Podcast appearances and mentions of Roger Bacon

Our great friend, Steve Rossi, the AD at Roger Bacon H.S. stops by to share how his coaches have embraced various TECH apps to help them run a truly 1st Class Program! THIS is Tech Tuesday on The Educational AD Podcast! Thanks for Listening!

As a manufacturer of both solid and liquid plant nutrition, Yara is dedicated to advancing precision farming. In this podcast episode, Roger Bacon, Yara's Farm Account Manager for Lincolnshire, dives into the key advantages of liquid fertilisers with Ken Rundle. He discusses their reliability during dry springs, ease of application, reduced labor demands, and improved accuracy.Roger also shares storage recommendations and explains how Yara supports farmers transitioning to liquid systems. He highlights our comprehensive range of NPKs, Straight Nitrogen, and Nitrogen Sulphur products, alongside precision tools like the N-Sensor for real-time crop monitoring and the new YaraPlus app for creating variable-rate application maps. The episode wraps up with a summary of how liquid fertilizer maximizes overall farm efficiency.Ready to unlock the full potential of your fields? Head over to the YaraPlus website today to transform your crop nutrition strategy.UK - https://uk.yaraplus.com/Ire - https://ie.yaraplus.com/

Climate crisis reaches all the way up to Scandinavia and in TWISH we hear about Roger Bacon, an early advocate for investigative science.Then we have the news:SCOTLAND / INTERNATIONAL: Research integrity and transparency in SCAM journalsENGLAND: Church of England spends a fortune on evangelismSWEDEN: Scandals and corruption as Sweden prepares for September electionsUK: Doctors and NHS could be sued for mistakes caused by AITommy Robinson cynically exploits tragic attack in Belfast which earns him this week's Really Wrong Award.Enjoy!https://theesp.eu/podcast_archive/theesp-ep-535.htmlSegments:0:00:27 Intro0:00:51 Greetings0:03:42 TWISH0:11:41 News0:40:16 Really Wrong0:44:10 Quote0:45:00 Outro0:46:23 Outtakes Hosted on Acast. See acast.com/privacy for more information.

Bacon was an important thinker for the future and the Christian faith. __________ Help ADF defend our freedoms by giving at adf.com/breakpoint.

13. yüzyılda, herkesin kiliseden korktuğu ve düşünce özgürlüğünün neredeyse sıfır olduğu bir çağda, bir adam kalktı ve dedi ki: 'Gözlemleyin, deney yapın, ölçün ve doğrulamadan hiçbir şeyi kabul etmeyin.' Bu adam Roger Bacon'dı. Oxford ve Paris'te eğitim gören, 840 sayfalık devasa ansiklopedisi Opus Majus'u kaleme alan ve barutun formülünden teleskopa, otomobilden uçan makinelere kadar yüzyıllar ötesini öngören Orta Çağ'ın unutulmuş dahisiydi. Sihirbaz olmakla suçlandı, yıllarını hapishanede geçirdi; ama fikirleri tarihin akışını değiştirdi.

Fr Peter George Flynn marks Trinity Sunday with a look at two figures from Franciscan history: Roger Bacon a medieval scientist accused of witchcraft and Angela of Foligno the ‘teacher of theologians' who prayed for her entire family to die. The story of Bacon's brazen head raises questions of personhood which are still being wrestled […] L'articolo The Franciscan Hour – A 13th-Century Franciscan Legend Teaches About AI – Fr Peter George Flynn proviene da Radio Maria.

What's going on this week on the Rick Flynn Presents worldwide podcast? Get ready for something we all just take for granted but very few of us know the true story behind them and how our lives changed dramatically since their inception. Today we welcome author David King Dunaway to our show.An engaging and informative cultural history of glasses that explores their origins, stigmas, future in technology, and more.Eyeglasses have become so commonplace we hardly think about them-unless we can't find them. Yet glasses have been controversial throughout history. Roger Bacon pioneered using lenses to see and then spent a decade in a medieval prison for advocating that he could “fix” God's creations by improving our eyesight. Even today, people take off their glasses before having their picture taken, despite how necessary they are.David King Dunaway is a professor of English, oral historian, and author whose books and radio series have brought cultural history to life for decades. Known for his deeply researched biographies and his work in public radio - Dunaway turns his curiosity to a most familiar invention: eyeglasses. In 'A Four-Eyed World: How Glasses Changed the Way We See,' he offers the first cultural history of eyewear, tracing how lenses have shaped science, society, media, and our very notions of sight. Far from a niche topic, this book mixes fascinating historical episodes, cultural analysis, and Dunaway's own reflections on living with and without his glasses, revealing the deep ways eyewear has altered how we see ourselves and each other.We welcome author David King Dunaway to the Rick Flynn Presents podcast and invite one and all to purchase this book wherever books are sold.Contact author/professor David King Dunaway at:: www.AFourEyedWorld.com

In the latest episode of Grow the Future, we're tackling the fallout from a historically wet season. Joining us is Roger Bacon, Yara's Crop Nutrition Manager for Lincolnshire and Nottinghamshire, to break down the essentials of spring nutrition. We explore the impact of recent rainfall on soil health and why prioritizing root development is the only way to save waterlogged, anaerobic crops. Plus, Roger shares his expert product recommendations to help you optimize your nutrition strategy as the season kicks into gear. 

Eyeglasses have become so commonplace we hardly think about them—unless we can't find them. Yet glasses have been controversial throughout history. Roger Bacon pioneered using lenses to see and then spent a decade in a medieval prison for advocating that he could fix" God's creations by improving our eyesight. Even today, people take off their glasses before having their picture taken, despite how necessary they are. A Four-Eyed World: How Glasses Changed the Way We See (Bloomsbury, 2026) is the first book to investigate the experience of wearing glasses and contacts and their role in culture. Dr. David King Dunaway encourages readers to take a look at how they literally see the world through what they wear. He explores everything from the history of deficient eyesight and how glasses are made to portrayals of those who wear glasses in media, the stigma surrounding them, and the future of augmented and virtual reality glasses, highlighting how glasses have shaped, and continue to shape, who we are. Interwoven is Dr. Dunaway's own experience of spending a week without his glasses, which he has used since childhood, to see the world around him and his newfound appreciation for his visual aids. This is the story of how we see the world and how our ability to see things has evolved, ultimately asking: How have two cloudy, quarter-sized discs of crystal or glass originally riveted together become so essential to human existence? Shakespeare famously said eyes are windows to the soul, but what about people who see only by covering theirs with glasses? Readers will find out together through this fascinating and insightful cultural history of one of humanity's greatest inventions. This interview was conducted by Dr. Miranda Melcher whose 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. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. 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

Eyeglasses have become so commonplace we hardly think about them—unless we can't find them. Yet glasses have been controversial throughout history. Roger Bacon pioneered using lenses to see and then spent a decade in a medieval prison for advocating that he could fix" God's creations by improving our eyesight. Even today, people take off their glasses before having their picture taken, despite how necessary they are. A Four-Eyed World: How Glasses Changed the Way We See (Bloomsbury, 2026) is the first book to investigate the experience of wearing glasses and contacts and their role in culture. Dr. David King Dunaway encourages readers to take a look at how they literally see the world through what they wear. He explores everything from the history of deficient eyesight and how glasses are made to portrayals of those who wear glasses in media, the stigma surrounding them, and the future of augmented and virtual reality glasses, highlighting how glasses have shaped, and continue to shape, who we are. Interwoven is Dr. Dunaway's own experience of spending a week without his glasses, which he has used since childhood, to see the world around him and his newfound appreciation for his visual aids. This is the story of how we see the world and how our ability to see things has evolved, ultimately asking: How have two cloudy, quarter-sized discs of crystal or glass originally riveted together become so essential to human existence? Shakespeare famously said eyes are windows to the soul, but what about people who see only by covering theirs with glasses? Readers will find out together through this fascinating and insightful cultural history of one of humanity's greatest inventions. This interview was conducted by Dr. Miranda Melcher whose 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. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Eyeglasses have become so commonplace we hardly think about them—unless we can't find them. Yet glasses have been controversial throughout history. Roger Bacon pioneered using lenses to see and then spent a decade in a medieval prison for advocating that he could fix" God's creations by improving our eyesight. Even today, people take off their glasses before having their picture taken, despite how necessary they are. A Four-Eyed World: How Glasses Changed the Way We See (Bloomsbury, 2026) is the first book to investigate the experience of wearing glasses and contacts and their role in culture. Dr. David King Dunaway encourages readers to take a look at how they literally see the world through what they wear. He explores everything from the history of deficient eyesight and how glasses are made to portrayals of those who wear glasses in media, the stigma surrounding them, and the future of augmented and virtual reality glasses, highlighting how glasses have shaped, and continue to shape, who we are. Interwoven is Dr. Dunaway's own experience of spending a week without his glasses, which he has used since childhood, to see the world around him and his newfound appreciation for his visual aids. This is the story of how we see the world and how our ability to see things has evolved, ultimately asking: How have two cloudy, quarter-sized discs of crystal or glass originally riveted together become so essential to human existence? Shakespeare famously said eyes are windows to the soul, but what about people who see only by covering theirs with glasses? Readers will find out together through this fascinating and insightful cultural history of one of humanity's greatest inventions. This interview was conducted by Dr. Miranda Melcher whose 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. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

Eyeglasses have become so commonplace we hardly think about them—unless we can't find them. Yet glasses have been controversial throughout history. Roger Bacon pioneered using lenses to see and then spent a decade in a medieval prison for advocating that he could fix" God's creations by improving our eyesight. Even today, people take off their glasses before having their picture taken, despite how necessary they are. A Four-Eyed World: How Glasses Changed the Way We See (Bloomsbury, 2026) is the first book to investigate the experience of wearing glasses and contacts and their role in culture. Dr. David King Dunaway encourages readers to take a look at how they literally see the world through what they wear. He explores everything from the history of deficient eyesight and how glasses are made to portrayals of those who wear glasses in media, the stigma surrounding them, and the future of augmented and virtual reality glasses, highlighting how glasses have shaped, and continue to shape, who we are. Interwoven is Dr. Dunaway's own experience of spending a week without his glasses, which he has used since childhood, to see the world around him and his newfound appreciation for his visual aids. This is the story of how we see the world and how our ability to see things has evolved, ultimately asking: How have two cloudy, quarter-sized discs of crystal or glass originally riveted together become so essential to human existence? Shakespeare famously said eyes are windows to the soul, but what about people who see only by covering theirs with glasses? Readers will find out together through this fascinating and insightful cultural history of one of humanity's greatest inventions. This interview was conducted by Dr. Miranda Melcher whose 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. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. 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

Eyeglasses have become so commonplace we hardly think about them—unless we can't find them. Yet glasses have been controversial throughout history. Roger Bacon pioneered using lenses to see and then spent a decade in a medieval prison for advocating that he could fix" God's creations by improving our eyesight. Even today, people take off their glasses before having their picture taken, despite how necessary they are. A Four-Eyed World: How Glasses Changed the Way We See (Bloomsbury, 2026) is the first book to investigate the experience of wearing glasses and contacts and their role in culture. Dr. David King Dunaway encourages readers to take a look at how they literally see the world through what they wear. He explores everything from the history of deficient eyesight and how glasses are made to portrayals of those who wear glasses in media, the stigma surrounding them, and the future of augmented and virtual reality glasses, highlighting how glasses have shaped, and continue to shape, who we are. Interwoven is Dr. Dunaway's own experience of spending a week without his glasses, which he has used since childhood, to see the world around him and his newfound appreciation for his visual aids. This is the story of how we see the world and how our ability to see things has evolved, ultimately asking: How have two cloudy, quarter-sized discs of crystal or glass originally riveted together become so essential to human existence? Shakespeare famously said eyes are windows to the soul, but what about people who see only by covering theirs with glasses? Readers will find out together through this fascinating and insightful cultural history of one of humanity's greatest inventions. This interview was conducted by Dr. Miranda Melcher whose 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. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/technology

Bilimsel yöntem sayesinde, kozmozdan kuantum, ilmin her alanında büyük buluş-lar yapıldı. Peki bilimsel yöntemi kim buldu derseniz akla Isaac Newton gelir. Galileo ve Descartes diyenler olur. Bilim tarihçilerine so-rarsanız onlar Roger Bacon diyecektir. Ancak konu ile ilgili detaylı araştırma yapanlar, bilim-sel metodun icadını, Roger Bacon'ı da New-ton'u da etkileyen, onlardan 250 yıl önce ya-şamış müslüman bilim adamı İbn-i Heysem'e (965-1040) götürecektir.Bilimsel yöntemin kurucusu İbn-i Heysem şöyle der: “Öğrendiklerini hep eleştiriye tâbi tutacaksın. Yani incelemelerinde, tahkikatında kendi bildiklerinden şüphe edeceksin. Ancak bu sayede önyargı tuzağına düşmekten kur-tulursun.” Ve devam ediyor: “Araştıran kişinin amacı hakikati öğrenmektir. Bunun için öğre-neceklerinin tümünü düşman (yanlış, eksik) göreceksin. Her yönden onu karşına alıp, ona taarruz edeceksin. Bilgiyi ancak bu şekilde fethederek, onu hakikate dönüştürebilirsin.” Heysem'in geliştirdiği bilimsel yöntemin temelinde, yargıları ve bilgileri eleştirmek ve sonuçlar çıkarırken son derece dikkatli olmak vardır. Bildiklerini tekrar tekrar şüphe eleğin-den geçirmek gerekiyor. Burada şüphe ile ilgili Hz. Ali (k.v.)'nin bir sözü aklımıza geliyor. O diyor ki: “Şüphe ikidir. Birinci tür şüphe marazî (şizofrenik) şüphedir. Makbul değildir. Makbul olan, bildiklerini eksik ve yanlış görmekten doğan ikinci tür şüphedir. Seni derin ve etraflı öğrenmeye götürür.”Sadece İbn-i Heysem değil, İbn-i Haldun, Harezmî, er-Razi gibi daha birçok bilim ada-mının bilimsel yöntem tarifine katkıları oldu. Bu zatlar bilim tarihini değiştiren kişilerdir.(Prof. Dr. Osman Çakmak, Zafer Dergisi, 549. Sayı, Eylül 2022)

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

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

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

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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

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.

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.

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.