com/pod/show/educational-ad-podcast/message Support this podcast: https://podcasters.spotify.com/pod/show/educational-ad-podcast/support

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/medicine

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/science-technology-and-society

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

Lance recaps the Reds' 1-0 loss to the Pirates today, FC Cincinnati with Pat Brennan of the Enquirer, Roger Bacon underwater hockey head coach Paul Wittekind, Grayson Hodges about his son Burrow Hodges and their gift from the Bengals and Lance takes your calls about who the best living MLB player is after the passing of Willie Mays.

Lance recaps the Reds' 1-0 loss to the Pirates today, FC Cincinnati with Pat Brennan of the Enquirer, Roger Bacon underwater hockey head coach Paul Wittekind, Grayson Hodges about his son Burrow Hodges and their gift from the Bengals and Lance takes your calls about who the best living MLB player is after the passing of Willie Mays.

Lance talks with the head coach of Roger Bacon's underwater hockey team Paul Wittekind

Lance talks with the head coach of Roger Bacon's underwater hockey team Paul Wittekind

The high school baseball game between Roger Bacon and Cincinnati Christian is now available on demand at no charge!

Episode: 1153 Grosseteste, Bacon, and the rise of realism.  Today, Robert Grosseteste, Roger Bacon, and cyberspace.

Father Len explains why we need a Savior now more than ever and why many of us don't know it. Support Wrestling with God Productions: https://www.GiveSendGo.com/WWGProductions Highlights, Ideas, and Wisdom “Now that we have science, we no longer need religion.” – Chris Hayes, MSNBC Host “God of the Gaps” theory: People invented God and religion began because there was a lack of scientific knowledge to explain things like lightning and wind. Science wouldn't exist without the Catholic Church. For the Catholic Church science has always been a way of studying and understanding God. All early major scientists believed in God including Isaac Newton, Albert Einstein, Roger Bacon, Louis Pasteur, Nicholas Copernicus and Blaise Pascal. They came to God because of science. Many were Catholic priests. Religion began out of gratitude and awe for God. Those who believe there is no greater power in the universe than the human person must ignore humanity's long history of ignorance, violence and shocking denials of the truth. Those who believe science can answer every question won't be able to find God or recognize the need for a Savior because they have too much ego. Our country has a depression and suicide crisis. Our society has become narcissistic. Narcissism steals our joy. Narcissists believe they have no need for a Savior. Much of our country no longer trusts in God. It trusts in science, technology, and government programs. If God doesn't exist and life on earth is all there is, why not cheat, be cruel, or commit suicide? There is a difference between joy and pleasure. Meth addicts have plenty of pleasure, but no joy. Even with all the knowledge of science and the power of technology, we do not have the power to overcome death. “Our country has the highest standard of living in human history and the greatest technological inventions. So, why do we have such high suicide and depression rates? That just proves humanity needs a Savior.” – Father Len We welcome your questions and comments: Email: irish@wwgproductions.org Text or voicemail: 208-391-3738 Links to More Podcasts from Wrestling with God Productions Life Lessons from Jesus and the Church He Founded: http://LifeLessonsfromJesus.org A Priest's Life: https://idahovocations.com/resources/video-podcasts/

In this episode we delve into the life and legacy of the enigmatic Roger Bacon. Once considered a magician with fantastical abilities, Bacon's reputation transformed over the centuries, oscillating between mystical figure and scientific pioneer. Born in 1220, Bacon's journey through Oxford, Paris, and his unexpected entry into the Franciscan order unfolds against the backdrop of a changing Europe. Join us as we explore Bacon's intricate blend of philosophy, optics, and experimental science, shedding light on his revolutionary contributions to the pursuit of knowledge.Contact: thecompletehistoryofscience@gmail.comTwitter: @complete_sciMusic Credit: Folk Round Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License

El más importante científico medieval, promulgaba que la experiencia debía reemplazar a la lógica y predijo que la ciencia iba a toparse con dificultades morales en el futuro.

Comprehensive history of AI episode w/ Max Foley (Reality Gamer) (Harmless AI / Anti-Yudkowski) Original release 8/28/23 the stupidity of E/ACC, RAND corporation 4.0, Van Neumann / Robert Oppenheimer, Game Theory, Corporate Surrealism, Andy Warhol: Cyborg, AI Alignment scam, Bayesian probability, Roger Bacon's Brazen Head,  “There is no natural religion”, #BRG, scientific realism, and more... Full episodes, research series, and more here

Supercharge Your English Language Fluency: Learn with Trending UK News

Book your astrology readings at:  www.jilljardineastrology.com/shopSupport Cosmic Scene with Jill Jardine by becoming a Subscriber!ttps://www.buzzsprout.com/958528/supportWould you like more wealth, prosperity, and love in your life?  Would you like to develop your intuition, so you can make better decisions in life?   Check out Jill's New on-line courses on Sanskrit Mantras for Wealth, Prosperity, Love and to Develop your intuition!https://jilljardineastrology.com/MCSThis episode is on the Powerful Violet Flame Meditation which begins at 13 minutes into the episode.  For the first 13 minutes, Jill explains the significance of the Violet Flame and St. Germain.Also called the “Flame of Transmutation,” the “Flame of Mercy,” the “Flame of Freedom,” and the “Flame of Forgiveness,” the Violet Flame is a sacred fire that transforms and purifies negative “karma” or blockages.The violet flame is a powerful symbol and form of imagery that can be used as a catalyst for our spiritual journeys. The reason for this is that it creates the space necessary for healing any soul blockages.St. Germain is an ascended Master. Ascended Masters are spiritual beings or guides who have ascended to the Higher Dimensions to assist Humanity's evolution from the higher spheres or lokas. They have incarnated on earth previously and now exist in higher realms to help humans. Jesus Christ, Buddha and Krishna are all considered ascended Masters. According to Theosophy and other esoteric spiritual teachings, such as those taught by the late Elizabeth Clare Prophet, there are seven Ascended Masters responsible for the Seven Rays of Evolution, or the Seven Paths to God. According to Elizabeth Clare Prophet “The Seven Color rays are the natural division of the pure white light emanating from the heart of God as it descends through the prism of manifestation. The Seven Rays present seven paths to individual or personal spiritual evolution.  Seven masters have mastered identity by walking these paths.  These seven masters are called the Chohans of the rays, which mean lord of the rays.  Chohan  is a Sanskrit term for lord.ST. GERMAIN, the Chohan of the 7th Ray, is the Ascended Master of the Aquarian Age. 7th Ray rules freedom, mercy transmutation and ritual.  The pulsations of the violet flame can be felt from his retreat of the House of Rakocsy and Transylvania and from the Cave of Symbols in the United States.  St. Germain had many Earthly incarnations including Merlin, the famed magician of Arthurian times in the 5th century, Roger Bacon, Christopher Columbus and Francis Bacon. He was best known as the“le Comte de Saint Germain,” a miraculous gentleman who dazzled the courts of 18th and 19th century Europe, where they called him “The Wonderman.” In that incarnation he was an alchemist, scholar, linguist, poet, musician, and diplomat admired throughout the courts of Europe. In her book, Saint Germain: Mystery of the Violet Flame, Elizabeth Claire Prophet gives this message from St. Germain:"Allow for the Violet Flame that I have released this night to move through your bodies, to transmute all of the tensions of the solar plexus, and allow for the integration of your heart with your own SOUL Presence. And be of Joy and Happiness to know that you have a SOUL Presence that looks after you, that adores you, that is who you are. . . . “Support the show

A Subcast episode looking at four of the most influential philosophers working in England during the Middle Ages: Anselm of Canterbury, Roger Bacon, John Duns Scotus, and William of Ockham.Support the showPlease like, subscribe, and rate the podcast on Apple, Spotify, Google, or wherever you listen. Thank you!Email: classicenglishliterature@gmail.comFollow me on Instagram, Facebook, Twitter, Tik Tok, and YouTube.If you enjoy the show, please consider supporting it with a small donation. Click the "Support the Show" button. So grateful!Podcast Theme Music: "Rejoice" by G.F. Handel, perf. The Advent Chamber OrchestraSubcast Theme Music: "Sons of the Brave" by Thomas Bidgood, perf. The Band of the Irish GuardsSound effects and incidental music: Freesounds.org

The most disruptive and transformative event in the Middle Ages wasn't the Crusades, the Battle of Agincourt, or even the Black Death. It was the Mongol Conquests. Even after his death, Genghis Khan's Mongol Empire grew to become the largest in history—four times the size of Alexander the Great's and stretching from the Pacific to the Mediterranean. But the extent to which these conquering invasions and subsequent Mongol rule transformed the diverse landscape of the medieval Near East have been understated in our understanding of the modern world.Today's guest is Nicholas Morton, author of “The Mongol Storm: Making and Breaking Empires in the Middle East.” We discuss the overlapping connections of religion, architecture, trade, philosophy and ideas that reformed over a century of Mongol rule. Rather than a Euro- or even Mongol-centric perspective, this history uniquely examines the Mongol invasions from the multiple perspectives of the network of peoples of the Near East and travelers from all directions—including famous figures of this era such as Marco Polo, Ibn Battuta, Ibn Khaldun, and Roger Bacon, who observed and reported on the changing region to their respective cultures—and the impacted peoples of empires—Byzantine, Seljuk and then Ottoman Turks, Ayyubid, Armenian, and more—under the violence of conquest.

Abordamos el pensamiento del último gran filósofo de la Edad Media. En este primer episodio hablamos sobre su vida, casi una película ambientada en el convulso siglo XIV, el llamado "siglo de la peste", una época de epidemias, hambrunas y conflicto político y eclesiástico, en el que Guillermo de Ockham fue un gran protagonista. Analizaremos su posición respecto al debate entre la fe y la razón, su epistemología empirista (de la mano de Roger Bacon) y su voluntarismo (de la mano de Duns Escoto). Finalmente hablaremos sobre el famoso principio de parsimonia o "Navaja de Ockham", y veremos cómo en realidad no es original de Guillermo de Ockham. Recordad que esta temporada los epiodios regulares salen cada quince días, y que los martes que no haya publicación de episodio regular, ofreceremos para los subscriptores de pago mensual de iVoox y Ko-fi. Para quien prefiera una aportación económica puntual seguirá activa la cuenta en ko-fi, donde pueden invitar a una cerveza a Diógenes, a través de este enlace: https://ko-fi.com/anaideiafm En cualquier caso, el podcast en sí continuará igual, los contenidos extra no interferirán en su desarrollo...solamente cambia el hecho de que saldrá cada dos martes, en lugar de cada semana... Video de "Adictos a la filosofía" aludido: https://www.youtube.com/watch?v=RF7-kZeH8GQ Anaideia.es Twitter: @anaideiafm Instagram: @anaideiafm anaideiafm@gmail.com . MUSIC: -Hall of the metal king, Metalicious, Cocktail and Lobster, Futuristic 3,Cocktail and Lobster, Space and Ambient, Blacksmith, Through the Mist, by Alexander Nakarada (www.serpentsoundstudios.com) Licensed under Creative Commons BY Attribution 4.0 License. -Cover of Star Trek Theme by Eric Calderone (https://youtu.be/Py4caxJ08As)

Ciclos de conferencias: La Escuela de Traductores de Toledo (III). Aristóteles, Galeno, Avicena: traducciones de medicina y filosofía. Mariano Gómez Aranda. En medicina, los traductores en Toledo optaron por los tratados de Galeno, el gran médico griego del siglo II d. C. Estas obras determinarían en gran medida los fundamentos del funcionamiento de la salud y la enfermedad, proporcionando conceptos fundamentales como la teoría de los cuatro humores (sangre, flema, bilis amarilla y bilis negra) y las cuatro cualidades básicas (calor, frío, humedad y sequedad). También contribuyó al desarrollo de la medicina medieval la traducción del Canon del médico persa Avicena, llevada a cabo por Gerardo de Cremona. Esta obra se convertiría en la Edad Media en el manual básico para el tratamiento de los problemas de salud. Las traducciones de las obras filosóficas de Aristóteles se basaron, en varios casos, en los comentarios a las mismas por parte del filósofo cordobés Averroes, que tamizó el pensamiento del sabio griego a través del filtro de la religión. De esta manera, las teorías aristótelicas adquirieron mayor importancia en el Occidente latino, dando lugar a debates y discusiones acerca de aquellos asuntos más controvertidos desde el punto de vista religioso, como la idea de la eternidad del mundo, que entraba en contradicción con el dogma de la creación de la nada, concepto defendido por musulmanes, judíos y cristianos. La traducción del tratado De anima de Avicena contribuyó a desarrollar la filosofía sobre la psicología humana en Occidente. Varios pensadores cristianos de gran relieve, como Alberto Magno o Roger Bacon, harían uso de los textos de Avicena en sus tratados filosóficos. Explore en canal.march.es el archivo completo de Conferencias en la Fundación Juan March: casi 3.000 conferencias, disponibles en audio, impartidas desde 1975.

On Thursday July 26th, 2018 the Hermetic Hour with host Poke Runyon will discuss the Mysterious Voynich Manuscript (Beinecke MS. 408) a late medieval herbal, alchemical and astrological book written in an unknown language and illustrated with pictures of plants and astronomical arrangements that are not of this world. Authorship was originally attributed to Roger Bacon (1214 - 1292) but carbon-dating placed the MS. in the early fifteenth century. John Dee and Edward Kelley have been suggested because of their similar Enochian language creation, but there is no proof of their involvement. The mysterious MS has fascinated both scholars and amateur researchers alike with solutions announced every year since 1943 when the U.S. Government code-breakers attempted to decipher it. A new solution was announced just a week before this broadcast and has already been discredited. The main reason most experts fail seems obvious to a Hermetic scholar. The Voynich MS was not written in cipher. It was written in a language and in an alphabet that has no analog on earth or in this earthly dimension. The key to finding the origin of the Voynich material might be found in another mysterious manuscript published in 1670. We will read this revelation as our contribution toward solving the mystery -- so put on your Indiana Jones fedora and listen in.

Or Wood/Cuthbert, Pork Pork, Matty Jumpfamilies, Spectre Reflector, Hovering Teacups, Frenchman's Feast.

Talking 25th Skyline Chili Crosstown Showdown. Roger Bacon coach Mike Blaut joined me to preview the season opener Thursday vs Taft.

Este episodio #59 se titula - Negocios de Monjes Parte 2A principios del siglo XIII surgieron un par de nuevas órdenes monásticas de monjes predicadores conocidas como los Mendicantes. Eran los Franciscanos y los Dominicos.Los Franciscanos fueron fundados por Francisco de Asís. Se concentraban en la predicación a los cristianos ordinarios, tratando de renovar el discipulado básico, guiado por el Espíritu. La misión de los Dominicos tenía como objetivo enfrentarse a los herejes y a las ideas aberrantes.Los dominicos fueron aprobados por el Papa como movimiento oficial patrocinado por la Iglesia en 1216, los franciscanos recibieron el respaldo papal 7 años después.Rápidamente se ganaron el respeto de los eruditos, los príncipes y los papas, además de la alta consideración de las masas. Su buena reputación inicial se ve contrarrestada por la desidia, la ignorancia y, en algunos casos, la infamia de su historia posterior.Ser mendicante significaba depender de la caridad para mantenerse. La Iglesia no paga un sueldo o salario para mantener a los monjes mendicantes.La aparición de estas dos órdenes mendicantes fue uno de los acontecimientos más significativos de la Edad Media, y marca uno de los resurgimientos notables en la historia de la Iglesia cristiana. Fueron el Ejército de Salvación del siglo XIII. En una época en la que el espíritu de las Cruzadas decaía y las herejías amenazaban la autoridad, Francisco de Asís y Domingo de Guzmán, un italiano y un español, se unieron para reavivar el espíritu de la Iglesia de Occidente. Iniciaron el monacato en un nuevo camino. Encarnaron la filantropía cristiana; los reformadores sociológicos de su época. Las órdenes que dieron a luz suministraron a las nuevas universidades y al estudio de la teología algunas de sus luces más brillantes.Difícilmente dos temperamentos podrían diferir más que los de Francisco y Domingo. El poeta Dante describió a Francisco como una Llama, que encendía el mundo con amor; de Domingo dijo que era una Luz, que iluminaba el mundo.Francisco es el más modesto, gentil y amable de todos los grandes de la vida monástica.Domingo era, por decirlo claramente, frío, sistemático y austero.Francisco era más grande que la orden que pretendía encarnar sus costumbres.Los dominicos se hicieron más grandes que su maestro al tomar sus reglas y construir sobre ellas.Francisco era como uno de los apóstoles; Domingo un líder posterior y menor.Cuando pienses en Francisco, imagínatelo mezclado con la gente o caminando por un campo, descalzo para que sus dedos puedan sentir la tierra y la hierba. Domingo debe estar en un estudio, rodeado de libros, o en un tribunal defendiendo un caso.El trabajo de Francisco en su vida era salvar almas. La de Domingo era defender a la Iglesia. Francisco ha sido celebrado por su humildad y dulzura; a Domingo se le llamaba el "Martillo de los herejes".Los dos líderes se encontraron probablemente al menos tres veces. En 1217, ambos estaban en Roma, y el Vaticano propuso la unión de las dos órdenes en una sola organización. Domingo pidió a Francisco su cordón, y se ató con él, diciendo que deseaba que las dos fueran una sola. Un año más tarde volvieron a reunirse en la iglesia de Francisco en Asís, y basándose en lo que vio, Domingo decidió abrazar el mendicante, que los dominicos adoptaron en 1220. En 1221, Domingo y Francisco volvieron a reunirse en Roma, cuando un poderoso cardenal intentó hacerse con el control de las órdenes.Ni Francisco ni Domingo querían reformar las órdenes monásticas existentes. Al principio, Francisco no tenía intención de fundar una orden. Simplemente quería iniciar un movimiento más orgánico de cristianos para transformar el mundo. Tanto Domingo como Francisco trataron de devolver a la Iglesia la simplicidad y la dinámica de los tiempos apostólicos.Sus órdenes se diferenciaban de las antiguas órdenes monásticas en varios aspectos.En primer lugar, su compromiso con la pobreza. La dependencia de la caridad era un compromiso primordial. Ambas prohibían la posesión de bienes. No sólo el monje individual se comprometía a la pobreza, sino también toda la orden.  Tal vez recuerdes de nuestro último episodio que esto supuso un gran cambio con respecto a casi todas las órdenes monásticas anteriores, que aunque los monjes individuales se comprometían a la pobreza, sus casas podían llegar a ser bastante ricas y lujosas.La segunda característica era su devoción por las actividades prácticas en la sociedad. Los monjes anteriores habían huido a la soledad del monasterio. Los frailes negros y grises, como se llamaba a los dominicos y franciscanos por los colores de sus hábitos, se entregaron al servicio de un mundo necesitado. A la contemplación solitaria añadieron la inmersión en el mercado. A diferencia de algunas de las órdenes anteriores, no se consumían en la lucha contra su propia carne. Dirigieron su atención a combatir los efectos del mal en el mundo. Predicaron a la gente común. Aliviaron la pobreza. Escuchaban y trataban de reparar las quejas de los oprimidos.Una tercera característica de las órdenes fue que las hermandades laicas desarrollaron una tercera orden, llamada de los Terciarios.  Se trataba de hombres y mujeres laicos que, mientras ejercían sus vocaciones habituales, estaban obligados por juramento a practicar las virtudes de la vida cristiana.Algunos cristianos oirán esto y dirán: "Espera, ¿no es eso lo que se supone que hacen todos los auténticos seguidores de Cristo: seguir a Jesús obedientemente mientras están empleados como mecánicos, estudiantes, vendedores, ingenieros, profesores de escuela o lo que sea?"¡En efecto! Pero ten en cuenta que la doctrina de la salvación por la gracia a través de la fe, y de vivir la vida cristiana por el poder del Espíritu había quedado sumergida bajo un montón de religión y rituales. Fue necesaria la Reforma, tres siglos después, para eliminar la costra ritualista y restaurar el Evangelio de la Gracia. En el siglo XIII, la mayoría de la gente pensaba que vivir una vida que realmente complaciera a Dios significaba ser monje, monja o sacerdote. La hermandad laica era una forma de decir, en efecto, "Mi posición en la vida no me permite vivir una vida de clausura; pero si pudiera, lo haría". Muchos, probablemente la mayoría, creían que eran irremediablemente pecadores, pero que dando a su sacerdote o apoyando al monasterio local, los religiosos a tiempo completo podían acumular un excedente de piedad al que podían recurrir para cubrirse. La iglesia facilitaba esta mentalidad. El mensaje no era explícito, pero estaba implícito: "Sigue adelante y lánzate en tu impotencia, pero si apoyas a la iglesia y a sus sacerdotes y monjes, podremos orar por tu alma apenada y hacer obras de bondad que Dios bendecirá, entonces extenderemos nuestra cobertura sobre ti".En un aparte, aunque hoy en día a muchos les suene absurdo, ¿no repiten de hecho esto muchos? ¿No caen en el mismo error cuando un marido espera que su esposa creyente sea lo suficientemente religiosa para los dos? ¿O cuando un adolescente supone que los años de asistencia a la iglesia de su familia le reservarán de algún modo su lugar en el cielo? La salvación en el plano familiar.La hermandad laica era una forma de que los plebeyos dijeran: "Sí, no me creo eso de la santidad sustitutiva. Creo que Dios quiere que YO le siga y no que confíe en la fe de otro".Una cuarta característica fue la actividad de los monjes como profesores en las universidades. Reconocieron que estos nuevos centros de educación tenían una poderosa influencia, y se adaptaron a la situación.Mientras los dominicos se apresuraron a entrar en las universidades, los franciscanos se retrasaron. Lo hicieron porque Francisco se resistía al aprendizaje. Era un poco anti intelectualista. Lo era porque había visto demasiado la erudición de los sacerdotes que ignoraban a los pobres. Por eso decía cosas como: "El conocimiento hincha, pero la caridad edifica".A un novicio le dijo: "Si tienes un cancionero, querrás un libro de oraciones; y si tienes un libro de oraciones, te sentarás en una silla alta como un prelado, y dirás a tu hermano: "Tráeme mi libro de oraciones". "A otro le dijo: "Llegará el tiempo de la tribulación en que los libros serán inútiles y se tirarán".Mientras esta era la actitud de Francisco hacia los académicos, sus sucesores entre los franciscanos construyeron escuelas y fueron solicitados como profesores en lugares como la Universidad de París. Los dominicos abrieron el camino y se establecieron pronto en las sedes de las dos grandes universidades continentales, París y Bolonia.En París, Oxford y Colonia, así como en algunas otras universidades, proporcionaron a los más grandes de los Académicos. Tomás de Aquino, Alberto Magno y Durandus eran dominicos; Juan de San Gil, Alejandro Hales, Adam Marsh, Buenaventura, Duns Escoto, Ockham y Roger Bacon eran franciscanos.La quinta característica notable de las órdenes mendicantes fue su rápida aprobación por parte del Papa. Los franciscanos y los dominicos fueron los primeros cuerpos monásticos que le juraron fidelidad directamente. Ningún obispo, abad o capítulo general intervino entre la orden y el Papa. Las dos órdenes se convirtieron en su guardaespaldas y demostraron ser un baluarte del papado. El Papa nunca había tenido un apoyo tan organizado. Le ayudaron a establecer su autoridad sobre los obispos. Allí donde iban, que era en toda Europa, se encargaban de establecer el principio de la supremacía del Vaticano sobre los príncipes y los reinos.Los Franciscanos y los Dominicos se convirtieron en el brazo ejecutor de la ortodoxia doctrinal. Superaron a todos los demás en la persecución y erradicación de los herejes. En el sur de Francia, aniquilaron la herejía con un río de sangre. Fueron los principales instrumentos de la Inquisición. Torquemada era un Dominico.  Ya en 1232, Gregorio IX autorizó oficialmente a los dominicos a llevar a cabo la Inquisición. Y en un movimiento que tuvo que hacer girar a Francisco a toda velocidad en su parcela de enterramiento, los franciscanos exigieron al Papa que les concediera una participación en la truculenta labor. Bajo la dirección de Duns Escoto se convirtieron en defensores de la doctrina de la inmaculada concepción de María.El rápido crecimiento de las órdenes en número e influencia fue acompañado de una amarga rivalidad. Las disputas entre ellas eran tan violentas que en 1255 sus generales tuvieron que pedir a sus monjes que dejaran de luchar. Cada orden estaba constantemente celosa de que la otra gozara de más favor con el Papa que ella misma.Es triste ver lo rápido que la humildad de Francisco y el deseo de verdad de Domingo fueron dejados de lado por las órdenes a las que dieron lugar. Debido al favor papal del que gozaban, los monjes de ambas órdenes comenzaron a entrometerse en todas las parroquias e iglesias, provocando la hostilidad del clero cuyos derechos usurparon. Comenzaron a realizar servicios específicamente sacerdotales, cosas que los monjes no estaban autorizados a hacer, como oír la confesión, conceder la absolución y servir la comunión.Aunque habían empezado como movimientos de reforma, pronto retrasaron la reforma. Degeneraron en obstinados obstructores del progreso de la teología y la civilización. De ser defensores del aprendizaje, se convirtieron en puntales de la ignorancia. La virtud de la pobreza no era más que un barniz para una insolencia vulgar e indolente.Estos cambios se produjeron mucho antes del final del siglo XIII, el mismo en el que nacieron los franciscanos y los dominicos. Los obispos se opusieron a ellos. El clero secular se quejó de ellos. Las universidades los ridiculizaron y denunciaron por su falsa piedad y sus abundantes vicios. Se les comparó con los fariseos y los escribas. Se les declamó como hipócritas que los obispos debían purgar de sus diócesis. Los cardenales y los príncipes apelaron repetidamente a los papas para que pusieran fin a sus intromisiones en los asuntos eclesiásticos, pero normalmente los papas estaban del lado de los mendicantes.En el siglo XV, un conocido maestro enumeró los cuatro grandes perseguidores de la Iglesia: los tiranos, los herejes, el anticristo y los mendicantes.Todo esto es un lamentable descenso desde los elevados comienzos de sus fundadores.En los próximos dos episodios profundizaremos un poco más en estos dos líderes y en las órdenes que fundaron.Al terminar este episodio, quiero volver a dar las gracias a todos los oyentes y suscriptores que han dado "me gusta" y han dejado comentarios en la página de FB de CS.También me gustaría decir lo agradecido que estoy a los que han ido a la página de suscripción de iTunes de CS y han dejado una reseña positiva. Cualquier donación a CS se agradece.

Este episodio #59 se titula - Negocios de Monjes Parte 2A principios del siglo XIII surgieron un par de nuevas órdenes monásticas de monjes predicadores conocidas como los Mendicantes. Eran los Franciscanos y los Dominicos.Los Franciscanos fueron fundados por Francisco de Asís. Se concentraban en la predicación a los cristianos ordinarios, tratando de renovar el discipulado básico, guiado por el Espíritu. La misión de los Dominicos tenía como objetivo enfrentarse a los herejes y a las ideas aberrantes.Los dominicos fueron aprobados por el Papa como movimiento oficial patrocinado por la Iglesia en 1216, los franciscanos recibieron el respaldo papal 7 años después.Rápidamente se ganaron el respeto de los eruditos, los príncipes y los papas, además de la alta consideración de las masas. Su buena reputación inicial se ve contrarrestada por la desidia, la ignorancia y, en algunos casos, la infamia de su historia posterior.Ser mendicante significaba depender de la caridad para mantenerse. La Iglesia no paga un sueldo o salario para mantener a los monjes mendicantes.La aparición de estas dos órdenes mendicantes fue uno de los acontecimientos más significativos de la Edad Media, y marca uno de los resurgimientos notables en la historia de la Iglesia cristiana. Fueron el Ejército de Salvación del siglo XIII. En una época en la que el espíritu de las Cruzadas decaía y las herejías amenazaban la autoridad, Francisco de Asís y Domingo de Guzmán, un italiano y un español, se unieron para reavivar el espíritu de la Iglesia de Occidente. Iniciaron el monacato en un nuevo camino. Encarnaron la filantropía cristiana; los reformadores sociológicos de su época. Las órdenes que dieron a luz suministraron a las nuevas universidades y al estudio de la teología algunas de sus luces más brillantes.Difícilmente dos temperamentos podrían diferir más que los de Francisco y Domingo. El poeta Dante describió a Francisco como una Llama, que encendía el mundo con amor; de Domingo dijo que era una Luz, que iluminaba el mundo.Francisco es el más modesto, gentil y amable de todos los grandes de la vida monástica.Domingo era, por decirlo claramente, frío, sistemático y austero.Francisco era más grande que la orden que pretendía encarnar sus costumbres.Los dominicos se hicieron más grandes que su maestro al tomar sus reglas y construir sobre ellas.Francisco era como uno de los apóstoles; Domingo un líder posterior y menor.Cuando pienses en Francisco, imagínatelo mezclado con la gente o caminando por un campo, descalzo para que sus dedos puedan sentir la tierra y la hierba. Domingo debe estar en un estudio, rodeado de libros, o en un tribunal defendiendo un caso.El trabajo de Francisco en su vida era salvar almas. La de Domingo era defender a la Iglesia. Francisco ha sido celebrado por su humildad y dulzura; a Domingo se le llamaba el "Martillo de los herejes".Los dos líderes se encontraron probablemente al menos tres veces. En 1217, ambos estaban en Roma, y el Vaticano propuso la unión de las dos órdenes en una sola organización. Domingo pidió a Francisco su cordón, y se ató con él, diciendo que deseaba que las dos fueran una sola. Un año más tarde volvieron a reunirse en la iglesia de Francisco en Asís, y basándose en lo que vio, Domingo decidió abrazar el mendicante, que los dominicos adoptaron en 1220. En 1221, Domingo y Francisco volvieron a reunirse en Roma, cuando un poderoso cardenal intentó hacerse con el control de las órdenes.Ni Francisco ni Domingo querían reformar las órdenes monásticas existentes. Al principio, Francisco no tenía intención de fundar una orden. Simplemente quería iniciar un movimiento más orgánico de cristianos para transformar el mundo. Tanto Domingo como Francisco trataron de devolver a la Iglesia la simplicidad y la dinámica de los tiempos apostólicos.Sus órdenes se diferenciaban de las antiguas órdenes monásticas en varios aspectos.En primer lugar, su compromiso con la pobreza. La dependencia de la caridad era un compromiso primordial. Ambas prohibían la posesión de bienes. No sólo el monje individual se comprometía a la pobreza, sino también toda la orden.  Tal vez recuerdes de nuestro último episodio que esto supuso un gran cambio con respecto a casi todas las órdenes monásticas anteriores, que aunque los monjes individuales se comprometían a la pobreza, sus casas podían llegar a ser bastante ricas y lujosas.La segunda característica era su devoción por las actividades prácticas en la sociedad. Los monjes anteriores habían huido a la soledad del monasterio. Los frailes negros y grises, como se llamaba a los dominicos y franciscanos por los colores de sus hábitos, se entregaron al servicio de un mundo necesitado. A la contemplación solitaria añadieron la inmersión en el mercado. A diferencia de algunas de las órdenes anteriores, no se consumían en la lucha contra su propia carne. Dirigieron su atención a combatir los efectos del mal en el mundo. Predicaron a la gente común. Aliviaron la pobreza. Escuchaban y trataban de reparar las quejas de los oprimidos.Una tercera característica de las órdenes fue que las hermandades laicas desarrollaron una tercera orden, llamada de los Terciarios.  Se trataba de hombres y mujeres laicos que, mientras ejercían sus vocaciones habituales, estaban obligados por juramento a practicar las virtudes de la vida cristiana.Algunos cristianos oirán esto y dirán: "Espera, ¿no es eso lo que se supone que hacen todos los auténticos seguidores de Cristo: seguir a Jesús obedientemente mientras están empleados como mecánicos, estudiantes, vendedores, ingenieros, profesores de escuela o lo que sea?"¡En efecto! Pero ten en cuenta que la doctrina de la salvación por la gracia a través de la fe, y de vivir la vida cristiana por el poder del Espíritu había quedado sumergida bajo un montón de religión y rituales. Fue necesaria la Reforma, tres siglos después, para eliminar la costra ritualista y restaurar el Evangelio de la Gracia. En el siglo XIII, la mayoría de la gente pensaba que vivir una vida que realmente complaciera a Dios significaba ser monje, monja o sacerdote. La hermandad laica era una forma de decir, en efecto, "Mi posición en la vida no me permite vivir una vida de clausura; pero si pudiera, lo haría". Muchos, probablemente la mayoría, creían que eran irremediablemente pecadores, pero que dando a su sacerdote o apoyando al monasterio local, los religiosos a tiempo completo podían acumular un excedente de piedad al que podían recurrir para cubrirse. La iglesia facilitaba esta mentalidad. El mensaje no era explícito, pero estaba implícito: "Sigue adelante y lánzate en tu impotencia, pero si apoyas a la iglesia y a sus sacerdotes y monjes, podremos orar por tu alma apenada y hacer obras de bondad que Dios bendecirá, entonces extenderemos nuestra cobertura sobre ti".En un aparte, aunque hoy en día a muchos les suene absurdo, ¿no repiten de hecho esto muchos? ¿No caen en el mismo error cuando un marido espera que su esposa creyente sea lo suficientemente religiosa para los dos? ¿O cuando un adolescente supone que los años de asistencia a la iglesia de su familia le reservarán de algún modo su lugar en el cielo? La salvación en el plano familiar.La hermandad laica era una forma de que los plebeyos dijeran: "Sí, no me creo eso de la santidad sustitutiva. Creo que Dios quiere que YO le siga y no que confíe en la fe de otro".Una cuarta característica fue la actividad de los monjes como profesores en las universidades. Reconocieron que estos nuevos centros de educación tenían una poderosa influencia, y se adaptaron a la situación.Mientras los dominicos se apresuraron a entrar en las universidades, los franciscanos se retrasaron. Lo hicieron porque Francisco se resistía al aprendizaje. Era un poco anti intelectualista. Lo era porque había visto demasiado la erudición de los sacerdotes que ignoraban a los pobres. Por eso decía cosas como: "El conocimiento hincha, pero la caridad edifica".A un novicio le dijo: "Si tienes un cancionero, querrás un libro de oraciones; y si tienes un libro de oraciones, te sentarás en una silla alta como un prelado, y dirás a tu hermano: "Tráeme mi libro de oraciones". "A otro le dijo: "Llegará el tiempo de la tribulación en que los libros serán inútiles y se tirarán".Mientras esta era la actitud de Francisco hacia los académicos, sus sucesores entre los franciscanos construyeron escuelas y fueron solicitados como profesores en lugares como la Universidad de París. Los dominicos abrieron el camino y se establecieron pronto en las sedes de las dos grandes universidades continentales, París y Bolonia.En París, Oxford y Colonia, así como en algunas otras universidades, proporcionaron a los más grandes de los Académicos. Tomás de Aquino, Alberto Magno y Durandus eran dominicos; Juan de San Gil, Alejandro Hales, Adam Marsh, Buenaventura, Duns Escoto, Ockham y Roger Bacon eran franciscanos.La quinta característica notable de las órdenes mendicantes fue su rápida aprobación por parte del Papa. Los franciscanos y los dominicos fueron los primeros cuerpos monásticos que le juraron fidelidad directamente. Ningún obispo, abad o capítulo general intervino entre la orden y el Papa. Las dos órdenes se convirtieron en su guardaespaldas y demostraron ser un baluarte del papado. El Papa nunca había tenido un apoyo tan organizado. Le ayudaron a establecer su autoridad sobre los obispos. Allí donde iban, que era en toda Europa, se encargaban de establecer el principio de la supremacía del Vaticano sobre los príncipes y los reinos.Los Franciscanos y los Dominicos se convirtieron en el brazo ejecutor de la ortodoxia doctrinal. Superaron a todos los demás en la persecución y erradicación de los herejes. En el sur de Francia, aniquilaron la herejía con un río de sangre. Fueron los principales instrumentos de la Inquisición. Torquemada era un Dominico.  Ya en 1232, Gregorio IX autorizó oficialmente a los dominicos a llevar a cabo la Inquisición. Y en un movimiento que tuvo que hacer girar a Francisco a toda velocidad en su parcela de enterramiento, los franciscanos exigieron al Papa que les concediera una participación en la truculenta labor. Bajo la dirección de Duns Escoto se convirtieron en defensores de la doctrina de la inmaculada concepción de María.El rápido crecimiento de las órdenes en número e influencia fue acompañado de una amarga rivalidad. Las disputas entre ellas eran tan violentas que en 1255 sus generales tuvieron que pedir a sus monjes que dejaran de luchar. Cada orden estaba constantemente celosa de que la otra gozara de más favor con el Papa que ella misma.Es triste ver lo rápido que la humildad de Francisco y el deseo de verdad de Domingo fueron dejados de lado por las órdenes a las que dieron lugar. Debido al favor papal del que gozaban, los monjes de ambas órdenes comenzaron a entrometerse en todas las parroquias e iglesias, provocando la hostilidad del clero cuyos derechos usurparon. Comenzaron a realizar servicios específicamente sacerdotales, cosas que los monjes no estaban autorizados a hacer, como oír la confesión, conceder la absolución y servir la comunión.Aunque habían empezado como movimientos de reforma, pronto retrasaron la reforma. Degeneraron en obstinados obstructores del progreso de la teología y la civilización. De ser defensores del aprendizaje, se convirtieron en puntales de la ignorancia. La virtud de la pobreza no era más que un barniz para una insolencia vulgar e indolente.Estos cambios se produjeron mucho antes del final del siglo XIII, el mismo en el que nacieron los franciscanos y los dominicos. Los obispos se opusieron a ellos. El clero secular se quejó de ellos. Las universidades los ridiculizaron y denunciaron por su falsa piedad y sus abundantes vicios. Se les comparó con los fariseos y los escribas. Se les declamó como hipócritas que los obispos debían purgar de sus diócesis. Los cardenales y los príncipes apelaron repetidamente a los papas para que pusieran fin a sus intromisiones en los asuntos eclesiásticos, pero normalmente los papas estaban del lado de los mendicantes.En el siglo XV, un conocido maestro enumeró los cuatro grandes perseguidores de la Iglesia: los tiranos, los herejes, el anticristo y los mendicantes.Todo esto es un lamentable descenso desde los elevados comienzos de sus fundadores.En los próximos dos episodios profundizaremos un poco más en estos dos líderes y en las órdenes que fundaron.Al terminar este episodio, quiero volver a dar las gracias a todos los oyentes y suscriptores que han dado "me gusta" y han dejado comentarios en la página de FB de CS.También me gustaría decir lo agradecido que estoy a los que han ido a la página de suscripción de iTunes de CS y han dejado una reseña positiva. Cualquier donación a CS se agradece.

Today we go back to Ohio and visit with a "Friend of the Show," Brandon Spaeth who is a Certified Athletic Administrator and also the Assistant AD at Roger Bacon High School in Cincinnati. Brandon is a graduate of the prestigious University of Cincinnati Athletic Administration Program and today he shares his story along with some Best Practices on this episode of The Educational AD Podcast! --- Send in a voice message: https://anchor.fm/educational-ad-podcast/message Support this podcast: https://anchor.fm/educational-ad-podcast/support

In today's Gone Medieval podcast, Matt Lewis joins Dallas Campbell - host of our sister podcast Patented: History of Inventions - to explore the role of medieval monks in inventing. Seeing scientific and philosophical investigation as a way to get closer to God - despite the threat of being labelled a heretic - monks were considered masters of invention. Together, they explain how monks navigated this balance and tell the story of Roger Bacon, a friar credited with designing the magnifying glass and who also predicted cars, powered ships and manned flight.For more Gone Medieval content, subscribe to our Medieval Monday's newsletter here.If you'd like to learn even more, we have hundreds of history documentaries, ad free podcasts and audiobooks at History Hit - subscribe today!To download, go to Android or Apple store. See acast.com/privacy for privacy and opt-out information.

Journey with us back to the medieval era into the studio of alchemist Roger Bacon. The wizard who may or may not have created the world's most mysterious book. Filled with alien illustrations of plants blooming stars, naked women floating through green pools, and unreadable languages, this manuscript's meaning and purpose has eluded the world's most prominent cryptologists and historians for over a century. We look into the leading theories behind the Voynich manuscript and prose some of our own in this latest episode of Farbeyond. The music referenced in this episode can be found via this link: https://newhavensymphony.org/watch-listen/past-projects/lashvoynich-project/ NOTE: the 4th movement of the symphony is not available online at this time and we were unable to include it in this episode. Email us with inquiries farbeyondpod@gmail.com

Lance and Beckham talk the 02' Roger Bacon team and the ESPN special. Tune in!

Lance and Beckham talk the 02' Roger Bacon team and the ESPN special. Tune in!

Author Tony Meale joins the show to talk about the 2002 Roger Bacon basketball team which is the only high school that was able to defeat LeBron James.

This is the 10th episode in our series examining the impact Christianity has had on history & culture. Today we consider the impact the Faith has had on science.This subject is near & dear to me because when I first went to college in the mid-70's, I was studying to be a geologist. I'd always been fascinated by science and loved to collect rocks, so decided geology would be my field. I took many classes on the trajectory of one day working in the field as a geological engineer.I was only a nominal believer in those days and when I first entered college saw no incompatibility between evolution and Christianity. It seemed obvious to my then uninformed mind that God had created everything, then used evolution as the way to push things along. I now realize my ideas were what has come to be known as theistic evolution.One of my professors, who was herself an agnostic, was also a fastidious scientist. What I mean is, she hadn't imbibed the ideology of scientism with its uncritical loyalty to evolution. Though she admitted a loose belief in it, it was only, she said, because no other theory came any closer to explaining the evidence. She rejected the idea of divine creation, but had a hard time buying in to the evolutionary explanation for life. Her reason was that the theory didn't square with the evidence. She caught significant grief for this position from the other professors who were lock-step loyal to Darwin. In a conversation with another student in class one day, she acknowledged that while she didn't personally believe it, in terms of origins, there could be a supreme being who was creator of the physical universe and that if there was, such a being would likely be the Author of Life. She went further and admitted that there was no evidence she was aware of that made that possibility untenable. It's just that as a scientist, she had no evidence for such a being's existence so had to remain an agnostic.For me, the point was, here was a true scientist who admitted there were deep scientific problems with the theory of evolution. She fiercely argued against raising the theory of evolution to a scientific certainty. It angered her when evolution was used as a presumptive ground for science.It took a few years, but I eventually came around to her view, then went further and today, based on the evidence, consider evolution a preposterous position.I give all that background because of the intensity of debate today, kicked up by what are called the New Atheists. Evolutionists all, they set science in opposition to all religious faith. In doing so, they set reason on the side of science, and then say that leaves un-reason or irrationality in the side of faith. This is false proposition but one that has effectively come to dominate the public discussion. The new Atheists make it seem as though every scientist worth the title is an atheists while there are no educated or genuinely worthy intellects in the Faith camp. That also is a grievous misdirection since some of the world's greatest minds & most prolific scientists either believe in God, the Bible, or at least acknowledge the likelihood of a divine being.A little history reveals that modern science owes its very existence to men & women of faith. The renowned philosopher of science, Alfred North Whitehead, said “Faith in the possibility of science, [coming before] the development of modern scientific theory, is[derived from] medieval theology."' Lynn White, historian of medieval science, wrote, "The [medieval] monk was an intellectual ancestor of the scientist." The German physicist Ernst Mach remarked, "Every unbiased mind must admit that the age in which the chief development of the science of mechanics took place was an age of predominantly theological cast."Crediting Christianity with the arrival of science may sound surprising to many. But why is that? The answer goes back to Andrew Dickson White, who in 1896 published A History of the Warfare of Science with Theology in Christendom. Ever since then, along with the growth of secularism, college & university professors have accepted White's argument that Christianity is an enemy of science. It unthinkable to many that Christianity could have fostered the arrival of science.There are differences between Christianity and pagan religion. One is that Christianity, with its heritage in Judaism, has always insisted that there's only one God, Who is a rational being. Without this presupposition, there would be no science. The origin of science, said Alfred North Whitehead, required Christianity's “insistence on the rationality of God."If God is a rational being, then human beings, who are made in His image, also employ rational processes to study and investigate the world in which they live. That idea moved Christian philosophers to link rationality with the empirical, inductive method. Robert Grosseteste was one of these philosophers who in the 13th C went further and began to apply this idea practically. A Franciscan bishop and the first chancellor of Oxford University, he was the first to propose the inductive, experimental method, an approach to knowledge that was advocated by his student Roger Bacon, another Franciscan monk, who asserted that “All things must be verified by experience.” Bacon was a devout believer in the truthfulness of Scripture, and being empirically minded, he saw the Bible in the light of sound reason and as verifiable by experience. Another natural philosopher & Franciscan monk, was William of Occam in the 14th C. Like Bacon, Occam said knowledge needed to be derived inductively.300 years later another Bacon, first name  Francis this time, gave further momentum to the inductive method by recording his experimental results. He's been called "the creator of scientific induction."' In the context of rationality, he stressed careful observation of phenomena and collecting information systematically in order to understand nature's secrets. His scientific interests did not deter him from devoting time to theology. He wrote treatises on the Psalms and prayer.By introducing the inductive empirical method guided by rational procedures, Roger Bacon, William Occam, and Francis Bacon departed from the ancient Greek perspective of Aristotle. Aristotelianism had a stranglehold on the world for 1500 years. It held that knowledge was only acquired thru the deductive processes of the mind; the inductive method, which required manual activity, was taboo. Remember  as we saw in  a previous episode, physical activity was only for slaves, not for thinkers & freemen. Complete confidence in the deductive method was the only way for the Aristotelian to arrive at knowledge. This view was held by Christian monks, natural philosophers, and theologians until the arrival of Grosseteste, the Bacons & Occam. Even after these empirically-minded thinkers introduced their ideas, a majority of the scholastic world continued to adhere to Aristotle's approach.Another major presupposition of Christianity is that God, who created the world, is separate and distinct from it. Greek philosophy saw the gods and nature as intertwined. For example, the planets were thought to have an inner intelligence that caused them to move. This pantheistic view of planetary movement was first challenged in the 14th C by Jean Buridan, a Christian philosopher at the University of Paris.The Biblical & Christian perspective, which sees God and nature as distinctively separate entities, makes science possible. As has been said, Science could never have come into being among the animists of Asia or Africa because they would never have experimented on the natural world, since everything—stones, trees, animals & everything, contains the spirits of gods & ancestors.Men like Grosseteste, Buridan, the Bacons, Occam, and Nicholas of Oresme, and later Copernicus, Kepler, and Galileo, saw themselves as merely trying to understand the world God had created and over which He told mankind in Gen 1:28 to have "dominion". This paradigm shift is another example of Christianity's wholesome impact on the world.Belief in the rationality of God not only led to the inductive method but also to the conclusion that the universe is governed by rationally discoverable laws. This assumption is vitally important to scientific research, because in a pagan world, with gods engaged in jealous, irrational behavior, any systematic investigation of such a world was futile. Only in Christian thought, with the existence of a single God, the Creator and Governor of the universe, Who functions in an orderly and predictable manner, is it possible for science to exist and operate.From the 13th to the 18th C  every major scientist  explained his motivations in religious terms. But if you examined a science textbook for the local public school you'd never know. Virtually all references to the Christian beliefs of early scientists are omitted. This is unfortunate because these convictions often played a dominant role in their work.One early cutting-edge concept was "Occam's razor", named in honor of William of Occam. This idea had a tremendous influence on the development of modern science. Simply put, it's the scientific principle that says what can be done or explained with the fewest assumptions should be used. This means that a scientist needs to ‘shave off' all excess assumptions. The idea first arose with Peter of Spain but Occam finessed it into usable form. Modern scientists use this principle in theorizing and explaining research findings.As was common with virtually all medieval natural philosophy, Occam didn't confine himself just to scientific matters. He also wrote 2 theological treatises, 1 dealing with the Lord's Supper and the other with the body of Christ. Both works had a positive influence on Martin Luther.Most people think of Leonardo da Vinci as a great artist and painter, but he was also a scientific genius. He analyzed and theorized in the areas of botany, optics, physics, hydraulics, and aeronautics, but his greatest benefit to science lies in the study of human physiology. By dissecting cadavers, which he often did at night because such activity was forbidden, he produced meticulous drawings of human anatomy. His drawings and comments, when collected in one massive volume, present a complete course of anatomical study. This was a major breakthrough because before this time and for some time after, physicians had little knowledge of the human body. They were dependent on the writings of the Greek physician Galen whose propositions on human physiology were in large measure drawn from animals like dogs and monkeys. Leonardo's anatomical observations led him to question the belief that air passed from the lungs to the heart. He used a pump to test this hypothesis and found it was impossible to force air into the heart from the lungs.Lest anyone think Leonardo's scientific theories and drawings of the human anatomy were divorced from his religious convictions, it's well to recall his other activities. His paintings—The Baptism of Christ, The Last Supper, and The Resurrection of Christ—are enduring reminders of his Christian beliefs.The anatomical work of Leonardo was not forgotten. The man who followed in his footsteps was Andreas Vesalius, who lived from 1514 to 64. At 22, he began teaching at the University of Padua. In 1543 he published his famous work, Fabric of the Human Body. The book mentions over 200 errors in Galen's physiology. The errors were found as a result of his dissecting cadavers he obtained illegally.When Vesalius exposed Galen's errors, he received no praise or commendation. His contemporaries, like his former teacher Sylvius, still wedded to Greek medicine, called him a "madman." Others saw him as "a clever, dangerous free-thinker of medicine." There's little doubt of his faith in God. On one occasion he said, "We are driven to wonder at the handiwork of the Almighty." He was never condemned as a heretic, as some anti-church critics have implied, for at the time of his death he had an offer waiting for him to teach at the University of Padua, where he first began his career. Today he's known as the father of human anatomy.Where would the study of genetics be today had the world not been blessed with the birth of the Augustinian monk Gregor Johann Mendel? As often stated in science textbooks, it was his working on cross-pollinating garden peas that led to the concept of genes and the discovery of his 3 laws: the law of segregation, the law of independent assortment, and the law of dominance. Mendel spent most of his adult life in the monastery at Bruno, Moravia. Though Mendel is used by secularists to explain genetics & evolution, he rejected Darwin's theory.4 names loom large in the textbooks of astronomy: Copernicus, Brahe, Kepler, & Galileo. The undeniable fact is, these men were devout Christians. Their faith influenced their scientific work, though this fact is conspicuously omitted in most science texts.Nicolaus Copernicus was born in Torun, Poland, in 1473. While still a child, his father died, and he was sent to his mother's brother, a Catholic priest, who reared him. He earned a doctor's degree and was trained as a physician. His uncle had him study theology, which resulted in his becoming a canon at Frauenburg Cathedral in East Prussia. History knows him best for having introduced the heliocentric theory that says the Earth orbits the sun, not the other way around. During the Middle Ages it was suggested the Earth might be in motion, but nobody had worked out the details. Copernicus did, and therein lies his greatness.Copernicus received a printed copy of his masterwork Concerning the Revolutions of the Celestial Bodies on his deathbed in 1543. He'd hesitated to publish his work earlier, not because he feared the charge of heresy, as has often been asserted without any documentation, but because he wanted to avoid the ridicule of other scientists, who were strongly tied to Aristotle and Ptolemy. It was Copernicus' Christian friends, especially Georg Rheticus and Andreas Osiander, 2 Lutherans, who persuaded him to publish.Although Copernicus remained a moderately loyal son of the Roman Catholic Church, it was his Lutheran friends that made his publication possible. That information is surprising to many people, including university students, because most only hear that Christian theologians condemned Copernicus's work. For instance, critics like to cite Luther, who supposedly called Copernicus a fool. John W. Montgomery has shown this frequently cited remark lacks support.When Tycho Brahe died in 1601, Johannes Kepler succeeded him in Prague under an imperial appointment by Emperor Rudolph II. Kepler, who'd studied for 3 years to become a Lutheran pastor, turned to astronomy after he was assigned to teach mathematics in Graz, Austria, in 1594. Unlike Brahe, who never accepted the heliocentric theory, Kepler did. In fact Kepler, not Copernicus, deserves the real credit for the helio-centric theory. Copernicus thought the sun was the center of the universe. Kepler realized & proved the sun was merely the center of our solar system.Kepler's mathematical calculations proved wrong the old Aristotelian theory that said the planets orbited in perfect circles, an assumption Copernicus continued to hold. This led Kepler to hypothesize and empirically verify that planets had elliptical paths around the sun.Kepler was the first to define weight as the mutual attraction between 2 bodies, an insight Isaac Newton used later in formulating the law of gravity. Kepler was the first to explain that tides were caused by the moon.Many of Kepler's achievements came while enduring great personal suffering. Some of his hardships were a direct result of his Lutheran convictions, which cost him his position in Graz, where the Catholic Archduke of Hapsburg expelled him in 1598. Another time he was fined for burying his 2nd child according to Lutheran funeral rites. His salary was often in arrears, even in Prague, where he had an imperial appointment. He lost his position there in 1612 when his benefactor the Emperor was forced to abdicate. He was plagued with digestive problems, gall bladder ailments, skin rashes, piles, and sores on his feet that healed badly because of his hemophilia. Childhood smallpox left him with defective eyesight and crippled hands. Even death was no stranger to him. His first wife died, as well as several of his children. A number of times he was forced to move from one city to another, sometimes even from one country to another. Often he had no money to support his family because those who contracted him failed to pay.Whether in fame or pain, Kepler's faith remained unshaken. In his first publication he showed his Christian conviction at the book's conclusion where he gave all honor and praise to God. Stressed and overworked as he often was, he would sometimes fall asleep without having said his evening prayers. When this happened, it bothered him so much that the first thing he'd do next morning was to repent. Moments before he died, an attending Lutheran pastor asked him where he placed his faith. Calmly, he replied, "Solely and alone in the work of our redeemer Jesus Christ." Those were the final words of the man who earlier in his life had written that he only tried "thinking God's thoughts after him." He was still in that mindset when, four months before he died, he penned his own epitaph: “I used to measure the heavens, Now I must measure the earth. Though sky-bound was my spirit, My earthly body rests here."We'll end this podcast with a brief review of the 17th C, scientist Galileo. Like Kepler, a contemporary of his, Galileo searched and described the heavenly bodies. He was the first to use the telescope to study the skies, although he didn't invent it. That credit goes to Johann Lippershey, who first revealed his invention in 1608 at a fair in Frankfurt. With the telescope, Galileo discovered that the moon's surface had valleys and mountains, that the moon had no light of its own but merely reflected it from the sun, that the Milky Way was composed of millions of stars, that Jupiter had 4 bright satellites, and that the sun had spots. Galileo also determined, contrary to Aristotelian belief, that heavy objects did not fall faster than light ones.Unfortunately, Galileo's observations were not well received by his Roman Catholic superiors, who considered Aristotle's view—not that of the Bible—as the final word of truth. Even letting Pope Paul V look through the telescope at his discoveries did not help his cause. His masterpiece, A Dialogue on the Two Principal Systems of the World, resulted in a summons before the Inquisition, where he was compelled to deny his belief in the Copernican theory and sentenced to an indefinite prison term. For some reason the sentence was never carried out. In fact, 4 years later he published Dialogues on the Two New Sciences. This work helped Isaac Newton formulate his 3 laws of motion.Galileo was less pro-Copernican than Kepler, with whom he often disagreed. He largely ignored Kepler's discoveries because he was still interested in keeping the Ptolemaic theory alive. He also criticized Kepler's idea of the moon affecting tides.The mystery is - If he was less pro-Copernican than Kepler—why did he get into trouble with the theologians who placed his books on the Index of forbidden books? The answer was because he was Roman Catholic, while Kepler was Lutheran.When modern critics condemn the Church & Christianity for its resistance to the Copernican theory, it must be noted and underscored that it was not the entire church that did so. Both Lutherans & Calvinists supported the Copernican theory.And it needs to be stated clearly that the reason the Roman Church proscribed Galileo's work was precisely because they adhered to the scientific ideas of the day which were dominated by the Aristotelianism. Their opposition to Galileo wasn't out of a strict adherence to the Bible – but to the current scientific thought. I say it again - It was errant science, or what we might call scientism that opposed Galileo. This is the mistake the Church can make today – when it allows itself to adopt the politically correct line of contemporary thought; the majority opinion – what the so-called experts hold to – today; but history has shown, is exchanged for something else tomorrow.Listen: History proves that while scientific theories come and go, God's Word prevails.And that brings us to the end of The Change series. Next week we'll return to our narrative timeline of church history.