Podcasts about romanizing

This episode examines the recent charges of "Romanizing tendencies" within the LCMS over the past decade. We explore debates over liturgy, vestments, sacramental theology, and church practices, considering why some see a drift toward Rome while others argue for a faithful Lutheran recovery of historic worship and doctrine. Links mentioned in this episode: Kieschnick: https://www.youtube.com/watch?v=PjsZlf4nW68&t=1989s  29:20ff Tim Ahlman saying "Roman" - https://www.youtube.com/watch?v=bIiAnPXJKx4&t=30s  34:30ff Beane's Rumble monologue: https://rumble.com/v5hurgc-on-romanization.html   ----more---- Host: Fr. Jason Braaten Special Guest: Fr. Larry Beane ----more---- Become a Patron! You can subscribe to the Journal here: https://www.gottesdienst.org/subscribe/ You can read the Gottesblog here: https://www.gottesdienst.org/gottesblog/ You can support Gottesdienst here: https://www.gottesdienst.org/make-a-donation/ As always, we, at The Gottesdienst Crowd, would be honored if you would Subscribe, Rate, and Review. Thanks for listening and thanks for your support. 

Domesticating Empire: Egyptian Landscapes in Pompeian Gardens (Oxford University Press, 2019) is the first contextually-oriented monograph on Egyptian imagery in Roman households. Caitlín Eilís Barrett, Associate Professor of Classics at Cornell University, draws on case studies from Flavian Pompeii to investigate the close association between representations of Egypt and a particular type of Roman household space: the domestic garden. Through paintings and mosaics portraying the Nile, canals that turned the garden itself into a miniature "Nilescape," and statuary depicting Egyptian themes, many gardens in Pompeii offered ancient visitors evocations of a Roman vision of Egypt. Simultaneously faraway and familiar, these imagined landscapes made the unfathomable breadth of empire compatible with the familiarity of home. In contrast to older interpretations that connect Roman "Aegyptiaca" to the worship of Egyptian gods or the problematic concept of "Egyptomania," a contextual analysis of these garden assemblages suggests new possibilities for meaning. In Pompeian houses, Egyptian and Egyptian-looking objects and images interacted with their settings to construct complex entanglements of "foreign" and "familiar," "self" and "other." Representations of Egyptian landscapes in domestic gardens enabled individuals to present themselves as sophisticated citizens of empire. Yet at the same time, household material culture also exerted an agency of its own: domesticizing, familiarizing, and "Romanizing" once-foreign images and objects. That which was once imagined as alien and potentially dangerous was now part of the domus itself, increasingly incorporated into cultural constructions of what it meant to be "Roman." Featuring brilliant illustrations in both color and black and white, Domesticating Empire reveals the importance of material culture in transforming household space into a microcosm of empire. Ryan Tripp is adjunct history faculty for the College of Online and Continuing Education at Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

Domesticating Empire: Egyptian Landscapes in Pompeian Gardens (Oxford University Press, 2019) is the first contextually-oriented monograph on Egyptian imagery in Roman households. Caitlín Eilís Barrett, Associate Professor of Classics at Cornell University, draws on case studies from Flavian Pompeii to investigate the close association between representations of Egypt and a particular type of Roman household space: the domestic garden. Through paintings and mosaics portraying the Nile, canals that turned the garden itself into a miniature "Nilescape," and statuary depicting Egyptian themes, many gardens in Pompeii offered ancient visitors evocations of a Roman vision of Egypt. Simultaneously faraway and familiar, these imagined landscapes made the unfathomable breadth of empire compatible with the familiarity of home. In contrast to older interpretations that connect Roman "Aegyptiaca" to the worship of Egyptian gods or the problematic concept of "Egyptomania," a contextual analysis of these garden assemblages suggests new possibilities for meaning. In Pompeian houses, Egyptian and Egyptian-looking objects and images interacted with their settings to construct complex entanglements of "foreign" and "familiar," "self" and "other." Representations of Egyptian landscapes in domestic gardens enabled individuals to present themselves as sophisticated citizens of empire. Yet at the same time, household material culture also exerted an agency of its own: domesticizing, familiarizing, and "Romanizing" once-foreign images and objects. That which was once imagined as alien and potentially dangerous was now part of the domus itself, increasingly incorporated into cultural constructions of what it meant to be "Roman." Featuring brilliant illustrations in both color and black and white, Domesticating Empire reveals the importance of material culture in transforming household space into a microcosm of empire. Ryan Tripp is adjunct history faculty for the College of Online and Continuing Education at Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices

Domesticating Empire: Egyptian Landscapes in Pompeian Gardens (Oxford University Press, 2019) is the first contextually-oriented monograph on Egyptian imagery in Roman households. Caitlín Eilís Barrett, Associate Professor of Classics at Cornell University, draws on case studies from Flavian Pompeii to investigate the close association between representations of Egypt and a particular type of Roman household space: the domestic garden. Through paintings and mosaics portraying the Nile, canals that turned the garden itself into a miniature "Nilescape," and statuary depicting Egyptian themes, many gardens in Pompeii offered ancient visitors evocations of a Roman vision of Egypt. Simultaneously faraway and familiar, these imagined landscapes made the unfathomable breadth of empire compatible with the familiarity of home. In contrast to older interpretations that connect Roman "Aegyptiaca" to the worship of Egyptian gods or the problematic concept of "Egyptomania," a contextual analysis of these garden assemblages suggests new possibilities for meaning. In Pompeian houses, Egyptian and Egyptian-looking objects and images interacted with their settings to construct complex entanglements of "foreign" and "familiar," "self" and "other." Representations of Egyptian landscapes in domestic gardens enabled individuals to present themselves as sophisticated citizens of empire. Yet at the same time, household material culture also exerted an agency of its own: domesticizing, familiarizing, and "Romanizing" once-foreign images and objects. That which was once imagined as alien and potentially dangerous was now part of the domus itself, increasingly incorporated into cultural constructions of what it meant to be "Roman." Featuring brilliant illustrations in both color and black and white, Domesticating Empire reveals the importance of material culture in transforming household space into a microcosm of empire. Ryan Tripp is adjunct history faculty for the College of Online and Continuing Education at Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Good Sunday morning to you,Last week's thought piece on the inexorable rise of the Far Right has become my most read Substack ever. Check it out, if you haven't already.Today we continue on a similar theme.Enjoy!I'm currently working on a new book about gold, and, as gold often leads to war - or is it the other way round? - I've found myself reading rather a lot about conquerors and conquest. There are certain things all conquerors do, from invade to plunder to strip the conquered of their wealth, power, history and identity. What is so bizarre about today in Britain and Western Europe is that we are doing all these things to ourselves, voluntarily. Let me explain.As the armies of Alexander the Great marched east, overpowering all who stood in their way to form probably the first great empire the world had ever known and, in terms of land mass, one of the biggest (even to this day), the annihilation of the cultural identities of those they conquered soon followed. Locals were raped, pillaged, subjugated and enslaved. Coinage was a far more important tool of propaganda then than it is now, and Alexander had his armies confiscate gold and silver bullion everywhere they went; melt it down and then re-struck with Greek gods: Athena, goddess of wisdom and war; Nike, goddess of Victory; Zeus, god of power; and Heracles, god of strength, portrayed in the likeness of Alexander himself (at this point rulers had not yet started depicting their own heads). Conquered people quite literally had their own history and legend struck off. Alexander's coins meanwhile were standardised throughtout his empire.As well as “Romanizing” the Celts - imposing Roman language, law, custom and governance on them - the Romans actively persecuted Celtic druids and destroyed their sacred groves. After William I conquered Britain, he took Anglo-Saxon land and gave it to his cronies; he imposed heavy taxes, strict laws and a new kind of feudal system; he replaced Anglo-Saxon English with Norman French in the courts and other centres of rule; he made ecclesiastical changes to better control the church. Any kind of rebellion met with swift and ruthless repression. Even if 1,000 years later, World War Two was not so different. Both the Nazis and the Japanese did everything in their power to strip those they conquered of their cultural identity.As well as possession of land and confiscation of wealth, the annihilation of local history, myth, hero and legend has always been a tool of the conqueror, part of the suppression and subjugation that follows invasion.  Even today the US, not technically an empire and forever trying to distance itself from anything imperial, nevertheless controls much of the globe and its prime resource, oil, with its military. It also exports its culture in such a domineering way that everyone else confuses their own history with that of the US. Like its military, American cultural narratives dominate the world, and distort everybody else's. You would think, for example, that there had never been any slavery in history, except for that in America, in the 200 years from when the nation was formed to its outlawing in 1865, never mind that the British outlawed it 2 generations earlier. In fact, slavery has existed since before civilization began and still goes on today, with some 21 to 45 million trapped in it. In just seven years between 1938 and 1945, Germany enslaved a number equivalent to 400 years of Transatlantic Slave Trade. Include Japan and the number is double. American cultural narratives dominate.But here is what is so weird about what is happening today, under the rudderless leadership that is representative social democracy. In the past if you wanted to occupy the lands of other people, you would have to conquer them and take their lands by force. Today no such force is required. In fact, in Britain, Tony Blair actually legislated for it. So did Boris Johnson. Not only do we import our own invasion, we actually subsidise it. The £8 million a day spent housing illegal migrants in hotels is just one example of this.Once imported, we then start re-writing our own history or apologising for it; from positive discrimination in the media to invisible casting (for some but not all) we change of our stories to better represent these new people, both at the expense of the locals and opportunity for them and at the expense of truth.Here, for example, is what, according to the BBC, an English family in Roman Britain looked like. The latest nuts example from the BBC. The plague was clearly racist. With headlines like that, we satirists are being put out of a job.We all know about the anti-white middle-aged man narrative of recent years - pale, male and stale and all that - and the discrimination he now encounters when attempting to find work. We have all seen how the modern British family is represented in advertising: there is, it seems, no such thing as a non-multi-cultural family. The latest evolution is anti- young, blonde women. I know this because my partner works in advertising. There is now a widespread agenda not to have them in adverts.It is not even the immigrants to this country who are actively stripping us of our history and thus cultural identity (with a few exceptions). We are doing it to ourselves. I won't say voluntarily, because there are a lot of people who don't want this to happen, but such is the system of rule we have in place, with state-planned everything and the mindset of the state and most institutions dominated by one worldview, anyone who opposes may as well howl at the moon. A king would represent his people. He can make decisions quickly. His decisions, when they come, are acted upon. With representative democracy every decision is seemingly made with short-term headlines in mind, and rarely legacy. Decisions are often so contested the resulting legislation is watered down, or undermined by the Blob enacting it. Much of the time there is no decision at all because of the imagination required or the career risk of putting your head above the parapet. We are no longer one people with one common memory. We are a splodge, a mishmash of different cultural identities with, following the death of Christianity, no coherent ideology at its core beyond the new religions of climate change, multi-culturalism (whatever that means) and the NHS. It is a system bereft of thought for the future, bereft of strategy and long-term planning of any kind. The Victorians thought with legacy in mind. They built for the future. Today we do no such thing. We build with nothing in mind but short-term profit and the satisfaction of arbitrary building regulations. This will not change until we change our system of rule. The simplest, most bloodless way to do this is to change our systems of money and tax. You design a society the way you tax it. We must have independent money that no body has the power to create at no cost to itself. A non-bloodless alternative - in other words some kind of violent revolution - is not possible, because the state is armed and you, the citizen, are not. This mismatch dooms not just the UK but all of Western Europe. There will not be a revolution.What's more, the state - the police and the media especially - does not treat people equally, something former Home Secretary, Suella Braverman, articulated to her cost. So I fear for anyone who does revolt.Those who come here do not have the same history as us. They do not have the same experience or collective memory, the same shared values, the same background or the same heritage. Theirs may be superior. Theirs may be inferior. It does not matter. The point is they do not feel the same allegiance or the same loyalties. They do not have the same values or the same goals, nor should we expect them to. They do not come here to be British. They come here to seek their fortune. That is quite natural. That is what people do. That does not mean we need to sacrifice ourselves.We are doing the conquerors' job to ourselves.I sometimes think that China with its lofty ambitions of world dominance must look at the west, and, every time it is thinking of doing something, then think, “Actually no, we don't need to do anything here. The west is destroying itself by itself”. Keir Starmer is doing the same looking at the Conservatives. The hundreds of thousands that are coming to the UK each year are doing the same looking at us. And we are powerless to do anything about it.It makes me sigh. And more.Watch this post in video form. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.theflyingfrisby.com/subscribe

Good Sunday morning to you,Last week's thought piece on the inexorable rise of the Far Right has become my most read Substack ever. Check it out, if you haven't already.Today we continue on a similar theme.Enjoy!I'm currently working on a new book about gold, and, as gold often leads to war - or is it the other way round? - I've found myself reading rather a lot about conquerors and conquest. There are certain things all conquerors do, from invade to plunder to strip the conquered of their wealth, power, history and identity. What is so bizarre about today in Britain and Western Europe is that we are doing all these things to ourselves, voluntarily. Let me explain.As the armies of Alexander the Great marched east, overpowering all who stood in their way to form probably the first great empire the world had ever known and, in terms of land mass, one of the biggest (even to this day), the annihilation of the cultural identities of those they conquered soon followed. Locals were raped, pillaged, subjugated and enslaved. Coinage was a far more important tool of propaganda then than it is now, and Alexander had his armies confiscate gold and silver bullion everywhere they went; melt it down and then re-struck with Greek gods: Athena, goddess of wisdom and war; Nike, goddess of Victory; Zeus, god of power; and Heracles, god of strength, portrayed in the likeness of Alexander himself (at this point rulers had not yet started depicting their own heads). Conquered people quite literally had their own history and legend struck off. Alexander's coins meanwhile were standardised throughtout his empire.As well as “Romanizing” the Celts - imposing Roman language, law, custom and governance on them - the Romans actively persecuted Celtic druids and destroyed their sacred groves. After William I conquered Britain, he took Anglo-Saxon land and gave it to his cronies; he imposed heavy taxes, strict laws and a new kind of feudal system; he replaced Anglo-Saxon English with Norman French in the courts and other centres of rule; he made ecclesiastical changes to better control the church. Any kind of rebellion met with swift and ruthless repression. Even if 1,000 years later, World War Two was not so different. Both the Nazis and the Japanese did everything in their power to strip those they conquered of their cultural identity.As well as possession of land and confiscation of wealth, the annihilation of local history, myth, hero and legend has always been a tool of the conqueror, part of the suppression and subjugation that follows invasion.  Even today the US, not technically an empire and forever trying to distance itself from anything imperial, nevertheless controls much of the globe and its prime resource, oil, with its military. It also exports its culture in such a domineering way that everyone else confuses their own history with that of the US. Like its military, American cultural narratives dominate the world, and distort everybody else's. You would think, for example, that there had never been any slavery in history, except for that in America, in the 200 years from when the nation was formed to its outlawing in 1865, never mind that the British outlawed it 2 generations earlier. In fact, slavery has existed since before civilization began and still goes on today, with some 21 to 45 million trapped in it. In just seven years between 1938 and 1945, Germany enslaved a number equivalent to 400 years of Transatlantic Slave Trade. Include Japan and the number is double. American cultural narratives dominate.But here is what is so weird about what is happening today, under the rudderless leadership that is representative social democracy. In the past if you wanted to occupy the lands of other people, you would have to conquer them and take their lands by force. Today no such force is required. In fact, in Britain, Tony Blair actually legislated for it. So did Boris Johnson. Not only do we import our own invasion, we actually subsidise it. The £8 million a day spent housing illegal migrants in hotels is just one example of this.Once imported, we then start re-writing our own history or apologising for it; from positive discrimination in the media to invisible casting (for some but not all) we change of our stories to better represent these new people, both at the expense of the locals and opportunity for them and at the expense of truth.Here, for example, is what, according to the BBC, an English family in Roman Britain looked like. The latest nuts example from the BBC. The plague was clearly racist. With headlines like that, we satirists are being put out of a job.We all know about the anti-white middle-aged man narrative of recent years - pale, male and stale and all that - and the discrimination he now encounters when attempting to find work. We have all seen how the modern British family is represented in advertising: there is, it seems, no such thing as a non-multi-cultural family. The latest evolution is anti- young, blonde women. I know this because my partner works in advertising. There is now a widespread agenda not to have them in adverts.It is not even the immigrants to this country who are actively stripping us of our history and thus cultural identity (with a few exceptions). We are doing it to ourselves. I won't say voluntarily, because there are a lot of people who don't want this to happen, but such is the system of rule we have in place, with state-planned everything and the mindset of the state and most institutions dominated by one worldview, anyone who opposes may as well howl at the moon. A king would represent his people. He can make decisions quickly. His decisions, when they come, are acted upon. With representative democracy every decision is seemingly made with short-term headlines in mind, and rarely legacy. Decisions are often so contested the resulting legislation is watered down, or undermined by the Blob enacting it. Much of the time there is no decision at all because of the imagination required or the career risk of putting your head above the parapet. We are no longer one people with one common memory. We are a splodge, a mishmash of different cultural identities with, following the death of Christianity, no coherent ideology at its core beyond the new religions of climate change, multi-culturalism (whatever that means) and the NHS. It is a system bereft of thought for the future, bereft of strategy and long-term planning of any kind. The Victorians thought with legacy in mind. They built for the future. Today we do no such thing. We build with nothing in mind but short-term profit and the satisfaction of arbitrary building regulations. This will not change until we change our system of rule. The simplest, most bloodless way to do this is to change our systems of money and tax. You design a society the way you tax it. We must have independent money that no body has the power to create at no cost to itself. A non-bloodless alternative - in other words some kind of violent revolution - is not possible, because the state is armed and you, the citizen, are not. This mismatch dooms not just the UK but all of Western Europe. There will not be a revolution.What's more, the state - the police and the media especially - does not treat people equally, something former Home Secretary, Suella Braverman, articulated to her cost. So I fear for anyone who does revolt.Those who come here do not have the same history as us. They do not have the same experience or collective memory, the same shared values, the same background or the same heritage. Theirs may be superior. Theirs may be inferior. It does not matter. The point is they do not feel the same allegiance or the same loyalties. They do not have the same values or the same goals, nor should we expect them to. They do not come here to be British. They come here to seek their fortune. That is quite natural. That is what people do. That does not mean we need to sacrifice ourselves.We are doing the conquerors' job to ourselves.I sometimes think that China with its lofty ambitions of world dominance must look at the west, and, every time it is thinking of doing something, then think, “Actually no, we don't need to do anything here. The west is destroying itself by itself”. Keir Starmer is doing the same looking at the Conservatives. The hundreds of thousands that are coming to the UK each year are doing the same looking at us. And we are powerless to do anything about it.It makes me sigh. And more.Watch this post in video form. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.theflyingfrisby.com/subscribe

Today we are with Rachel Hills, and our conversation gets raw, real, and deep. And it's loooooong and juicy! We talk about all the things, including her religious upbringing and the overlaps with diet culture, her personal struggle with body image and food, motherhood, miscarriages, health struggles. We dive into shame and how underneath it is a belief that you can change, how your personality is not your trauma responses and why we romanticize our EDs and thinness. AND SO MUCH MORE. It's an awesome conversation that I hope you love as much as I do. Her Bio:  I'm a wife, mother of 3 teenagers, hairstylist of 21 years and a trauma informed breathwork facilitator. My absolute favorite thing in the world is to lead women to their own healing, through breath, teaching and simple practices so they can live their most authentic, amazing lives! I also really love exclamation marks!  Find Rachel: Instagram Find Cara: Instagram TikTok Website Cookbook FBS Self-Study Course

How do you fight off the greatest military machine the world had ever produced? How do you take back an empire?  In his quest to win a better life for himself and the men he led, Sertorius shows what talented and determined people can do when they justly feel they have been wronged and have been given no recourse. He makes allies with unexpected leaders, he mentors those beneath him, and inspires thousands of people, time and again, to fight alongside him. In this third and final installment of the Life of Sertorius, we follow Sertorius' stunning and improbable rise to the leadership of a rival Roman state.  Hunted by his enemies, he throws in his lot with pirates from Cilicia.  When they abandon him, he battles against them in a proxy war in Mauretania (Morocco).   The Lusitanians, a Spaniard tribe, invite him to be their leader.  He persuades them to join him in a bold mission to restore Rome from Spain. He evades the great Metellus Pius, using guerrilla tactics, and sets about Romanizing the native peoples of Spain.  The Senate sends in Pompey the Great.  Sertorius schools him too.  But the greatest challenge Sertorius faces is in sharing his power - in trusting other Romans who are not like him, who lack his vision, humility, and discipline.Sertorius' life provides many valuable lessons for leaders: lessons on strategy and tactics, the importance of preparation, surprise, speed, knowing your territory, but also the power of trustworthiness, empathy, and patience.A great Roman historian, a nobel laureate, Theodor Mommsen, called Sertorius, “one of the great men, perhaps the greatest of all Rome had produced, and one who in more fortunate circumstances could perhaps have become the regenerator of his country.”If you're looking for a way to sharpen your present by learning from the lives of famous leaders such as Sertorius, download and listen to this latest episode. On today's podcast: Guest Narrator! Dr. Anika Prather.  https://drprather.com/ The Pirates of Cilicia Usurpers and the Giant's tomb in Morocco Guerilla Warfare, Roman style The Lusitanians and their role in the great Sertorian rebellion Diana, the Hunter goddess, and her divine “gift” Sertorius' famous opponents: Metellus Pius, Pompey the Great Spectacular military exploits at Lauro, Sucro, Saguntum, and more Beginning the Romanization of Spain A rival Senate, a rival State Sertorius' final achievement Links:https://ancientlifecoach.com/Sponsors The Paideia Institute - classical tours and classical language teaching  www.paideiainstitute.org 

"Lutheran" Confessions Not Lutheran, Used by ELCA, Contain Hyper-Euro Sacerdotalism and Romanism, Authors Do Not Reply to Questions from GN Gottesdienst News (GN) has learned that the “Lutheran” Confessions (the Book of Concord) are not Lutheran. The Book of Concord is used in an official capacity by the Evangelical Lutheran Church in America (ELCA) - which denies the inerrancy of the Bible, ordains women, and is in fellowship with Greenpeace. Both LCMS seminaries: Concordia Seminary Saint Louis (which was named after a Roman Catholic saint - Roman Catholics deny the doctrine of justification and the inerrancy of the Bible) and Concordia Seminary Fort Wayne (founded by Wilhelm Loehe, hyper-euro opponent of C.F.W. Walther who did not believe in voters assemblies) use the ELCA approved texts in their seminary classes. Why would Bible-believing seminaries teach using the Book of Concord that is used by the ELCA? Letters to both Dr. Thomas Egger and Dr. Larry Rast were not answered as of this publication. The Book of Concord is a Romanizing book that never mentions the Lutheran Church - Missouri Synod or C.F.W. Walther. The Book of Concord never mentions Walter A. Meier, nor does it denounce Seminex, Nadia Bolz-Weber, or Matthew Harrison. The Book of Concord never mentions the Brief Statement, and as far as we can tell, none of the authors of the texts even wore briefs.   Catholic The Book of Concord never uses the word “Lutheran” or “Protestant,” but the word “Catholic” is used 13 times, and in the 1921 Triglotta translation, often even using an uppercase C. The Triglotta was published by Concordia Publishing House. Letters to Concordia Publishing House - demanding why a CPH product has uppercase-C “Catholic” being used to describe Lutherans - were not answered at the time of this publication. The Athanasian Creed (which was not even composed by Athanasius) is included in the Book of Concord. The modernist Matthew Harrison-approved Lutheran Service Book (LSB) includes a translation of the Athanasian Creed that contains the following examples of Romanism: “Whoever desires to be saved must above all, hold the catholic faith.” This means that non-catholics go to hell. The Athanasian Creed says nothing about voters assemblies. The Athanasian Creed refers to the “catholic religion” and that “this is the catholic faith; whoever does not believe it faithfully and firmly cannot be saved.” Letters to Pastor Athanasius were returned to GN unopened. The Roman Catholic Church - which denies the doctrine of justification, believes the pope to be the head of the church by divine right, and endorses funny hyper-euro hats, also approvingly confesses the Athanasian Creed. President Matthew Harrison, who supports the use of Lutheran Service Book (LSB), has a mustache. Hitler and Stalin had mustaches. Many of the liberals who walked out of seminex had mustaches and long sideburns. C.F.W. Walther and Francis Pieper were clean shaven. Harrison is accused by some of not believing that congregations matter, that he, like Adolph Hitler, believe in centralizing his power. Letters asking why President Harrison continues to wear a mustache have not been answered as of this publication. Pastor John Brentz, Minister of Hall, signed one of the documents in the ELCA-approved Book of Concord (the Treatise - which actually mentions “the Pope” in its official title - the Pope is the head of the Roman Catholic Church, which denies biblical inerrancy, the doctrine of justification, and does not celebrate Reformation Day) refers to the Lutheran Church as “the true and genuine catholic Church” and desribes Pastor Bugenhagen as “revered Father” (see below). Neither Brentz nor Bugenhagen have responded to GN's requests for an explanation.   Call No Man Father The Book of Concord contains unbiblical language for pastors. Jesus said, “Don't you be callin' anyone yo' daddy, y'all” (Matthew 23:9, ACT - A Confederate Translation). But the hyper-euro sacerdotalist Romanizers in the Book of Concord do not follow the words of Jesus. Pastor John Brentz called Pastor Johannes Bugenhagen “Father” (see above). Pastor Brixius Northanus of Christ Lutheran Church - Soest referred to “the Reverend Father Martin Luther” in his signature to the Smalcald Articles. The authors of the Formula of Concord (Pastor Jake Andrae, Pastor Marty Chemnitz, Pastor Dave Chytraeus, Pastor Nick Selnecker, and Pastor Andy Musculus) referred to Pastor Luther as one of “our dear fathers and predecessors.” Letters to Brentz, Bugenhagen, Luther, Northanus, Andrae, Chemnitz, Chytraeus, Selnecker, and Musculus have not been acknowledged or replied to by the time of publication.   Sacerdotalism The word “priest” is used in the Book of Concord to refer to pastors more than a hundred times. The Latin word for “priest” is “sacerdos.” This is about double the amount of times the word “pastor” is used by the authors of the Book of Concord to refer to pastors. The Latin word for “pastor” is “pastor.” Often, especially in the Augsburg Confession and Apology, the expression “our priests” is used to refer to Lutheran ministers. Calls to Mister Melanchthon's office at Wittenberg University were not returned.   Ordination as a Sacrament Professor Melanchthon's Apology (which is misleading, because he never says that he is sorry) includes other instances of sacerdotalism consistent with the hyper-euros when he calls ordination a sacrament: (“neither will we refuse to call the imposition of hands a sacrament”). Melanchthon also allows for marriage to be called a sacrament. The Roman Catholic Church, which denies the doctrine of justification and biblical inerrancy, as well as cheers for Notre Dame, likewise considers ordination and marriage to be sacraments. As of this publication, Professor Melanchthon has not written to GN to respond to our simple questions.   Mass The Church Service is called “Mass” by sacerdotalists, Romanizers, and Hyper-Euros. The Augsburg Confession and the Apology both have an entire article (24) called “The Mass.” Melanchthon (see above) writes, “We have not abolished the Mass.” Roman Catholics use the term Mass. Roman Catholics deny the Doctrine of Justification, worship Mary, and often do not have red doors on their churches. Letters to both Melanchthon and the Pope in Rome seeking an explanation have not been answered. Science professors in the Concordia University System often refer to how much something weighs as “Mass.” Calls to Dr. Dean Wenthe and Dr. Daniel Gard, both formerly linked to CUS - both of whom have connections to Notre Dame University - have not been answered as of this writing.   Hyper Euro Polity Instead of the biblical practice of having supreme voters' assemblies, the Book of Concord advocates a hyper-euro system of bishops. Professor Melanchthon writes in the Apology (Article 14), “it is our greatest wish to maintain church-polity and the grades in the Church [old church regulations and the government of bishops]” and “we will gladly maintain ecclesiastical and canonical government, provided the bishops only cease to rage against our churches.” The Roman Catholic Church, which denies the Doctrine of Justification, teaches the unbiblical doctrine of Purgatory, and provides pointy hats for bishops, also has hyper-euro polity. It should be noted that the Ku Klux Klan has pointy hats as well. Calls to the KKK seeking an explanation were not answered.   Approvingly Quoted The authors of the Book of Concord approvingly quote Bernard of Clairvaux and call him a “holy father” and a “saint.” Roman Catholic “Saints” Anthony, Dominic, and Francis are also called “holy fathers.” Pastor Clairvaux referred to Mary as a “shining and brilliant star” and that we should “call upon Mary” and that when we are troubled by sins to “think of Mary, call upon Mary…. invoking her.” The Matthew Harrison-approved LSB (which uses the English Standard Version as its biblical text) approvingly includes three hymns by Bernard of Clairvaux, and two by Thomas Aquinas (who taught Transubstantiation and engaged in philosophy). Pastor Augustine of Hippo (whom, GN has learned, never even owned a hippo), a Roman Catholic bishop, is quoted approvingly in the Book of Concord - even in Latin, which was the language used by the Roman Catholic Church in its services (the Roman Catholic Church cheers for Notre Dame and does not have voters assemblies). Pastor Augustine is referred to as a “holy father” and a “saint” in the Book of Concord. The Matthew Harrison-approved Lutheran Service Book has a day of “commemoration” for Augustine, “Pastor and Theologian,” as well as another day to honor Bernard of Clairvaux, “Hymnwriter and Theologian.” LSB also honors Hyper-Euro opponent of C.F.W. Walther, Wilhelm Loehe as well as various popes, including Gregory the Great (whom the Book of Concord quotes approvingly), Leo the Great (whom the Book of Concord also quotes approvingly), and Clement. Pope Gregory the Great and Hyper-Euro Wilhem Loehe both have a hymn each in the mustached-Harrison-approved LSB. Roman Catholic bishop Ambrose of Milan, who allowed himself to become a relic in a Catholic Church in Italy, is also approvingly quoted, has a “commemoration” in the Harrison-backed LSB, as well as three hymns. The Book of Concord often approvingly quotes Roman Catholic canon law (which is misleading, as canon law has nothing to do with large mounted guns or a competitor to Nikon, the Roman Catholic Church also denies the Doctrine of Justification, Anathematizes the Gospel, and sings awful hymns). The Book of Concord never approvingly quotes the Brief Statement, the bylaws of synod, or Roberts Rules of Order (revised). Letters to General Roberts were returned to GN unopened.   Luther is Not Lutheran! Pastor Martin Luther, author of three texts of the ELCA-approved Book of Concord, believed in “semper virgo,” the belief that Mary did not have other children (a belief shared by the Roman Catholic Church, which denies biblical inerrancy and does not cheer for any of the Concordia sports teams). Semper virgo is believed by the hyper euros today. Luther prayed a version of the Hail Mary prayer even after he became a Lutheran. Luther was baptized and ordained a priest in the Roman Catholic Church - and he was never called or installed to serve as a pastor by a proper voters' assembly. Luther advocated for “high church hyper euro” worship practices, such as genuflecting and elevating and making the sign of the cross. Luther believed that the bread and wine are the body and blood of Christ even if they were not consumed. Luther urged people to go to private confession and equated it with being a Christian. Luther called his German liturgy the “German Mass.” Luther never submitted a resolution to the LCMS convention.   Silent But Deadly The silence is deafening. Not a single author or defender of the Book of Concord has returned GN's calls, letters, emails, semaphores, texts, communications by radio, missives, epistles, unsavory implications, inquisitions, demands that they stop beating their wives, requests for high school year books, or simple questionnaires inquiring if they have renounced Communism, Matthew Harrison, and the heartbreak of Psoriasis. Note: This is satire. As much as I hate to have to say so, if I don't, Aunt Pitty will get “the vapors,” countless boomers will write to Fritz demanding that he fire me, millennial pastors will burn themselves on their soy lattes and send me nasty emails telling that their wives demand that I “be kind,” and even some of our loyal readers will miss the whole point. So here it is, boys and girls and purple penguins: this is a tongue-in-cheek homage to Christian News. And if you took the time to write without reading to the end, the joke's on you! Thank you, ~ The Management

In this weeks episode of I chat with my friend Roxy! We talk about Being Confident With Your Sexuality When Coming Home For The Holidays,Working For Wendy Williams & Over Romanizing NYC. Follow Roxy! : https://www.instagram.com/fitwithroxy/ https://www.instagram.com/coffeeontheroxpodcast/ Keep Up With Me: Instagram: https://www.instagram.com/madisonmairie/ Figuring It Out Instagram: https://www.instagram.com/figuringitoutpod_/ --- Send in a voice message: https://anchor.fm/madison-rodriguez7/message Support this podcast: https://anchor.fm/madison-rodriguez7/support

In this episode, Karsen talks about the most significant Chinese romanization systems throughout history. Enjoy! :) My website --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/karsont/message Support this podcast: https://anchor.fm/karsont/support

In his daily history slot on WLR's Big Breakfast Blaa,Eamonn McEneaney tells Ollie and Mary all about Mrs Wiseman mother of Cardinal Wiseman.Bishop Wiseman was appointed Cardinal and first Archbishop of Westminster upon the reestablishment of the Catholic hierarchy in England and Wales in 1850. His appointment wasnot greeted by universal acceptance. There was strong opposition from both the clergy andlaity of the old school especially to his “Romanizing” initiatives which included theintroduction of religious images into churches and the veneration to the Blessed Virgin.Cardinal Wiseman worked to overcome this opposition by striving to interact with hisantagonists, writing and giving frequent lectures. In 1858 he visited Ireland for three weeksand undertook what turned out to be a triumphant tour. He landed in Waterford inSeptember and stayed with his cousin Peter Strange.

Domesticating Empire: Egyptian Landscapes in Pompeian Gardens (Oxford University Press, 2019) is the first contextually-oriented monograph on Egyptian imagery in Roman households. Caitlín Eilís Barrett, Associate Professor of Classics at Cornell University, draws on case studies from Flavian Pompeii to investigate the close association between representations of Egypt and a particular type of Roman household space: the domestic garden. Through paintings and mosaics portraying the Nile, canals that turned the garden itself into a miniature "Nilescape," and statuary depicting Egyptian themes, many gardens in Pompeii offered ancient visitors evocations of a Roman vision of Egypt. Simultaneously faraway and familiar, these imagined landscapes made the unfathomable breadth of empire compatible with the familiarity of home. In contrast to older interpretations that connect Roman "Aegyptiaca" to the worship of Egyptian gods or the problematic concept of "Egyptomania," a contextual analysis of these garden assemblages suggests new possibilities for meaning. In Pompeian houses, Egyptian and Egyptian-looking objects and images interacted with their settings to construct complex entanglements of "foreign" and "familiar," "self" and "other." Representations of Egyptian landscapes in domestic gardens enabled individuals to present themselves as sophisticated citizens of empire. Yet at the same time, household material culture also exerted an agency of its own: domesticizing, familiarizing, and "Romanizing" once-foreign images and objects. That which was once imagined as alien and potentially dangerous was now part of the domus itself, increasingly incorporated into cultural constructions of what it meant to be "Roman." Featuring brilliant illustrations in both color and black and white, Domesticating Empire reveals the importance of material culture in transforming household space into a microcosm of empire. Ryan Tripp is adjunct history faculty for the College of Online and Continuing Education at Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices

Domesticating Empire: Egyptian Landscapes in Pompeian Gardens (Oxford University Press, 2019) is the first contextually-oriented monograph on Egyptian imagery in Roman households. Caitlín Eilís Barrett, Associate Professor of Classics at Cornell University, draws on case studies from Flavian Pompeii to investigate the close association between representations of Egypt and a particular type of Roman household space: the domestic garden. Through paintings and mosaics portraying the Nile, canals that turned the garden itself into a miniature "Nilescape," and statuary depicting Egyptian themes, many gardens in Pompeii offered ancient visitors evocations of a Roman vision of Egypt. Simultaneously faraway and familiar, these imagined landscapes made the unfathomable breadth of empire compatible with the familiarity of home. In contrast to older interpretations that connect Roman "Aegyptiaca" to the worship of Egyptian gods or the problematic concept of "Egyptomania," a contextual analysis of these garden assemblages suggests new possibilities for meaning. In Pompeian houses, Egyptian and Egyptian-looking objects and images interacted with their settings to construct complex entanglements of "foreign" and "familiar," "self" and "other." Representations of Egyptian landscapes in domestic gardens enabled individuals to present themselves as sophisticated citizens of empire. Yet at the same time, household material culture also exerted an agency of its own: domesticizing, familiarizing, and "Romanizing" once-foreign images and objects. That which was once imagined as alien and potentially dangerous was now part of the domus itself, increasingly incorporated into cultural constructions of what it meant to be "Roman." Featuring brilliant illustrations in both color and black and white, Domesticating Empire reveals the importance of material culture in transforming household space into a microcosm of empire. Ryan Tripp is adjunct history faculty for the College of Online and Continuing Education at Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices

Domesticating Empire: Egyptian Landscapes in Pompeian Gardens (Oxford University Press, 2019) is the first contextually-oriented monograph on Egyptian imagery in Roman households. Caitlín Eilís Barrett, Associate Professor of Classics at Cornell University, draws on case studies from Flavian Pompeii to investigate the close association between representations of Egypt and a particular type of Roman household space: the domestic garden. Through paintings and mosaics portraying the Nile, canals that turned the garden itself into a miniature "Nilescape," and statuary depicting Egyptian themes, many gardens in Pompeii offered ancient visitors evocations of a Roman vision of Egypt. Simultaneously faraway and familiar, these imagined landscapes made the unfathomable breadth of empire compatible with the familiarity of home. In contrast to older interpretations that connect Roman "Aegyptiaca" to the worship of Egyptian gods or the problematic concept of "Egyptomania," a contextual analysis of these garden assemblages suggests new possibilities for meaning. In Pompeian houses, Egyptian and Egyptian-looking objects and images interacted with their settings to construct complex entanglements of "foreign" and "familiar," "self" and "other." Representations of Egyptian landscapes in domestic gardens enabled individuals to present themselves as sophisticated citizens of empire. Yet at the same time, household material culture also exerted an agency of its own: domesticizing, familiarizing, and "Romanizing" once-foreign images and objects. That which was once imagined as alien and potentially dangerous was now part of the domus itself, increasingly incorporated into cultural constructions of what it meant to be "Roman." Featuring brilliant illustrations in both color and black and white, Domesticating Empire reveals the importance of material culture in transforming household space into a microcosm of empire. Ryan Tripp is adjunct history faculty for the College of Online and Continuing Education at Southern New Hampshire University.

Domesticating Empire: Egyptian Landscapes in Pompeian Gardens (Oxford University Press, 2019) is the first contextually-oriented monograph on Egyptian imagery in Roman households. Caitlín Eilís Barrett, Associate Professor of Classics at Cornell University, draws on case studies from Flavian Pompeii to investigate the close association between representations of Egypt and a particular type of Roman household space: the domestic garden. Through paintings and mosaics portraying the Nile, canals that turned the garden itself into a miniature "Nilescape," and statuary depicting Egyptian themes, many gardens in Pompeii offered ancient visitors evocations of a Roman vision of Egypt. Simultaneously faraway and familiar, these imagined landscapes made the unfathomable breadth of empire compatible with the familiarity of home. In contrast to older interpretations that connect Roman "Aegyptiaca" to the worship of Egyptian gods or the problematic concept of "Egyptomania," a contextual analysis of these garden assemblages suggests new possibilities for meaning. In Pompeian houses, Egyptian and Egyptian-looking objects and images interacted with their settings to construct complex entanglements of "foreign" and "familiar," "self" and "other." Representations of Egyptian landscapes in domestic gardens enabled individuals to present themselves as sophisticated citizens of empire. Yet at the same time, household material culture also exerted an agency of its own: domesticizing, familiarizing, and "Romanizing" once-foreign images and objects. That which was once imagined as alien and potentially dangerous was now part of the domus itself, increasingly incorporated into cultural constructions of what it meant to be "Roman." Featuring brilliant illustrations in both color and black and white, Domesticating Empire reveals the importance of material culture in transforming household space into a microcosm of empire. Ryan Tripp is adjunct history faculty for the College of Online and Continuing Education at Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices

Domesticating Empire: Egyptian Landscapes in Pompeian Gardens (Oxford University Press, 2019) is the first contextually-oriented monograph on Egyptian imagery in Roman households. Caitlín Eilís Barrett, Associate Professor of Classics at Cornell University, draws on case studies from Flavian Pompeii to investigate the close association between representations of Egypt and a particular type of Roman household space: the domestic garden. Through paintings and mosaics portraying the Nile, canals that turned the garden itself into a miniature "Nilescape," and statuary depicting Egyptian themes, many gardens in Pompeii offered ancient visitors evocations of a Roman vision of Egypt. Simultaneously faraway and familiar, these imagined landscapes made the unfathomable breadth of empire compatible with the familiarity of home. In contrast to older interpretations that connect Roman "Aegyptiaca" to the worship of Egyptian gods or the problematic concept of "Egyptomania," a contextual analysis of these garden assemblages suggests new possibilities for meaning. In Pompeian houses, Egyptian and Egyptian-looking objects and images interacted with their settings to construct complex entanglements of "foreign" and "familiar," "self" and "other." Representations of Egyptian landscapes in domestic gardens enabled individuals to present themselves as sophisticated citizens of empire. Yet at the same time, household material culture also exerted an agency of its own: domesticizing, familiarizing, and "Romanizing" once-foreign images and objects. That which was once imagined as alien and potentially dangerous was now part of the domus itself, increasingly incorporated into cultural constructions of what it meant to be "Roman." Featuring brilliant illustrations in both color and black and white, Domesticating Empire reveals the importance of material culture in transforming household space into a microcosm of empire. Ryan Tripp is adjunct history faculty for the College of Online and Continuing Education at Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices

Domesticating Empire: Egyptian Landscapes in Pompeian Gardens (Oxford University Press, 2019) is the first contextually-oriented monograph on Egyptian imagery in Roman households. Caitlín Eilís Barrett, Associate Professor of Classics at Cornell University, draws on case studies from Flavian Pompeii to investigate the close association between representations of Egypt and a particular type of Roman household space: the domestic garden. Through paintings and mosaics portraying the Nile, canals that turned the garden itself into a miniature "Nilescape," and statuary depicting Egyptian themes, many gardens in Pompeii offered ancient visitors evocations of a Roman vision of Egypt. Simultaneously faraway and familiar, these imagined landscapes made the unfathomable breadth of empire compatible with the familiarity of home. In contrast to older interpretations that connect Roman "Aegyptiaca" to the worship of Egyptian gods or the problematic concept of "Egyptomania," a contextual analysis of these garden assemblages suggests new possibilities for meaning. In Pompeian houses, Egyptian and Egyptian-looking objects and images interacted with their settings to construct complex entanglements of "foreign" and "familiar," "self" and "other." Representations of Egyptian landscapes in domestic gardens enabled individuals to present themselves as sophisticated citizens of empire. Yet at the same time, household material culture also exerted an agency of its own: domesticizing, familiarizing, and "Romanizing" once-foreign images and objects. That which was once imagined as alien and potentially dangerous was now part of the domus itself, increasingly incorporated into cultural constructions of what it meant to be "Roman." Featuring brilliant illustrations in both color and black and white, Domesticating Empire reveals the importance of material culture in transforming household space into a microcosm of empire. Ryan Tripp is adjunct history faculty for the College of Online and Continuing Education at Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices

Domesticating Empire: Egyptian Landscapes in Pompeian Gardens (Oxford University Press, 2019) is the first contextually-oriented monograph on Egyptian imagery in Roman households. Caitlín Eilís Barrett, Associate Professor of Classics at Cornell University, draws on case studies from Flavian Pompeii to investigate the close association between representations of Egypt and a particular type of Roman household space: the domestic garden. Through paintings and mosaics portraying the Nile, canals that turned the garden itself into a miniature "Nilescape," and statuary depicting Egyptian themes, many gardens in Pompeii offered ancient visitors evocations of a Roman vision of Egypt. Simultaneously faraway and familiar, these imagined landscapes made the unfathomable breadth of empire compatible with the familiarity of home. In contrast to older interpretations that connect Roman "Aegyptiaca" to the worship of Egyptian gods or the problematic concept of "Egyptomania," a contextual analysis of these garden assemblages suggests new possibilities for meaning. In Pompeian houses, Egyptian and Egyptian-looking objects and images interacted with their settings to construct complex entanglements of "foreign" and "familiar," "self" and "other." Representations of Egyptian landscapes in domestic gardens enabled individuals to present themselves as sophisticated citizens of empire. Yet at the same time, household material culture also exerted an agency of its own: domesticizing, familiarizing, and "Romanizing" once-foreign images and objects. That which was once imagined as alien and potentially dangerous was now part of the domus itself, increasingly incorporated into cultural constructions of what it meant to be "Roman." Featuring brilliant illustrations in both color and black and white, Domesticating Empire reveals the importance of material culture in transforming household space into a microcosm of empire. Ryan Tripp is adjunct history faculty for the College of Online and Continuing Education at Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices

Domesticating Empire: Egyptian Landscapes in Pompeian Gardens (Oxford University Press, 2019) is the first contextually-oriented monograph on Egyptian imagery in Roman households. Caitlín Eilís Barrett, Associate Professor of Classics at Cornell University, draws on case studies from Flavian Pompeii to investigate the close association between representations of Egypt and a particular type of Roman household space: the domestic garden. Through paintings and mosaics portraying the Nile, canals that turned the garden itself into a miniature "Nilescape," and statuary depicting Egyptian themes, many gardens in Pompeii offered ancient visitors evocations of a Roman vision of Egypt. Simultaneously faraway and familiar, these imagined landscapes made the unfathomable breadth of empire compatible with the familiarity of home. In contrast to older interpretations that connect Roman "Aegyptiaca" to the worship of Egyptian gods or the problematic concept of "Egyptomania," a contextual analysis of these garden assemblages suggests new possibilities for meaning. In Pompeian houses, Egyptian and Egyptian-looking objects and images interacted with their settings to construct complex entanglements of "foreign" and "familiar," "self" and "other." Representations of Egyptian landscapes in domestic gardens enabled individuals to present themselves as sophisticated citizens of empire. Yet at the same time, household material culture also exerted an agency of its own: domesticizing, familiarizing, and "Romanizing" once-foreign images and objects. That which was once imagined as alien and potentially dangerous was now part of the domus itself, increasingly incorporated into cultural constructions of what it meant to be "Roman." Featuring brilliant illustrations in both color and black and white, Domesticating Empire reveals the importance of material culture in transforming household space into a microcosm of empire. Ryan Tripp is adjunct history faculty for the College of Online and Continuing Education at Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices

Domesticating Empire: Egyptian Landscapes in Pompeian Gardens (Oxford University Press, 2019) is the first contextually-oriented monograph on Egyptian imagery in Roman households. Caitlín Eilís Barrett, Associate Professor of Classics at Cornell University, draws on case studies from Flavian Pompeii to investigate the close association between representations of Egypt and a particular type of Roman household space: the domestic garden. Through paintings and mosaics portraying the Nile, canals that turned the garden itself into a miniature "Nilescape," and statuary depicting Egyptian themes, many gardens in Pompeii offered ancient visitors evocations of a Roman vision of Egypt. Simultaneously faraway and familiar, these imagined landscapes made the unfathomable breadth of empire compatible with the familiarity of home. In contrast to older interpretations that connect Roman "Aegyptiaca" to the worship of Egyptian gods or the problematic concept of "Egyptomania," a contextual analysis of these garden assemblages suggests new possibilities for meaning. In Pompeian houses, Egyptian and Egyptian-looking objects and images interacted with their settings to construct complex entanglements of "foreign" and "familiar," "self" and "other." Representations of Egyptian landscapes in domestic gardens enabled individuals to present themselves as sophisticated citizens of empire. Yet at the same time, household material culture also exerted an agency of its own: domesticizing, familiarizing, and "Romanizing" once-foreign images and objects. That which was once imagined as alien and potentially dangerous was now part of the domus itself, increasingly incorporated into cultural constructions of what it meant to be "Roman." Featuring brilliant illustrations in both color and black and white, Domesticating Empire reveals the importance of material culture in transforming household space into a microcosm of empire. Ryan Tripp is adjunct history faculty for the College of Online and Continuing Education at Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices

Steven Guerra from the History of the Papacy podcast joins me for a look at the conversion of the Germanic peoples to Christianity. We give Wulfilas as an example, and will come back to this topic later. Christianity was a big step in Romanizing, it's worth it to take a closer look. Steven Guerra is the host of the History of the Papacy Podcast, and both of us are members of the Agora Podcast Network.A show by podcastnik.com — visit the site for all projects and news. ☞ Check out our new show, Past Access! (YouTube Link) ☜ Twitter @Travis J Dow | @Meet_Judith | @GermanyPodcast | @Podcastnik | Now in Arabic! — Facebook Podcastnik Page | History of Germany Page | Arabic Page — Instagram @podcastnik Podcastnik YouTube | Podcastnik Audio Podcast ★ Support: PayPal | Patreon | Podcastnik Shop ★ See acast.com/privacy for privacy and opt-out information.