Podcasts about severan

Monocle’s Tom Edwards is joined by serial entrepreneur Dumi Oburota to discuss the power of being present and of meaningful exchange. From his experiences in the music industry, nurturing the career of acclaimed British rapper Tinie Tempah to closing deals on his newly founded drinks brand Severan, Oburota tells us why he’s a firm believer in the magic of human connection.See omnystudio.com/listener for privacy information.

Denzel Washington stars as Emperor Macrinus in the epic new movie Gladiator II, but who exactly was this shadowy ruler of Rome?Join Tristan Hughes as he sits down with Dr Alex Imrie and Matilda Brown to explore the real story behind this lesser-known usurper of Rome, a North African-born knight who toppled the fratricidal tyrant Caracalla and took the throne for himself. Discover the dramatic and brutal events that shaped Macrinus' reign, including his conflict with the powerful women of the Severan dynasty and the fateful battles that sealed his fate. Presented by Tristan Hughes. The producer is Joseph Knight, audio editor is Aidan Lonergan. The senior producer is Anne-Marie Luff.The Ancients is a History Hit podcast.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here.All music courtesy of Epidemic Sound.

Record label boss and serial entrepreneur Dumi Oburota talks about his impressive career journey, from selling lollipops on the playground to playing a key role in the rise of prominent artists while starting multiple businesses along the way. Plus: we taste his high-end Blanc de Blancs Brut, the hero product from his latest venture, Severan Wines. See omnystudio.com/listener for privacy information.

Early in the third century, a small group of Greek Christians began to gain prominence and legitimacy as intellectuals in the Roman Empire. Examining the relationship that these thinkers had with the broader Roman intelligentsia, Jared Secord contends that the success of Christian intellectualism during this period had very little to do with Christianity itself. With the recognition that Christian authors were deeply engaged with the norms and realities of Roman intellectual culture, Secord examines the thought of a succession of Christian literati that includes Justin Martyr, Tatian, Julius Africanus, and Origen, comparing each to a diverse selection of his non-Christian contemporaries. Reassessing Justin's apologetic works, Secord reveals Christian views on martyrdom to be less distinctive than previously believed. He shows that Tatian's views on Greek culture informed his reception by Christians as a heretic. Finally, he suggests that the successes experienced by Africanus and Origen in the third century emerged as consequences not of any change in attitude toward Christianity by imperial authorities but of a larger shift in intellectual culture and imperial policies under the Severan dynasty. Original and erudite, Christian Intellectuals and the Roman Empire: From Justin Martyr to Origen (Penn State UP, 2020) demonstrates how distorting the myopic focus on Christianity as a religion has been in previous attempts to explain the growth and success of the Christian movement. It will stimulate new research in the study of early Christianity, classical studies, and Roman history. Benjamin Phillips is an MA student in History at Ohio University. His primary field is Late Antique Cultural and Intellectual History. 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

Early in the third century, a small group of Greek Christians began to gain prominence and legitimacy as intellectuals in the Roman Empire. Examining the relationship that these thinkers had with the broader Roman intelligentsia, Jared Secord contends that the success of Christian intellectualism during this period had very little to do with Christianity itself. With the recognition that Christian authors were deeply engaged with the norms and realities of Roman intellectual culture, Secord examines the thought of a succession of Christian literati that includes Justin Martyr, Tatian, Julius Africanus, and Origen, comparing each to a diverse selection of his non-Christian contemporaries. Reassessing Justin's apologetic works, Secord reveals Christian views on martyrdom to be less distinctive than previously believed. He shows that Tatian's views on Greek culture informed his reception by Christians as a heretic. Finally, he suggests that the successes experienced by Africanus and Origen in the third century emerged as consequences not of any change in attitude toward Christianity by imperial authorities but of a larger shift in intellectual culture and imperial policies under the Severan dynasty. Original and erudite, Christian Intellectuals and the Roman Empire: From Justin Martyr to Origen (Penn State UP, 2020) demonstrates how distorting the myopic focus on Christianity as a religion has been in previous attempts to explain the growth and success of the Christian movement. It will stimulate new research in the study of early Christianity, classical studies, and Roman history. Benjamin Phillips is an MA student in History at Ohio University. His primary field is Late Antique Cultural and Intellectual History. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Early in the third century, a small group of Greek Christians began to gain prominence and legitimacy as intellectuals in the Roman Empire. Examining the relationship that these thinkers had with the broader Roman intelligentsia, Jared Secord contends that the success of Christian intellectualism during this period had very little to do with Christianity itself. With the recognition that Christian authors were deeply engaged with the norms and realities of Roman intellectual culture, Secord examines the thought of a succession of Christian literati that includes Justin Martyr, Tatian, Julius Africanus, and Origen, comparing each to a diverse selection of his non-Christian contemporaries. Reassessing Justin's apologetic works, Secord reveals Christian views on martyrdom to be less distinctive than previously believed. He shows that Tatian's views on Greek culture informed his reception by Christians as a heretic. Finally, he suggests that the successes experienced by Africanus and Origen in the third century emerged as consequences not of any change in attitude toward Christianity by imperial authorities but of a larger shift in intellectual culture and imperial policies under the Severan dynasty. Original and erudite, Christian Intellectuals and the Roman Empire: From Justin Martyr to Origen (Penn State UP, 2020) demonstrates how distorting the myopic focus on Christianity as a religion has been in previous attempts to explain the growth and success of the Christian movement. It will stimulate new research in the study of early Christianity, classical studies, and Roman history. Benjamin Phillips is an MA student in History at Ohio University. His primary field is Late Antique Cultural and Intellectual History. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Early in the third century, a small group of Greek Christians began to gain prominence and legitimacy as intellectuals in the Roman Empire. Examining the relationship that these thinkers had with the broader Roman intelligentsia, Jared Secord contends that the success of Christian intellectualism during this period had very little to do with Christianity itself. With the recognition that Christian authors were deeply engaged with the norms and realities of Roman intellectual culture, Secord examines the thought of a succession of Christian literati that includes Justin Martyr, Tatian, Julius Africanus, and Origen, comparing each to a diverse selection of his non-Christian contemporaries. Reassessing Justin's apologetic works, Secord reveals Christian views on martyrdom to be less distinctive than previously believed. He shows that Tatian's views on Greek culture informed his reception by Christians as a heretic. Finally, he suggests that the successes experienced by Africanus and Origen in the third century emerged as consequences not of any change in attitude toward Christianity by imperial authorities but of a larger shift in intellectual culture and imperial policies under the Severan dynasty. Original and erudite, Christian Intellectuals and the Roman Empire: From Justin Martyr to Origen (Penn State UP, 2020) demonstrates how distorting the myopic focus on Christianity as a religion has been in previous attempts to explain the growth and success of the Christian movement. It will stimulate new research in the study of early Christianity, classical studies, and Roman history. Benjamin Phillips is an MA student in History at Ohio University. His primary field is Late Antique Cultural and Intellectual History. Learn more about your ad choices. Visit megaphone.fm/adchoices

Early in the third century, a small group of Greek Christians began to gain prominence and legitimacy as intellectuals in the Roman Empire. Examining the relationship that these thinkers had with the broader Roman intelligentsia, Jared Secord contends that the success of Christian intellectualism during this period had very little to do with Christianity itself. With the recognition that Christian authors were deeply engaged with the norms and realities of Roman intellectual culture, Secord examines the thought of a succession of Christian literati that includes Justin Martyr, Tatian, Julius Africanus, and Origen, comparing each to a diverse selection of his non-Christian contemporaries. Reassessing Justin's apologetic works, Secord reveals Christian views on martyrdom to be less distinctive than previously believed. He shows that Tatian's views on Greek culture informed his reception by Christians as a heretic. Finally, he suggests that the successes experienced by Africanus and Origen in the third century emerged as consequences not of any change in attitude toward Christianity by imperial authorities but of a larger shift in intellectual culture and imperial policies under the Severan dynasty. Original and erudite, Christian Intellectuals and the Roman Empire: From Justin Martyr to Origen (Penn State UP, 2020) demonstrates how distorting the myopic focus on Christianity as a religion has been in previous attempts to explain the growth and success of the Christian movement. It will stimulate new research in the study of early Christianity, classical studies, and Roman history. Benjamin Phillips is an MA student in History at Ohio University. His primary field is Late Antique Cultural and Intellectual History. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/italian-studies

Early in the third century, a small group of Greek Christians began to gain prominence and legitimacy as intellectuals in the Roman Empire. Examining the relationship that these thinkers had with the broader Roman intelligentsia, Jared Secord contends that the success of Christian intellectualism during this period had very little to do with Christianity itself. With the recognition that Christian authors were deeply engaged with the norms and realities of Roman intellectual culture, Secord examines the thought of a succession of Christian literati that includes Justin Martyr, Tatian, Julius Africanus, and Origen, comparing each to a diverse selection of his non-Christian contemporaries. Reassessing Justin's apologetic works, Secord reveals Christian views on martyrdom to be less distinctive than previously believed. He shows that Tatian's views on Greek culture informed his reception by Christians as a heretic. Finally, he suggests that the successes experienced by Africanus and Origen in the third century emerged as consequences not of any change in attitude toward Christianity by imperial authorities but of a larger shift in intellectual culture and imperial policies under the Severan dynasty. Original and erudite, Christian Intellectuals and the Roman Empire: From Justin Martyr to Origen (Penn State UP, 2020) demonstrates how distorting the myopic focus on Christianity as a religion has been in previous attempts to explain the growth and success of the Christian movement. It will stimulate new research in the study of early Christianity, classical studies, and Roman history. Benjamin Phillips is an MA student in History at Ohio University. His primary field is Late Antique Cultural and Intellectual History. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

In this episode, Zofia interviews Dr Alex Imrie about the historical context and impact of the Severan dynasty on the Roman Empire and beyond. We unpack how the dysfunctional family engaged with each other and the tumultuous world of politics and warfare around them while trying to connect to a human center. Dr Imrie is a Tutor in Classics at the University of Edinburgh and the National Outreach Co-ordinator for the Classical Association of Scotland (CAS). His doctoral work focused on the Constitutio Antoniniana (Antonine Constitution), and he has since published widely on the Severans. To get in touch with Alex, you can find him on Twitter @AlexImrie23 or edinburgh.academia.edu/AlexImrieIn the interview, we discuss his publication on Caracalla's supposed use of the Macedonian phalanx, which you can read more about HERE. To find out more about the CAS and register for upcoming 2023 programmes, please check out their website: https://cas.wp.st-andrews.ac.uk/To get in touch and find out more:Find us on InstagramSupport us through Patreon Buy our merch on RedbubbleExplore more resources and topics about the ancient world on ArchaeoArtistMusic by the wonderfully talented Chris SharplesImage credits: cover illustration by Zofia GuertinIf you'd like to get in touch, email at twofriendstalkhistory@gmail.com. 

Hello Interactors,Last week's post on Karl Marx introduced issues he had with the Scottish philosopher and so-called father of economics, Adam Smith. I found myself digging into Smith's life and work before his contributions to economics. Which, as history shows, was barely recognized until 1942. His name is now more popular than ever. As interactors, you're special individuals self-selected to be a part of an evolutionary journey. You're also members of an attentive community so I welcome your participation.Please leave your comments below or email me directly.Now let's go…MAKING SENSE OF THE SENSESVisiting his grandfather in Strathenry, the four-year boy wandered to the banks of the River Leven. He was a weak boy, shy, and prone to talking to himself. He'd lost his father three months before he was born and was being raised by his mother, whom he adored, alone.When the boy did not return to his grandfather's home, he and his mother went looking. Surely in a panic assuming the worst, they soon encountered a man who had just witnessed something suspicious. He had come across a group of nomadic people heading toward a nearby town that included a woman struggling to hold onto a screaming child.A search crew was dispatched immediately. And there, in the town of Leslie, nearly a mile from Strathenry, the woman was spotted with the boy. As the crew approached the woman, she dropped the screaming child who ran to his saviors. The crew then returned the boy to his mother. He never left her side again. He did, however, like keeping to himself until the day he died. And he never stopped talking to himself either. It's hard to know if he was traumatized by that event, but it didn't stop him from becoming one of Scotland's most famous academics. Had that group of nomads managed to kidnap that young boy, the founding father of economics would not have been Adam Smith.Smith was born in 1723, entered school in at age six, and began learning Latin as early as 1733, age ten. He was sent to one of the best secondary schools in Scotland, the Burgh School in Kirkcaldy. Kirkcaldy was a port town with a population of 1500 people. Though Smith was shy and kept to himself, he was nonetheless engaged and observant. He kept track of the town's activities and was familiar with some of its local characters. The town was home to shippers and traders and thus full of tall tales from journey men and smugglers.It also had multiple nail manufacturers that young Adam liked to visit. It was there and then he was first exposed to division of labor and how the value of labor was compensated. Nailers, he observed, were paid in nails which they would then exchange for other goods at local stores. Perhaps these observations, and his high marks in mathematics and classics, were the first seeds to grow as he entered the University of Glasgow in 1737 at the ripe age of 14.Smith continued his studies in mathematics and Latin but added Greek and Moral Philosophy. This was the glimmering beginnings of the enlightenment and he himself was about to be enlightened. His math professor was Robert Simson, an eccentric man made famous through Europe as the “Restorer of Grecian Geometry”, as his tombstone reads. The Simson line in geometry is named after him and he also noted a curious relationship among Fibonacci numbers. As the values increase, the ratio of adjacent numbers approaches the golden ratio of 1.6180... But his most influential professor was Thomas Hutcheson, his Moral Philosophy instructor – a discipline Smith went on to become famous for himself.But when Smith was in school, Hutcheson was the popular one in Britain. He was one of Britain's premiere moralists and key figure in a long line of Scottish Enlightenment thinkers, including his professor, Thomas Locke. He was also the first professor in Glasgow to lecture in the native tongue of his students and not in Latin. This alone made him an easy target among conservative faculty, but it was what he was teaching that really rattled them.Hutcheson believed, contrary to the established and prevailing belief, human action does not descend from the will of God, but from one's own mind. And even then, we have little to no control over our own actions but are instead influenced by our complex interactions with people and place.He believed we form images and beliefs in our mind by sensing the environment around us through our five physical senses. We then formulate ideas which lead to feelings either pleasure or pain. This, in turn, leads to the creation of other senses internal to our mind – though still interrelated and interdependent on our five external senses. He believed there are many mental senses generated, but three emerged as particularly notable – especially as we learn more of Adam Smith's own philosophies.The first is a public sense for the happiness of others and the pleasure it brings, but also the sadness that comes with observing misery in others. The second is the moral sense upon reflection of our own good or evil, and perceived good or evil in others, and the feelings of pleasure or pain that ensue. And the third is a sense of honor that comes from the admiration from others who observe the good in us for the positive actions we may have taken – the very actions of which are necessary for sensing the pleasure that comes when seeing others are happy.Hutcheson observed these emotions are not willed. We cannot will ourselves into happiness, but we can will ourselves to take actions that create public conditions that enable feelings of pleasure to arise. These pleasurable feelings arise, as a moral sense, out of complex interactions among others, to instill a public sense of pleasure, which upon reflection of our own behavior instills pleasure in us as a sense of honor. Good behavior toward ourselves and toward others makes us and others feel good. We are all then rewarded with a sense of honor which in turn motivates more good behavior.A SENTIMENTAL MOOD FROM A PRUDE DUDEHutcheson's ideas shock the religious establishment who believed goodness can only come through getting in the good graces with God through worship. One 19th-century biographer noted Hutcheson was “bitterly attacked by the older generation outside the walls of the College as a ‘new light' fraught with dangers to all accepted beliefs, and at the same time worshipped like an idol by the younger generation inside the walls, who were thankful for the light he brought them, and had no quarrel with it for being new.”His views were also in opposition to another influential philosophical figure during these times, Thomas Hobbes, who believed our will to act was rooted not in altruism, but in selfishness and egoism. Though Hutcheson admitted there is virtue in tempered self-love, taken to an extreme could erode not only one's moral sense, but also public sense and a reciprocal sense of honor. Clearly, Hobbesian beliefs made their way into colonial America and are present in cultural norms and beliefs today, especially in the neoliberal tradition that helped pull Smith, and the single occurrence of the words ‘invisible hand', from obscurity.But many of Hutcheson's teachings also made their way to colonial America. His book, Inquiry into the Original of Our Ideas of Beauty and Virtue, was used as a textbook at Harvard in the 1730s. It included familiar U.S. declaration of independence constructs, like “unalienable rights are essential Limitations in all Governments” (his italics) and the public has a right to resist oppressive governments. The professor of Moral Philosophy at the College of Philadelphia, Francis Alison, was a student of Hutcheson and three signers of the U.S. Declaration of Independence were Alison's students, Thomas McKean, George Read, and James Smith.But Hutcheson's most famous student became Adam Smith. And his fame and impact are attributed to the teachings and reading of Francis Hutcheson. Smith's primary contribution to philosophy extended Hutcheson's ideas of ‘senses' in his book, Theory of Moral Sentiments, that was written in 1759, seventeen years before his more popular economic treatise, Wealth of Nations. Smith believed that when we see another suffer, it makes an ‘impression of our own senses' by relating to a similar situation in which we've been in. He writes, “we enter as it were into his body, and become in some measure the same person”.These feelings of sympathy are expanded on in later revisions of his theories to address injustice. If one witnesses an act of injustice, one feels sympathy with the victim but not with the perpetrator. This is grounds for punishment against the perpetrator. Smith writes, “All men, even the most stupid and unthinking, abhor fraud, perfidy, and injustice, and delight to see them punished.” He continues that as true as this may be, there's a tendency not to attribute this to a necessary condition of a society. He adds, “But few men have reflected upon the necessity of justice to the existence of society, how obvious soever that necessity may appear to be.”This sentiment was directed toward politicians (or statesmen) and industrialists (or projectors, people who build projects) in a document that predates Wealth of Nations but contains its central themes. Smith writes, “Man is generally considered by statesmen and projectors as the materials of a sort of political mechanics. Projectors disturb nature in the course of her operations on human affairs, and it requires no more than to leave her alone and give her fair play in the pursuit of her ends that she may establish her own designs…Little else is required to carry a state to the highest degrees of affluence from the lowest barbarism but peace, easy taxes, and a tolerable administration of justice; all the rest being brought about by the natural course of things.”Smith no doubt was a free market and free trade advocate, but also preached modesty, temperance, and justice. And he routinely ran to the defense of those with lesser means or who were victims of injustice. For example, when wealthy consumers of foreign garments sought Smith's support in abolishing a ban on imported yarn, he surprised many by supporting the embargo. And it wasn't the flax farmers or domestic yarn corporations he was protecting, but the women living and spinning yarn in their homes scattered across the country.And in the Wealth of Nations, he defends the right for poor people in cities to earn enough to by clothes and shoes fit enough to blend in with society. He writes, “But in the present times, through the greater part of Europe, a creditable day-labourer would be ashamed to appear in public without a linen shirt…in the same manner, has rendered leather shoes a necessity of life in England. The poorest creditable person of either sex would be ashamed to appear in public without them.”Smith also suggested sumptuary laws, taxes on consumable high-end goods, to limit luxurious or immodest behavior. He writes, “The high price of such commodities does not necessarily diminish the ability of the inferior ranks of people to bring up families. Upon the sober and industrious poor, taxes upon such commodities act as sumptuary laws, and dispose them either to moderate, or to refrain altogether from the use of superfluities which they can no longer easily afford.”For an economy and a society to function well, Smith believed, one must put themselves in the shoes of others and act in accordance to bring about the three internal senses Hutcheson spoke of: a public sense for the happiness of others, a moral sense to reflect on the good feelings that come with doing good things, and a sense of honor that comes when others admire you for your good intentions and actions.WAS THE SENTIMENTALIST AN ENVIRONMENTALIST?Smith's insight into markets, especially in the dawning of the industrial age, was that technology helped to reduce the price of goods making them affordable to more and more people. This increased the flow of money to manufacturers to buy more capital goods, like machines and energy, thus reducing the need for, and time needed to, produce handcrafted goods. This created a win-win situation for the society at large so long as people cooperated and were sympathetic to each other's needs through trust in each other, business, and the government.This was not something Smith believed should be left to a free-wheeling, laissez-fare market economy free of interventions. Smith believed three conditions were necessary for an effective economy and with each he paired a moral value:* State-Justice: “Commerce and manufacturers” he wrote, “can seldom flourish long in any state which does not enjoy a regular administration of justice…” This is achieved, he believed, through the administration of laws that inspire security through enforceable regulation and redistribution of tax derived revenues. For Smith, trust in government is a requisite for a healthy economy.* Market-Liberty: “Trade opens a new market…” The “causes seem to be: the liberty of trade…notwithstanding some restraints…”, he said. The freedom to create, market, and compete on value or price, comes with prudence and protection from monopolies. He wrote, “It is thus that the single advantage which the monopoly procures to a single order of men is in many different ways hurtful to the general interest of the country.”* Community-Benevolence: It is here Smith relies on his philosophy of ‘moral sentiments” and a shared commitment to each other across a community. To do so, he, albeit naively, admits, “many reputable rules and maxims for the conduct of human life, must have been laid down and approved of by common consent…” The Dutch economic pluralist, Irene van Severan, reminds us that social economists may refer to this as ‘group cohesiveness' or ‘social cohesion', institutional economists might call it ‘the management of common pool resources', and some feminists economists might simply call it ‘caring'.There is much debate on whether Smith would attribute the same care and moral sentiments to other animals and the natural environment. I suspect he would have. I would imagine over exploitation or seemingly extravagant indulgences to benefit a few, or even many, would have been met with questions of reciprocity, modesty, benevolence, and prudence. He would have walked in the shoes of those hurt by economic, environmental, or social exploits and demanded justice be served.At the same time, Smith encouraged industry, consumerism, and growth, albeit restrained, yet all three are the engines of our environmental demise. Could it be Smith's social cohesion is an unachievable ideal beyond groups of a certain size? Perhaps free trade among industrious people has its limits beyond a certain scale or application of technology. Then again, he may look at the innovation curves of renewable energy, signs of an invigorated green economy, and declare the liberty of market competition is again leading to a better future for all. It also wouldn't be lost on him that it was the state funded subsidies that helped feed that momentum. At the same time, he likely would have been screaming for a carbon and luxury goods tax long ago.I think there are lessons to be drawn from Smith, and his mentor Hutcheson, that could be used to frame a green, moral, or circular economy, just as the neoliberals from the 1940s to now drew from Smith for the economic systems we currently have.I do wonder if that kidnapping incident as a four-year-old indeed scared him into a need to feel secure. He never married and lived with his mom, in the same house he grew up in, until the day she and he died. I can imagine he must have ‘walked in the shoes' of those poor nomadic people as an adult and surely felt moral sentiments – maybe even empathy. He might have even imagined himself walking alongside them had he been captured. He may have, in his own words, “entered as it were into his body, and become in some measure the same person”.Did that incident motivate him to pursue the path he did, to ensure his own fate, and to devise philosophies and theories that allowed for the least suffering of the most people? He envisioned, as he wrote in Wealth of Nations, that “No society can surely be flourishing and happy of which by far the greater part of the numbers are poor and miserable.” That vision may be naïve, and perhaps not be achievable, but the path toward it is a worthy moral sentiment. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

The short answer to what MetaModern spirituality is that it is what comes after New Age spirituality. The New Age, popular from the 1970's onwards, was strong in the sense that its progressive outlook brought together all the various spiritual traditions of the world, but weak in the sense that it was rather shallow and whimsical in this approach. The MetaModern view keeps the openness to the rich variety of traditions and practices from around the world but makes a point of situating that within the rigour of the scientific method and the potency of sustained and faithful practice of traditional spiritual techniques. Brendan Graham Dempsey is a writer whose work focuses on the meaning crisis and the nature of spirituality in metamodernity. He earned his BA in Religious Studies from the University of Vermont and his MA in Religion and the Arts from Yale University. He lives in Greensboro Bend, Vermont, where he runs the holistic retreat center Sky Meadow. He is known to sometimes answer to the names Julian, A. Severan, Sadie Alwyn Moon, and others… He moderates a Facebook group called MetaModern Spirituality.   To find out more about Brendan's work please visit: https://www.brendangrahamdempsey.com/   For more information about my work please visit www.bodyheartmindspirit.co.uk   To hear more of my music please visit my soundcloud page www.soundcloud.com/ralphcree   My youtube channel is https://www.youtube.com/channel/UCUfQp5jM16pPB7QX2zmMYbQ   My Facebook page is www.facebook.com/bodyheartmindspirituk/   My Evolving Spiritual Practice Podcast can be found on all major podcast platforms P and C owned by Ralph Cree 2022 ​

V ságe o vikingskej pomste princa Amletha ide o omnoho viac ako len "conanovský" príbeh pomsty. Napríklad aj o to aké je to vyrastať s neprítomným otcom. Ak sa ti páči obsah, ktorý tvoríme, chceš našu snahu oceniť a pomôcť tomuto projektu napredovať, tvojmu daru budeme vďační na: SK0283605207004206569938

Poďte Do kina, čaká vás Severan aj Fantastické zvery! Islandská legenda inšpirovala Shakespeareho keď písal Hamleta, teraz sa stala inšpiráciou na parádny film Severan, čo je to zač, povedia v rozšírenej recenzii Juraj Malíček s Petrom Konečným. Preberú tretie Fantastické zvery: Tajomstvá Dumbledora, Atlas vtákov v ktorom hviezdi Miroslav Donutil a upozornia na nová film Richarda Linklatera, aj na vynikajúci animák Cez hranicu. Aj tento týždeň máme v kinách výborné filmy, vypočujte si o nich viac.

Following two assassinations and two executions, the title of Roman Emperor fell to Alexander Severus. He was one of the youngest to ever hold this title, and he was to be the final emperor of the Severan Dynasty. But who was making the decisions? In this episode we hear about the thirteen year reign of this young emperor, and examine the intriguing figure of his mother and advisor, Julia Mamaea. Matilda Brown, PhD student at the University of Edinburgh, is back on the Ancients to take us through the final years of the Severan dynasty, busting myths along the way. See acast.com/privacy for privacy and opt-out information.

Yksi kirjanpidon ajantasaisuuden este on, ettei matkalaskuja saada ajallaan kirjanpitoon. Työntekijöitä voi joutua muistuttelemaan niistä jopa useita kertoja. Severan avainasiakasvastaava Kalle Rapilla on vinkki siihen, miten matkalaskut saadaan kirjattua nopeammin. Ani Rumpu jututtaa.

On tärkeää mitata tekemistä. Miten muuten voi tietää tekeekö oikeita asioita? Raportoinnissa voi kuitenkin tulla vauhtisokeaksi ja mitata vähän kaikkea. Severan avainasiakasvastaava Kalle Rapi neuvoo valitsemaan vain muutamia avainlukuja. Raportoinnin saloista ottaa selvää Ani Rumpu.

Yrityksen menestyksen seuraaminen on tärkeää aina, mutta varsinkin tiukkoina aikoina. Reaaliaikainen kateseuranta pitää yrittäjän ajan tasalla yrityksen todellisesta tilanteesta; mikä asiakas tai projekti on kannattava, mikä taas syö kannattavuutta. Toiminnanohjausjärjestelmä Severan tuoteasiantuntija Jukka Markkanen opastaa asiakkaitaan lähes viikottain reaaliaikaiseen menestyksen seurantaan. Toimittajana Ani Rumpu.

In this episode, we'll explore Damnatio Memoriae and the Severan Tondo.For more information visit, https://www.khanacademy.org/humanities/ancient-art-civilizations/roman/beginners-guide-rome/a/damnatio-memoriaeroman-sanctions-against-memory

Joe Severan, Co-Founder & Lab Director at American Environment Testing Laboratory, speaks on how the core sampling industry has suffered through the #pandemic, what pivots helped them scale and advice on working with government contracts. https://www.salesbizshow.comhttps://www.aetlab.comChannelsBuzzsprout: https://www.buzzsprout.com/815311/Spotify: https://open.spotify.com/show/2aggw0Lauz2llgPIKR9yIrApple: https://podcasts.apple.com/us/podcast/salesbiz/id1495942048Youtube: https://youtube.com/channel/UCxovuwxWT1lOHvI6COWivbQInstagram: @mikepetrosyanhttps://www.instagram.com/mikepetrosyan/https://www.instagram.com/salesbizshow/LinkedINhttps://www.linkedin.com/in/mikepetrosyan/https://www.linkedin.com/company/american-environmental-testing-laboratory/Twitter @mike_petrosyanhttps://twitter.com/mike_petrosyan

The Severan dynasty was founded in 193CE by Septimius Severus, but in many ways it was his wife Julia Domna and her sister Julia Maesa who would guide the family, both powerful augustae and instrumental in securing their family’s imperial position. Part X of 'Empresses of Rome' Guest: Dr Emma Southon (Historian and author of 'A Fatal Thing Happened on the Way to the Forum').

193 - 222 - There were Five Good Emperors and then there seemed to be none. Just how did the quality of the Princeps decline so dramatically and what pressures were responsible for making it happen?

Este episodio se titula – La División.Empiezo con una cita de un hombre conocido por los eruditos como Seudó o Falso Dionisio el Areópago. En un comentario sobre los nombres de Dios que el escribió...El Uno es una Unidad que es la Fuente unificadora de toda unidad y una Esencia Super-Esencial, una Mente más allá del alcance de la mente y una Palabra más allá de la expresión, eludiendo el Discurso, la Intuición, el Nombre y todo tipo de ser. Es la Causa Universal de la existencia mientras que Sí mismo no existe, porque está más allá de todo Ser y tal que sólo El podría dar una revelación de Sí mismo.Si eso suena más como algo que se le ocurrió a un gurú Oriental, no te preocupes, tienes razón. Dionisio no se llama Seudo o Falso por nada.Llegaremos a él un poco más adelante en este episodio.A finales del 5º y 6º siglo vieron importantes acontecimientos en la iglesia Oriental. Es la época del Emperador Bizantino, Justiniano. Pero 2 contemporáneos suyos también hicieron importantes contribuciones a las instituciones más importantes de la iglesia medieval en el Occidente. Uno de ellos que ya hemos mencionado en breve, el otro al que mas adelante dedicaremos un episodio; Benedicto de Nursia y el Papa Gregorio Magno.A finales del 6º siglo, las características únicas de las iglesia Oriental y occidental se habían incorporado en dos tradiciones diferentes. Mientras que el Occidente se mantuvo leal al patrón que se conservaba en Roma, en el Oriente surgieron 3 diferentes direcciones.Los principales Consejos celebrados en Éfeso y Calcedonia para decidir la cuestión planteada por el debate entre Cirilo de Alejandría y Nestóreo, obispo de Constantinopla, sobre la naturaleza de Cristo, produjeron una división en 3 direcciones en la iglesia Oriental. Esas divisiones continúan hasta el día de hoy y se ven en lo que se llama el . . .(1) Iglesia Ortodoxa de Calcedonia o Bizantina(2) Los llamados Monofisitas o Ortodoxos Orientales, que siguen la línea teológica de Cirilo y(3) La Iglesia Nestoriana del Oriente.Sin entrar en todos los pequeños detalles de los debates, basta con decir que la Iglesia Oriental no estaba satisfecha con la fórmula de inspiración Occidental que describe la naturaleza de Jesús adoptada en el Concilio de Calcedonia en 451. En un escenario que nos recuerda lo que sucedido durante y después del primer consejo en Nicea en el año 325, mientras que concluyeron el consejo de Calcedonia con un credo acordado, algunos obispos más tarde se quejaron y no les pareció la manera que había sido redactada. A los obispos Orientales que se seguían a Cirilo, Calcedonia sonaba demasiado Nestoriano para tragar. Calcedonia decía que Jesús era "1 persona en 2 naturalezas." Los obispos que se quejaron querían alterarlo para decir que estaba "empezó de 2 naturalezas" antes de la encarnación, pero después de que él tenía 1 sola naturaleza.Ahora, para aquellos que han estado escuchando varios de estos podcasts en uno tras otro en lugar de escucharlos espaciados durante varias semanas, sé que esto es repetitivo. En un breve resumen permítanme recapitular las opiniones de Cirilo y Nestóreo. En cuanto a cómo entender quién es Jesús; es decir, cómo Sus identidades como Dios y Hombre se relacionan entre sí...Cirilo dijo que era a la vez Dios y Hombre, pero que lo divino abrumo tanto al ser humano que se volvió prácticamente sin sentido. La analogía era que su humanidad era una gota de tinta en el océano de Su divinidad. Por lo tanto, María, era Theotokos – la madre de Dios.Nestóreo, se enojó con ese título, diciendo que María era la madre humana de Jesús que se convirtió en el medio por el cual Jesús era humano, pero que no debía ser llamada la madre de Dios. Nestóreo dijo que Jesús era humano y divino, y enfatizó su humanidad y el papel que desempeñó en la redención de los pecadores perdidos.Debido a que Nestóreo reaccionó a lo que él consideraba la posición aberrante de Cirilo, y debido a que carecía de tacto y no sabía cuándo callarse, sus oponentes afirmaron que el enseñaba que Jesús no era sólo de 2 naturalezas, sino que era 2 personas que vivían en el mismo cuerpo. Por esa razón fue condenado como hereje.Pero cuando el Consejo de Calcedonia finalmente emitió su posición oficial sobre lo que era la ortodoxia Cristiana con respecto a la persona y la naturaleza de Cristo, Nestóreo dijo que sólo habían articulado lo que siempre había enseñado.Así que no es de extrañar que los obispos post-Calcedonia con el enfoque de Cirilo rechazaran Calcedonia. Su punto de vista dejaba a la humanidad de Cristo como una dimensión abstracta e impersonal de Su naturaleza. Debido a que hacían TANTO hincapié en Su deidad, al costo de su humanidad, fueron marcados como "Monofisitas." Tristemente, así como los que se etiquetaron como Nestorianos no eran heréticos como el nombre llegó a significar, el término Monofisismo también es inexacto porque no negaron la humanidad de Jesús.El prefijo Griego mono implica "sólo una" naturaleza. Un mejor descriptor es la henofísita. Hen- es el prefijo Griego que significa uno, pero sin el limitador "único".Pero la reacción Oriental a Calcedonia no fue solamente teológica; también fue nacionalista. ¡La iglesia en Egipto entró en rebelión después del Concilio porque su patriarca Dioscuros fue depuesto!Luego, en el Canon 28 del credo del Concilio, Constantinopla fue elevada como segunda ante Roma en términos de prestigio, por lo tanto Alejandría y Antioquía se molestaron porque habían sido despreciados. Aquellos obispos que apoyaron a Calcedonia fueron etiquetados como "Melquitas", que significa monarquitas, porque apoyaban a la Iglesia Imperial.Hemos observado que mientras el Emperador Occidental ya no existía en este momento, y por esa razón el Papa Romano se mantuvo como una especie de figura solitaria que lideraba en el Occidente, el Emperador Oriental en Constantinopla todavía tenía una tremenda autoridad en la Iglesia. Por lo tanto, podríamos preguntarnos por qué no intervinieron para resolver el asunto sobre la naturaleza de Cristo. Querían hacerlo. A varios de ellos les hubiera gustado repudiar Calcedonia, pero sus manos estaban atadas, porque había una parte del Consejo que querían mantener: El Canon 28, estableciendo a Constantinopla como técnicamente segunda después de Roma, pero en realidad, iguales.Ahora, mientras estudiaba el material que sigue a los debates entre los Henofisitas y los de Calcedonia me encontré con la imposible tarea ver cómo relatarlo sin aburrirlos. Pasé bastante tiempo trabajando, editando, re-editando, eliminando, restaurando y eliminando de nuevo antes de decidir decir que en el Este durante el 5º y 6º siglo, casi todo el mundo estaba metido en este debate. Emperadores, obispos, patriarcas, metropolitanos, monjes, sacerdotes y la gente común. Hay palabras técnicas como Encyclion, Henoticon, Severan, Acacian que se emplean para definir las diferentes partes tomadas en el debate, y para aquellos que intentaron forjar un punto medio. Déjenme decirles - Esos tipos fracasaron miserablemente en el trabajo de encontrar un punto medio. Fueron destrozados por ambos lados.En cuanto al largo debate sobre la naturaleza de Cristo en Oriente, Everett Ferguson dice que la ironía es que los Calcedonistas, los Henófisitas y la Iglesia del Oriente estaban realmente tratando de decir lo mismo sobre Jesús. De alguna manera era al mismo tiempo 2 cosas, pero un solo individuo. Sus diferentes puntos de partida dieron diferentes formulaciones que sus oponentes no podían aceptar por razones teológicas y no lo harían por razones políticas.Cambio de dirección: Alrededor del año 500 uno de los pensadores más influyentes en la espiritualidad Ortodoxa Griega hizo su marca, Seudo-Dionisio el Areopagita. Su verdadero nombre es desconocido. Afirmó ser Dionisio, uno de los conversos Atenienses de Pablo mencionados en Hechos 17. Sus contemporáneos aceptaron sus escritos como legítimos. Ahora sabemos que no lo eran.Seudo-Dionisio combinó el Cristianismo y el Neoplatonismo en una teología mezclada que atrajo tanto a los Calcedonistas como a los Henófisistas. Probablemente porque cuando lo lees interiormente dices, "¿Qué?" pero tenías que asentar con tu cabeza diciendo lo increíble que era para que no parecieras tonto. Es como cuando leo o escucho a Stephen Hawking hablando elocuentemente de alguna tangente de de la Astrofísica; Yo digo, "¡Wow! ¡Ese tipo es brillante!" Pero no me pidas que te explique lo que acabo de oír. Habla inglés, pero también podría haber sido antiguo Acadio.Además de ser un Neoplatonista, Seudo-Dionisio también era un místico, es decir, alguien que afirmaba haber tenido una experiencia de unión con Dios, no sólo con un profundo sentido de conexión con El, sino una unión real con la esencia de la deidad. Seudo-Dionisio se convirtió en el autor de una rama del misticismo Cristiano que fue enormemente influyente en el Cristianismo Oriental. Cuando su obra fue traducida al Latín en el 9º siglo, se convirtió en influyente en el Occidente también.Los escritos de Seudo-Dionisio enfatizaban una tendencia ya encontrada en autores Cristianos Griegos como Orígenes, Atanasio, y Gregorio de Nyssa que decían que el objetivo de la salvación humana era una manera en que los humanos fueran hecho divinos.Tenemos que tener cuidado aquí, porque tan pronto como digo eso, todos los Cristianos Occidentales dicen: "¡Espera! ¿¡¿¡¡¿Qué?!!?!? Retrocede el camión Juanito... Creo que acabamos de atropellar algo".Hay en la Ortodoxia Oriental una comprensión diferente de la salvación del Catolicismo Romano y el Protestantismo Clásico.La Ortodoxia Oriental entiende que los salvos están destinados a un nivel de gloria en el cielo que está en un orden de existencia que sólo puede describirse apropiadamente como divino.No; los humanos no se convierten en dioses; no como el único Dios Creador verdadero. Pero fueron creados a Su imagen y serán restaurados y completados a esa imagen para que sean tan PARECIDOS a Dios como un ser creado pueda serlo y aún no ser Dios.Esta cuasi-deificación se logra mediante la purificación, la iluminación y la perfección, que significa unión con Dios, que se convirtió en las tres etapas de la iluminación defendidas por el misticismo clásico.Bien, quédate conmigo un momento mientras que vamos mas profundo. Seudo-Dionisio identificó tres etapas en cómo alguien que busca la plenitud de la salvación puede describir a Dios:1) Darle un nombre fue una teología afirmativa.2) Negar ese nombre era teología negativa. Y...3) Luego conciliar la contradicción mirando más allá del lenguaje fue la teología superlativa.El camino de la negación condujo a la contemplación que marca la teología mística, que se consideraba una manera más simple y pura de entender a Dios. En otras palabras, es más fácil saber quién y qué es Dios concentrándose en lo que no es. Y si eso parece absurdo y sin sentido, bienvenidos al club de aquellos que no son místicos y simplemente se rascan la cabeza cuando los místicos comienzan a hablar.La manera que Seudo-Dionisio acomodo a los ángeles en nueve niveles se convirtió en la base de la doctrina medieval de los ángeles.Leer Seudo-Dionisio puede ser frustrante para aquellos que tratan de analizar su lógica y tratan de discernir en sus palabras algunas verdades profundas. Mientras que todas suenan muy espirituales, son típicas de muchos tomos místicos; una cascada de palabras que desafían la interpretación. La mente lucha con dificultad de reconciliar las ideas que compiten y finalmente terminan siendo ideas contradictorias. Esta tensión hace que el lector se apague mentalmente; y es en ese estado de razón suspendida que el alma se supone que es capaz de conectarse con Dios. Es el mismo efecto que los mantras repetidos y la meditación de estilo oriental.A pesar de esto, Seudo-Dionisio fue extremadamente influyente en dar forma a cómo innumerables cristianos del 6º al 10º siglo siguieron buscando crecer en su relación con Dios. Hoy, lo descartamos llamándolo Seudo-, Falso-, Fraude-Dionisio.

As part of this description I will provide some directions and guidance to specific locations to help you explore the site however it is difficult to provide an exact route as the access paths change depending on what archeological excavation or restoration work is taking place.  This tour starts at the entry gate on Via di San Gregorio.  Once inside the Palatine park, make your way up the hill until you are standing in a wide graveled area overlooking the sunken garden (also known as the Hippodrome). As you walk I will give you some of the general history of the site. Note that visiting the House of Livia and the House of Augustus requires arranging tickets in advance as only limited small group access is allowed and for both of these you will have a dedicated tour guide. For more details go to Coopculture.it The Palatine Hill is said to be the site of the first settlements in Rome and archeological evidence shows indeed that human habitation here extends back to the 10th century BCE.  Visible today are therefore the remains of multiple phases of building, rebuilding, stone robbing and overlaying of structures across three thousand years of people living on this hill. Although names have been given to some structures often there is no reliable evidence that links a person to a specific house however you will see that some structures are labelled with Roman names, these are largely a matter of convention rather than evidence that a particular person lived there. The rich and wealthy had long sought to live here overlooking the Roman Forum but it was Emperor Augustus who established the trend of Rome’s emperors making it their imperial residence from around the year 40 BCE.  Redevelopment of the hillside over the following centuries means that there is still some debate over the exact identification of buildings from Augustus’ time, some do remain but most of the major large-scale structures we see today were commissioned by Emperor Domitian in the first century or later revised or repaired by the Severan emperors of the third century. Domitian’s extensive palace, which is the first area we will explore, was designed by Rabirius, the construction and remodeling took roughly 10 years and was completed around the year 90.  This episode describes: - Domitian's Palace - The Temple of Apollo - The House of Livia - The House of Augustus - The House of Romulus - The Temple of Victory - The Temple of the Great Mother As well as other general history of the Palatine Hill.

Herodian was a Roman historian living and writing during the reign of the Severan dynasty. He is a valuable record of events for some of the most turbulent days of Roman history, and while at times lacking details, he knows what he’s doing with an exciting narrative. Guest: Dr Caillan Davenport (Senior Lecturer, Roman History, Macquarie University/Humboldt Research Fellow, Goethe University, Frankfurt)

Severus Alexander was a young boy when he came to power in Rome in 222CE, in the wake of the death of his unpopular cousin, Elagabalus. He would reign for 13 years but struggle to assert authority, bringing the once proud Severan dynasty to a chaotic ending. Guest: Dr Caillan Davenport (Senior Lecturer, Roman History, Macquarie University/Humboldt Research Fellow, Goethe University, Frankfurt)

Kuudennessa kasvu360-jaksossa keskustellaan yrityskauppojen merkityksestä kasvulle. Jaksossa vieraana on sijoittaja, Nordic Business Forumin hallituksen jäsen ja jakson äänityksen aikana Visma Solutionsin toimitusjohtajana toiminut Ari-Pekka Salovaara. Sittemmin Ari-Pekka on siirtynyt kansainvälisen Visma Lower SMB -liiketoiminnan johtajaksi. Ari-Pekka on urallaan päässyt tekemään ja näkemään voimakasta kasvua. Vuonna 2004 hän perusti yhtiökumppaninsa kanssa ohjelmistoyhtiö Severan, joka kasvoi viidessä vuodessa 15-kertaiseksi. Severa myytiin Vismalle 2010 ja samalla Ari-Pekka siirtyi Vismalle jatkamaan toimitusjohtajana Visma Solutionsissa. Kasvusuunta on jatkunut yrityskaupan jälkeen ja Visma Solutionsin liikevaihto on noussut 900 prosenttia. Ari-Pekka nauttii kasvusta, sillä hän kokee siitä olevan helpompi innostua kuin taseesta tai tuloksesta. Kuuntele millaisia kasvumahdollisuuksia yrityskaupat tarjoaa ostajan ja myyjän näkökulmasta.

The Severan Tondo (200) will blow ya goddamn mind. First of all, it features the family of the Roman Emperor, Septimus Severus, a guy who won the throne after the bloody Year of the 5 Emperors. But that's not even the crazy part. His son's face is erased in one of the most widespread and famous cases of Damnatio Memoriae ever found. Annnnd, he's probably definitely most likely Severus Snape's dad.  Check our instagram for more details! https://www.instagram.com/artsistory/ And email us at artsistory@gmail.com   

Kevin Affleck and Duncan Castles join Ian McGarry to bring you news and insight from the biggest clubs in world football.Today: - What do you buy a Sheikh for his birthday? Yaya Toure - Manchester City's day in court - Man Utd look for a new goalkeeper - Sarri: Stay or severance pay? - Would Javi Gracia reject Chelsea? - FA Cup Final preview For information regarding your data privacy, visit acast.com/privacy

Nunna dem humies gon’ scrap wit’ us, wen we ridin’ in dis. No maskboyz, none dem flyin’ gits wot got wingz. Dey too caught up killin’ each ovva. Makes Ed wish he kinda didn’t have it. Kinda. Oi! Wot’s dat bangin’ on I ‘ear? Humiez on da roof? Gon’ be a good ‘un after all. A rite scrap! – ‘Edrecka Da Grot-Minda, five seconds before the Severan assault began. All allies have been called in. All available wargear and manpower put to its best use. The Aetherian Rex auxilliary squad rides into battle, flanked by their ship-mate’s gunships. They are the Dominate’s last and only hope to maintain presence on Hervara. Without the planet’s metals, Duke Severus’ dream of independence from the Imperium will be strangled to death by lack of raw materials before it even gets to draw breath. Ordinatus Ullator must be destroyed, or taken for the Dominate. No other outcome is acceptable, no matter how unlikely. PLAYERS Alex – Cornelius. Operator for the Severan Dominate. Content to spend his life navigating an armored coffin behind enemy lines; nonchalantly melting the Enemies of the Emperor while yelling at his latest comrade for perceived incompetence. James – Vorgen Nowak. A Heavy Gunner for the Severan Dominate. Always tries to be a reliable foundation for the team, either with his calm, collected style or his suite of heavy weaponry. Josh – Aloysius Vance.  A quiet psyker from an aggri-world, saved from the Black Ships of the Empire by the timely revolt. He largely keeps to himself, fully aware that the rank and file are disturbed by his presence. Kevin – Otho Valerius. Untested squad leader for the Severan Dominate. Still has a lot to learn about the ways of the Imperial Guard, but is determined to lead from the front with dignity and honor. Max – Fortunus “Fort” Diggles.  Ogryn soldier for the Severan Dominate. Large among even his inhuman kind, Fort is mountain of a man that more closely resembles the mountain. He is always happy to fight alongside his fellow soldiers and support them in their ambitions. The complexities of war often escape him, but he serves with his own blend of loyalty, commitment, and inhuman strength. Music Credits “District Four” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/ The post Only War – Severan Dominate Finale appeared first on The Drunk and The Ugly.

The so-called “Saint” Drusus was a nothing more than a mouthpiece for those who oppressed us! With that in mind, the Festival of “Saint” Drusus shall be replaced by a more fitting celebration – the Feast of Rightful Stewardship. As I have for all of you – give others what they deserve. Those you interdepend on. Those who observe justice, and act with honesty. Edict XIV, 1 month into the New Severan Calendar, Year The First Even with the news of an Imperial offensive on their minds, the Dominate Overpass HQ can’t help but celebrate the Feast of Rightful Stewardship, a Severan holiday based on gift-giving and general comraderie. Each squad member celebrates in their own way, and it looks like this is the calm before a terrible storm. PLAYERS Alex – Cornelius. Operator for the Severan Dominate. Content to spend his life navigating an armored coffin behind enemy lines; nonchalantly melting the Enemies of the Emperor while yelling at his latest comrade for perceived incompetence. James – Vorgen Nowak. A Heavy Gunner for the Severan Dominate. Always tries to be a reliable foundation for the team, either with his calm, collected style or his suite of heavy weaponry. Josh – Aloysius Vance.  A quiet psyker from an aggri-world, saved from the Black Ships of the Empire by the timely revolt. He largely keeps to himself, fully aware that the rank and file are disturbed by his presence. Kevin – Otho Valerius. Untested squad leader for the Severan Dominate. Still has a lot to learn about the ways of the Imperial Guard, but is determined to lead from the front with dignity and honor. Max – Fortunus “Fort” Diggles.  Ogryn soldier for the Severan Dominate. Large among even his inhuman kind, Fort is mountain of a man that more closely resembles the mountain. He is always happy to fight alongside his fellow soldiers and support them in their ambitions. The complexities of war often escape him, but he serves with his own blend of loyalty, commitment, and inhuman strength. Music Credits “District Four” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/ The post Only War – Severan Dominate Episode 11 appeared first on The Drunk and The Ugly.

We’re getting dragged down into this planet, for decades maybe. And for what? It’s like fighting someone over an empty bag of recaf – nothing but tunnels and spite left on the surface. We have better places to fight. So let’s end this. -Codename “Cassius”, Dominate Informant While the Severan base at Kleins has to be abandoned, there’s still hope to recover the squad’s old Rhino and punch another hole in the Corbin-Danziger Line. Due to the actions of a mole in the Imperial forces, Dominate High Command can still take advantage of the acceleration of the three-way battle that began with the firing of an unknown weapon. PLAYERS Alex – Cornelius. Operator for the Severan Dominate. Content to spend his life navigating an armored coffin behind enemy lines; nonchalantly melting the Enemies of the Emperor while yelling at his latest comrade for perceived incompetence. James – Vorgen Nowak. A Heavy Gunner for the Severan Dominate. Always tries to be a reliable foundation for the team, either with his calm, collected style or his suite of heavy weaponry. Josh – Aloysius Vance.  A quiet psyker from an aggri-world, saved from the Black Ships of the Empire by the timely revolt. He largely keeps to himself, fully aware that the rank and file are disturbed by his presence. Kevin – Otho Valerius. Untested squad leader for the Severan Dominate. Still has a lot to learn about the ways of the Imperial Guard, but is determined to lead from the front with dignity and honor. Max – Fortunus “Fort” Diggles.  Ogryn soldier for the Severan Dominate. Large among even his inhuman kind, Fort is mountain of a man that more closely resembles the mountain. He is always happy to fight alongside his fellow soldiers and support them in their ambitions. The complexities of war often escape him, but he serves with his own blend of loyalty, commitment, and inhuman strength. Music Credits “District Four” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/ The post Only War – Severan Dominate Episode 10 appeared first on The Drunk and The Ugly.

”My Aetherian Rex boys’ll be on the motivational bills soon, just you watch. And judging by the mission report, they’re rubbing off on those bone-totin’ ferals as well. Emperor bless ’em.” -Private Notes of Lt. Heston Rhodes. Timestamped ten minutes before the Evacuation of Kleins. A job well done. Only a few casualties taken, in exchange for new territory in a war that seems to be without end. But a relic from the ancient past seeks to literally reshape Hervara to the whims of its owners. And the way back home becomes much more treacherous than anticipated. Note: This episode was previously using the wrong file.  We have updated it to use the correct file.  Please redownload the episode. PLAYERS Alex – Cornelius. Operator for the Severan Dominate. Content to spend his life navigating an armored coffin behind enemy lines; nonchalantly melting the Enemies of the Emperor while yelling at his latest comrade for perceived incompetence. James – Vorgen Nowak. A Heavy Gunner for the Severan Dominate. Always tries to be a reliable foundation for the team, either with his calm, collected style or his suite of heavy weaponry. Josh – Aloysius Vance.  A quiet psyker from an aggri-world, saved from the Black Ships of the Empire by the timely revolt. He largely keeps to himself, fully aware that the rank and file are disturbed by his presence. Kevin – Otho Valerius. Untested squad leader for the Severan Dominate. Still has a lot to learn about the ways of the Imperial Guard, but is determined to lead from the front with dignity and honor. Max – Fortunus “Fort” Diggles.  Ogryn soldier for the Severan Dominate. Large among even his inhuman kind, Fort is mountain of a man that more closely resembles the mountain. He is always happy to fight alongside his fellow soldiers and support them in their ambitions. The complexities of war often escape him, but he serves with his own blend of loyalty, commitment, and inhuman strength. Music Credits “District Four” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/ The post Only War – Severan Dominate Episode 9.5 appeared first on The Drunk and The Ugly.

Your parents gave everything they had to serve the Emperor, and you will not – I repeat, will not – dishonor them or their memory by doing any less. You will be purified through prayer. You will be hardened by training. Sharpened by study. Your forebearers, being imperfect servants, -died- for a greater purpose. You, cadets, will -live- for one. -Drill-Abbess Narcia, Opening Address to Hervaran Progeniae The inspection of the Riser Creek facility begins, as the squad is familiarized with overland scouting by the feral worlders of the Cuyavale Close Infantry’s 1st squad. Initial reconnaissance makes clear what the Dominate hoped was only conjecture: the Orks have taken the facility. But where are they? Orks are not usually subtle creatures. PLAYERS Alex – Cornelius. Operator for the Severan Dominate. Content to spend his life navigating an armored coffin behind enemy lines; nonchalantly melting the Enemies of the Emperor while yelling at his latest comrade for perceived incompetence. James – Vorgen Nowak. A Heavy Gunner for the Severan Dominate. Always tries to be a reliable foundation for the team, either with his calm, collected style or his suite of heavy weaponry. Josh – Aloysius Vance.  A quiet psyker from an aggri-world, saved from the Black Ships of the Empire by the timely revolt. He largely keeps to himself, fully aware that the rank and file are disturbed by his presence. Kevin – Otho Valerius. Untested squad leader for the Severan Dominate. Still has a lot to learn about the ways of the Imperial Guard, but is determined to lead from the front with dignity and honor. Max – Fortunus “Fort” Diggles.  Ogryn soldier for the Severan Dominate. Large among even his inhuman kind, Fort is mountain of a man that more closely resembles the mountain. He is always happy to fight alongside his fellow soldiers and support them in their ambitions. The complexities of war often escape him, but he serves with his own blend of loyalty, commitment, and inhuman strength. Music Credits “District Four” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/ The post Only War – Severan Dominate Episode 9 appeared first on The Drunk and The Ugly.

Three completely different events in the reign of Septimius Severus. Act I – If you build it they will come Septimius Severus was establishing a dynasty, and one of the best ways to do that is through building. Not only did you get to beautify the empire, but it gives the opportunity to list your names and accomplishments for all to see Act II - The superfluous senators of Septimius Severus Many Roman emperors were harsh towards the senators, and Septimius Severus in particular was adept at thinning the ranks and getting rid of perceived threats. This continued throughout his reign. Act III - I beg of no man There will always be dissatisfaction in the empire, but every now and then a figure will rise from the lower classes, so to speak, and rally some men around him. This happened during the reign of Septimius Severus, when an individual known as Bulla the Brigand started causing trouble in the empire. Guest: Dr Caillan Davenport (Roman History, Macquarie University).

You shall cross many sunsets, make new journeys for yourselves on metal birds across the emptiness behind the stars. All for the safety of men and women we shall never see. You are the Drakon’s Teeth, and your enemies lie in pieces before you. For every sister or brother that does not make his way back to his Father Tree, you will carry the blade. And they will weigh heavily upon you, for they will have drunk their fill of blood beforehand. -Formal Address to 10th Levy Regiments Taisha Mirko, Arbor-Queen of Cuyavale. Squad leader Otho Valerius deals with the responsibilities of his recent promotion as Fort recovers in the infirmary. The hot-shots of the Aetherian Rex are finally paired with another, larger regiment that has been in-theater much longer for a series of exploratory missions. The Cuyavale Close Infantry 1st Squad, with their bone weaponry and primitive demeanor, would seem like an ill fit for the tech-savvy spacers, and it’s up to both squads to raise teamwork and comraderie to their limits. The Imperium and the Orks alike stand ready to pounce on any weakness. PLAYERS Alex – Cornelius. Operator for the Severan Dominate. Content to spend his life navigating an armored coffin behind enemy lines; nonchalantly melting the Enemies of the Emperor while yelling at his latest comrade for perceived incompetence. James – Vorgen Nowak. A Heavy Gunner for the Severan Dominate. Always tries to be a reliable foundation for the team, either with his calm, collected style or his suite of heavy weaponry. Josh – Aloysius Vance.  A quiet psyker from an aggri-world, saved from the Black Ships of the Empire by the timely revolt. He largely keeps to himself, fully aware that the rank and file are disturbed by his presence. Kevin – Otho Valerius. Untested squad leader for the Severan Dominate. Still has a lot to learn about the ways of the Imperial Guard, but is determined to lead from the front with dignity and honor. Max – Fortunus “Fort” Diggles.  Ogryn soldier for the Severan Dominate. Large among even his inhuman kind, Fort is mountain of a man that more closely resembles the mountain. He is always happy to fight alongside his fellow soldiers and support them in their ambitions. The complexities of war often escape him, but he serves with his own blend of loyalty, commitment, and inhuman strength. Music Credits “District Four” Kevin […] The post Only War – Severan Dominate Episode 8 appeared first on The Drunk and The Ugly.

Three different events in the reign of Septimius Severus. Act I - A hair of the beard Gaius Fulvius Plautianus was a trusted relative of Septimius who became pretorian prefect and remained a close advisor. There was no love lost with the rest of the emperor’s family, which led to a swift demise. Act II - Princes who adore you Septimius’ sons Antoninus and Geta were constant rivals, and the Emperor worried about their behaviour and indulgences during the idle days in Rome. Act III - Cordially detested Septimius had a close relationship with his wife Julia Domna, and the empire respected her as the mother of the dynasty. She is remembered as having a keen political mind and being a patron of thinkers, but she wasn’t always respected in the palace. Guest: Dr Caillan Davenport (Roman History, Macquarie University).

Care of members of the Homo Sapiens Gigantus subgenus must be undertaken with some delicacy. Normally, this robust cousin of mainline humanity does not require much medical care as such – their hardy physiology renders light injuries or minor pre-existing conditions inconsequential. That being said, when major injuries are suffered, the inability of most Ogryn to properly grasp the complexities of anatomy means that several extra precautions must be taken. Triple dosages of most drugs are required, and the daunting task of securing the patient may be necessary if, for example, the patient seeks to “help” you in removing bullets from his chest cavity with his bare fingers. Be commanding – while fierce in battle, the Ogryn is a docile creature when given an authority to obey. -Excerpt from Mending Body and Spirit, Together, a standard-issued Dominate Medicae text. The fallout from the unorthodox handling of Operation Puzzle Box begins moments after the squad leaves their commandeered vehicles. Prisoners must be remanded to the appropriate authorities. Differences between different branches of command need to be sorted out. And a ten-foot pile of muscle and tears must be assured that he is not, in fact, dead. Side Chatter PLAYERS Alex – Cornelius. Operator for the Severan Dominate. Content to spend his life navigating an armored coffin behind enemy lines; nonchalantly melting the Enemies of the Emperor while yelling at his latest comrade for perceived incompetence. James – Vorgen Nowak. A Heavy Gunner for the Severan Dominate. Always tries to be a reliable foundation for the team, either with his calm, collected style or his suite of heavy weaponry. Josh – Aloysius Vance.  A quiet psyker from an aggri-world, saved from the Black Ships of the Empire by the timely revolt. He largely keeps to himself, fully aware that the rank and file are disturbed by his presence. Kevin – Otho Valerius. Untested squad leader for the Severan Dominate. Still has a lot to learn about the ways of the Imperial Guard, but is determined to lead from the front with dignity and honor. Max – Fortunus “Fort” Diggles.  Ogryn soldier for the Severan Dominate. Large among even his inhuman kind, Fort is mountain of a man that more closely resembles the mountain. He is always happy to fight alongside his fellow soldiers and support them in their ambitions. The complexities of war often escape him, but he serves with his own blend […] The post Only War – Severan Dominate Episode 7 appeared first on The Drunk and The Ugly.

What a dull post. A good bit of skullduggery at the start, but we’ve spent the last week ferrying supplies to some spoked-out cogboy that knows he’s got us by the painful bits. As ever, may Throne deliver us from the attentions of our “betters.” -Inquisitorial Stormtrooper Gavin Thrace The Magos’ base is mostly still, save for the constant plodding of supply servitors, and the racing mind of the base’s owner. The squad and their comrades begin to loot the place in earnest, and scout out the surroundings. Unfortunately, peace is a fragile thing anywhere in the forty-first millenium, and things heat up when uninvited guests are slated to arrive. The mission’s goals are within sight, but are threatened from within. PLAYERS Alex – Cornelius. Operator for the Severan Dominate. Content to spend his life navigating an armored coffin behind enemy lines; nonchalantly melting the Enemies of the Emperor while yelling at his latest comrade for perceived incompetence. James – Vorgen Nowak. A Heavy Gunner for the Severan Dominate. Always tries to be a reliable foundation for the team, either with his calm, collected style or his suite of heavy weaponry. Josh – Aloysius Vance.  A quiet psyker from an aggri-world, saved from the Black Ships of the Empire by the timely revolt. He largely keeps to himself, fully aware that the rank and file are disturbed by his presence. Kevin – Otho Valerius. Untested squad leader for the Severan Dominate. Still has a lot to learn about the ways of the Imperial Guard, but is determined to lead from the front with dignity and honor. Max – Fortunus “Fort” Diggles.  Ogryn soldier for the Severan Dominate. Large among even his inhuman kind, Fort is mountain of a man that more closely resembles the mountain. He is always happy to fight alongside his fellow soldiers and support them in their ambitions. The complexities of war often escape him, but he serves with his own blend of loyalty, commitment, and inhuman strength. Music Credits “District Four” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/ The post Only War – Severan Dominate Episode 6 appeared first on The Drunk and The Ugly.

What a fascinating planet. All rules regarding conventional geology, ignored. And yet neither side could possibly be aware of these anomalies, to say nothing of the embarassing fumbling of greenskin “meks.” Cogitator core five assigned to analysis of Inquisitorial pict-capture. That wiring is familiar… -Magos Klax, Lathe-Lord of the Third Circle and Bearer of the Skull of Hax. Unraveling the mysteries of the crash site become of the utmost importance to all of the factions involved in the war for Hervara. The recent turning of a mole among the Imperial Guard forces could be a breakthrough for the embattled Dominate forces, and the Aetherian Rex auxilliary squad have been hand-picked to test the efficacy of the turncoat and his information. A high-ranking Imperial Magos is their target, and denying him and his vast stores of knowledge to the enemy is their main objective. PLAYERS Alex – Cornelius. Operator for the Severan Dominate. Content to spend his life navigating an armored coffin behind enemy lines; nonchalantly melting the Enemies of the Emperor while yelling at his latest comrade for perceived incompetence. James – Vorgen Nowak. A Heavy Gunner for the Severan Dominate. Always tries to be a reliable foundation for the team, either with his calm, collected style or his suite of heavy weaponry. Josh – Aloysius Vance.  A quiet psyker from an aggri-world, saved from the Black Ships of the Empire by the timely revolt. He largely keeps to himself, fully aware that the rank and file are disturbed by his presence. Kevin – Otho Valerius. Untested squad leader for the Severan Dominate. Still has a lot to learn about the ways of the Imperial Guard, but is determined to lead from the front with dignity and honor. Max – Fortunus “Fort” Diggles.  Ogryn soldier for the Severan Dominate. Large among even his inhuman kind, Fort is mountain of a man that more closely resembles the mountain. He is always happy to fight alongside his fellow soldiers and support them in their ambitions. The complexities of war often escape him, but he serves with his own blend of loyalty, commitment, and inhuman strength. Music Credits “District Four” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/ The post Only War – Severan Dominate Episode 5 appeared first on The Drunk and The Ugly.

You try making something even approaching tasty with this Emperor-forsaken mold. I don’t care that there’s a planet full of it – nothing kills morale quite like a bowl full of green, flavorless paste at the end of the day. There’s got to be a better way… -“Chef” Aldo Gaston, Dominate Ration Distribution Adept, Camp Kleins. A much-needed night’s rest finally comes for the Aetherian Rex Auxilliary Corps. Or at least as close to one as they’re likely to find in the war-torn village-turned-depot of Kleins. After an early rising, the squad needs to resupply, tinker with their gear, and try to trade away the rest of their ill-gotten “weaponry.” United in purpose under the Dominate – as they surely are – one would expect cordial relations with the local chapter of the Priesthood of Mars. But offended machine spirits – and more importantly, offended tech-priests – are fickle creatures. PLAYERS Alex – Cornelius. Operator for the Severan Dominate. Content to spend his life navigating an armored coffin behind enemy lines; nonchalantly melting the Enemies of the Emperor while yelling at his latest comrade for perceived incompetence. James – Vorgen Nowak. A Heavy Gunner for the Severan Dominate. Always tries to be a reliable foundation for the team, either with his calm, collected style or his suite of heavy weaponry. Josh – Aloysius Vance.  A quiet psyker from an aggri-world, saved from the Black Ships of the Empire by the timely revolt. He largely keeps to himself, fully aware that the rank and file are disturbed by his presence. Kevin – Otho Valerius. Untested squad leader for the Severan Dominate. Still has a lot to learn about the ways of the Imperial Guard, but is determined to lead from the front with dignity and honor. Max – Fortunus “Fort” Diggles.  Ogryn soldier for the Severan Dominate. Large among even his inhuman kind, Fort is mountain of a man that more closely resembles the mountain. He is always happy to fight alongside his fellow soldiers and support them in their ambitions. The complexities of war often escape him, but he serves with his own blend of loyalty, commitment, and inhuman strength. Music Credits “District Four” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/ The post Only War – Severan Dominate Episode 4 appeared first on The Drunk and The Ugly.

Encounters with other cultures under the Dominate’s protection is inevitable. While your own commanders, in concert with the Legate Corps, will do their best to integrate you, it is your own duty to seek to understand those who will fight alongside you. Depend upon each other, no matter your differences – the Dogs of Terra will exploit any weakness they can. -Severan Soldier’s Guide to Battle, Chapter XIV: The Fraternity of War Lucilla Acton, Ducal Legate Primaris The empty manufactorium seems like a good place to recover. But distrust within the squad, the ever-belligerent orks, and the fallout of the drop-ship crash all threaten the Aetherian Rex‘s ability to rest, even for a moment. When a sudden evacuation becomes necessary, the scramble to get the VIPs and the rest of the soldiers out in one piece begins. . . Check out Gobblin’: The Goblin RPG on Kickstarter! PLAYERS Alex – Cornelius. Operator for the Severan Dominate. Content to spend his life navigating an armored coffin behind enemy lines; nonchalantly melting the Enemies of the Emperor while yelling at his latest comrade for perceived incompetence. James – Vorgen Nowak. A Heavy Gunner for the Severan Dominate. Always tries to be a reliable foundation for the team, either with his calm, collected style or his suite of heavy weaponry. Josh – Aloysius Vance.  A quiet psyker from an aggri-world, saved from the Black Ships of the Empire by the timely revolt. He largely keeps to himself, fully aware that the rank and file are disturbed by his presence. Kevin – Otho Valerius. Untested squad leader for the Severan Dominate. Still has a lot to learn about the ways of the Imperial Guard, but is determined to lead from the front with dignity and honor. Max – Fortunus “Fort” Diggles.  Ogryn soldier for the Severan Dominate. Large among even his inhuman kind, Fort is mountain of a man that more closely resembles the mountain. He is always happy to fight alongside his fellow soldiers and support them in their ambitions. The complexities of war often escape him, but he serves with his own blend of loyalty, commitment, and inhuman strength. Music Credits “District Four” Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/ The post Only War – Severan Dominate Episode 3 appeared first on The Drunk and The Ugly.

The Dogs of Terra may seem to have an unlikely ally in the brutal Orks. Beset as our worlds were by the xenos’ attacks when the Great Secession occured, your likelihood of being engaged in a three-way fight on any battlefield you’re deployed too is high. But fear not – orks are war-hungry creatures, and they care not from where their fights come. High Command will ensure that wherever possible, your efforts will drive the two forces against one another. Trust in the Dominate – our Interdependence gives us strength. -Severan Soldier’s Guide to Battle, Chapter IX: On the Nature of our Fight for Freedom Lucilla Acton, Ducal Legate Primaris —– After a relatively safe drop, things quickly became complicated for the Aetherian Rex 1st Auxilliary Corps and their first mission. The section of mazelike honeycombed mining tunnels that they were assigned to examine have become home to strange orkish slave camps, a kilometer-long crashed imperial dropship, and Emperor knows what else. Initial reports from the newly-freed Excavatory Warriors have been… of mixed value. Still, they push onwards towards the Corbin-Danziger line, ready to administer their deadly payload to whatever lies on the other side. All they have to do is make it there. Check out Gobblin’: The Goblin RPG on Kickstarter! PLAYERS Alex – Cornelius. Operator for the Severan Dominate. Content to spend his life navigating an armored coffin behind enemy lines; nonchalantly melting the Enemies of the Emperor while yelling at his latest comrade for perceived incompetence. James – Vorgen Nowak. A Heavy Gunner for the Severan Dominate. Always tries to be a reliable foundation for the team, either with his calm, collected style or his suite of heavy weaponry. Josh – Aloysius Vance.  A quiet psyker from an aggri-world, saved from the Black Ships of the Empire by the timely revolt. He largely keeps to himself, fully aware that the rank and file are disturbed by his presence. Kevin – Otho Valerius. Untested squad leader for the Severan Dominate. Still has a lot to learn about the ways of the Imperial Guard, but is determined to lead from the front with dignity and honor. Max – Fortunus “Fort” Diggles.  Ogryn soldier for the Severan Dominate. Large among even his inhuman kind, Fort is mountain of a man that more closely resembles the mountain. He is always happy to fight alongside his fellow soldiers and support them in their […] The post Only War – Severan Dominate Episode 2 appeared first on The Drunk and The Ugly.

In the far future of the forty-first millenium, there is only war. But the Imperium of Man is not united. In a prosperous but isolated sub-sector, sector governor Duke Severus XIII secedes, claiming that the High Lords of Terra have bled the sector dry, only to leave its citizens to the tender mercies of an approaching Waaaagh!. And there are men and women willing to kill and die for the newly minted Severan Dominate and its principles of Interdependence, Justice, and Honesty. The -Aetherian Rex- 1st Auxilliary Corps approaches the mineral-rich battlefield of Hervara, a planet that – if lost – could spell the end of the Dominate’s dreams. They have the length of a single warp voyage to familiarize themselves with their new equipment, and for the Voidborn that form the core of the squad to meet their support specialists and allies from far-flung Severan worlds. Grav-chutes and repurposed mining lasers will take some getting used to, of course. But is it even possible to accustom oneself to the mysteries of the witch, or the strange ways of the abhuman Ogryn? PLAYERS Alex – Cornelius. Operator for the Severan Dominate. Content to spend his life navigating an armored coffin behind enemy lines; nonchalantly melting the Enemies of the Emperor while yelling at his latest comrade for perceived incompetence. James – Vorgen Nowak. A Heavy Gunner for the Severan Dominate. Always tries to be a reliable foundation for the team, either with his calm, collected style or his suite of heavy weaponry. Josh – Aloysius Vance.  A quiet psyker from an aggri-world, saved from the Black Ships of the Empire by the timely revolt. He largely keeps to himself, fully aware that the rank and file are disturbed by his presence. Kevin – Otho Valerius. Untested squad leader for the Severan Dominate. Still has a lot to learn about the ways of the Imperial Guard, but is determined to lead from the front with dignity and honor. Max – Fortunus “Fort” Diggles.  Ogryn soldier for the Severan Dominate. Large among even his inhuman kind, Fort is mountain of a man that more closely resembles the mountain. He is always happy to fight alongside his fellow soldiers and support them in their ambitions. The complexities of war often escape him, but he serves with his own blend of loyalty, commitment, and inhuman strength. Music Credits “District Four” Kevin MacLeod (incompetech.com) Licensed under […] The post Only War – Severan Dominate Episode 1 appeared first on The Drunk and The Ugly.

Synopsis:  Alexander marches East to counter Ardeshir’s invasion, but the conflict ends in a stalemate.  A short time later, a legionary rebellion along the Rhine brings the Severan regime to a bloody end. “The lenity of the Emperor confirmed the insolence of the troops; the […] The post Episode B39 – Excidium first appeared on THE ANCIENT WORLD.

Synopsis:  Overseen by his mother and grandmother, Severus Alexander’s early reign was marked by wisdom and temperance.  A decade later, a Sasanid invasion would test both Rome and its emperor. “When Alexander received the empire, the appearance and the title of Emperor were allowed him, […] The post Episode B38 – The Last Severan first appeared on THE ANCIENT WORLD.

From the History Collage show on historypodcasters.com, a look at the four Julias who helped rule the Empire during the Severan years.

Alexander Severus was a very nice young man. His mother was politically astute and determined that her son would be an excellent emperor. If only the times had been different.

Professor Kleiner discusses the increasing size of Roman architecture in the second and third centuries A.D. as an example of a "bigger is better" philosophy. She begins with an overview of tomb architecture, a genre that, in Rome as in Ostia, embraced the aesthetic of exposed brick as a facing for the exteriors of buildings. Interiors of second-century tombs, Professor Kleiner reveals, encompass two primary groups -- those that are decorated with painted stucco and those embellished primarily with architectural elements. After a discussion of the Temple of the Divine Antoninus Pius and Faustina and its post-antique afterlife as the Church of S. Lorenzo in Miranda, Professor Kleiner introduces the Severan dynasty as it ushers in the third century. She focuses first on the Arch of Septimius Severus in the Roman Forum, the earliest surviving triple-bayed arch in Rome. She next presents the so-called Septizodium, a lively baroque-style facade for Domitian’s Palace on the Palatine Hill. The lecture concludes with the colossal Baths of Caracalla, which awed the public by their size and by a decorative program that assimilated the emperor Caracalla to the hero Hercules.

Professor Kleiner discusses the increasing size of Roman architecture in the second and third centuries A.D. as an example of a "bigger is better" philosophy. She begins with an overview of tomb architecture, a genre that, in Rome as in Ostia, embraced the aesthetic of exposed brick as a facing for the exteriors of buildings. Interiors of second-century tombs, Professor Kleiner reveals, encompass two primary groups -- those that are decorated with painted stucco and those embellished primarily with architectural elements. After a discussion of the Temple of the Divine Antoninus Pius and Faustina and its post-antique afterlife as the Church of S. Lorenzo in Miranda, Professor Kleiner introduces the Severan dynasty as it ushers in the third century. She focuses first on the Arch of Septimius Severus in the Roman Forum, the earliest surviving triple-bayed arch in Rome. She next presents the so-called Septizodium, a lively baroque-style facade for Domitian’s Palace on the Palatine Hill. The lecture concludes with the colossal Baths of Caracalla, which awed the public by their size and by a decorative program that assimilated the emperor Caracalla to the hero Hercules.

This episode is titled – The Divide.I begin with a quote from a man known to scholars as Pseudo Dionysius the Areopagite. In a commentary on the names of God he wrote . . .The One is a Unity which is the unifying Source of all unity and a Super-Essential Essence, a Mind beyond the reach of mind and a Word beyond utterance, eluding Discourse, Intuition, Name, and every kind of being. It is the Universal Cause of existence while Itself existing not, for It is beyond all Being and such that It alone could give a revelation of Itself.If that sounds more like something an Eastern guru would come up with, don't worry, you're right. Dionysius isn't called Pseudo for nothing.We'll get to him a bit deeper into this episode.The late 5th & 6th Cs saw important developments in the Eastern church. It's the time of the premier Byzantine Emperor, Justinian. But 2 contemporaries of his also made important contributions to the most important institutions of the medieval church in the West. One of them we've already mentioned in brief, the other we'll devote an episode to; Benedict of Nursia & Pope Gregory the Great.By the end of the 6th C, the unique characteristics of the Eastern and Western churches had coalesced in two different traditions. While the West remained loyal to the pattern held at Rome, the East emerged in 3 directions.The major Councils held at Ephesus & Chalcedon to decide the issue raised by the debate between Cyril of Alexandria & Nestorius, bishop of Constantinople, over the nature of Christ, produced a 3-way split in the Eastern church. That split continues to this day and is seen in what's called the . . .(1) Chalcedonian or Byzantine Orthodox church(2) Those called Monophysites or Oriental Orthodox, which follows the theological line of Cyril &(3) The Nestorian Church of the East.Without going into all the intricate details of the debates, suffice it to say the Eastern Church wasn't satisfied with the Western-inspired formula describing the nature of Jesus adopted at the Council of Chalcedon in 451. In a scenario reminiscent of what had happened all the way back at the first council at Nicaea in 325, while they concluded the council at Chalcedon with an agreed creed, some bishops later hemmed & hawed over the verbiage. To those Eastern bishops beholden to Cyril, Chalcedon sounded too Nestorian to swallow. Chalcedon said Jesus was “1 person in 2 natures.” The balking bishops wanted to alter that to say he was “out of 2 natures” before the incarnation, but after he was 1 nature.Now, for those listening to several of these podcasts in a row rather than spaced out over several weeks, I know this is repetitious. In a brief summary let me recap Cyril's & Nestorius' views. Regarding how to understand who Jesus is; that is, how His identities as both God & Man related to each other . . .Cyril said he was both God & Man, but that the divine so overwhelmed the human it became virtually meaningless. The analogy was that his humanity was a drop of ink in the ocean of His divinity. Therefore, Mary was the Theotokos – the mother of God.Nestorius, balked at that title, saying Mary was Jesus human mother who became the means by which Jesus was human but that she should not be called the mother of God. Nestorius said Jesus was both human & divine and emphasized his humanity and the role it played in the redemption of lost sinners.Because Nestorius reacted to what he considered the aberrant position of Cyril, and because he lacked tact and a knew when to shut up, his opponents claimed he taught Jesus wasn't just of 2 natures but was 2 persons living in the same body. For this, he was branded a heretic.But when the Council of Chalcedon finally issued its official stand on what compromised Christian orthodoxy regarding the person & natures of Christ, Nestorius said they'd only articulated what he'd always taught.So it's little wonder post-Chalcedon bishops of the Cyrillian slant rejected Chalcedon. Their view left the humanity of Christ as an abstract and impersonal dimension of His nature. Because they SO emphasized His deity, at the cost of his humanity, they were branded as “Monophysites” or sometimes you'll hear it pronounced as “muh-noph–uh-sites.” Sadly, just as those labeled Nestorian weren't heretical as the name came to mean, the term Monophysite is also inaccurate because they did not DENY Jesus' humanity.The Greek prefix mono implies “only one” nature. A better descriptor is monophysite. Hen- is the Greek prefix meaning one, but without the “only” limiter.But the Eastern push-back on Chalcedon wasn't just theological; it was also nationalistic. The church in Egypt went into revolt after the Council because their patriarch Dioscorus was deposed!Then in Canon 28 of the Council's creed, Constantinople was elevated as 2nd only to Rome in terms of prestige, so both Alexandria & Antioch got their togas in a bunch. Those bishops who supported Chalcedon were labeled “Melchites,” meaning royalists because they supported the Imperial church.We've noted that while the Western Emperor was out of the picture by this time, so that the Roman pope stood as a kind of lone figure leading the West, the Eastern Emperor at Constantinople still wielded tremendous authority in the Church. We might wonder therefore why they didn't step in to settle the issue about the nature of Christ.  They wanted to. Several of them would have liked to repudiate Chalcedon, but their hands were tied, because there was one part of the Council they wanted to keep – Canon 28, setting up Constantinople as technically Rome's second, but in reality, her equal.Now, as I studied the material that follows the debates between the Henophysites & Chalcedonians I found myself at a loss on how to relate it without boring the bejeebers out of you. I spent quite a bit of time working, editing, re-editing, deleting, restoring, and deleting again before deciding to just say that in the East during the 5th & 6th Cs, just about everybody was caught up in this thing. Emperors, bishops, patriarchs, metropolitans, monks, priests, & the common people. There are technical words like Encyclion, Henoticon, Severan, Acacian that are employed to define the different sides taken in the debate, and those who tried to forge a compromise. And let me tell you – THOSE guys failed miserably in working a compromise. They got hammered by BOTH sides.Regarding the long debate over the natures of Christ in the East, Everett Ferguson says that the irony is that the Chalcedonians, Henophysites, and the Church of the East were really trying to say the same thing about Jesus. He was somehow at the same time 2 somethings, but a single individual. Their different starting points gave different formulations their opponents couldn't accept for theological reasons and wouldn't for political reasons.Switching gears: Around 500 one of the most influential thinkers in Greek Orthodox spirituality made his mark, Pseudo-Dionysius the Areopagite. His real name is unknown. He claimed to be Dionysius, one of Paul's Athenian converts mentioned in Acts 17. His contemporaries accepted his writings as legit. We know now they weren't.Pseudo-Dionysius combined Christianity & Neoplatonism into a mish-mash slap-dash theology that appealed to both Chalcedonians and Henophysites. Probably because when you read it you inwardly say, “What?” but had to nod your head saying how amazing it was so you wouldn't appear stupid. Like when I read or listen to Stephen Hawking waxing eloquent on some tangent of astrophysics; I say, “Wow! That guy's brilliant!” But don't ask me to explain what I just heard. He speaks English, but it might as well be ancient Akkadian.Besides being a Neoplatonist, Pseudo-Dionysius was also a mystic, meaning someone who claimed to have had an experience of union with God, not just a deep sense of connection to Him, but an actual uniting with the essence of deity. Pseudo-Dionysius became the author of a branch of Christian mysticism that was hugely influential in Eastern Christianity. When his work was translated into Latin in the 9th C, he became influential in the West as well.Pseudo-Dionysius writings stressed a tendency already found in Greek Christian authors like Origen, Athanasius, and Gregory of Nyssa who said the goal of human salvation was a kind of making humans divine.We need to be careful here, because as soon as I say that, all the Western Christians say, “Wait! What?!!?!? Back the truck up Billy Bob. I think we just ran over something.”There is in Eastern Orthodoxy a different understanding of salvation from that of Roman Catholicism & Classic Protestantism.Eastern Orthodoxy understands that the saved are destined to a level of glory in heaven that is on an order of existence that can only properly be described as divine.No; humans don't become gods; not like the one true and only Creator God. But they were created in His image and will be restored to & completed in that image so that they will be as much LIKE God as a created being can be and still not be God.This quasi-deification is attained by purification, illumination, and perfection, meaning union with God, which became the three stages of enlightenment espoused by classic mysticism.Okay, hang with me as we go deep. Pseudo-Dionysius identified three stages in how someone seeking the fullness of salvation can describe God:1) Giving Him a name was affirmative theology.2) Denying that name was negative theology. And …3) Then reconciling the contradiction by looking beyond language was superlative theology.The way of negation led to the contemplation that marks mystical theology, which was considered a simpler and purer way to understand God. In other words, it's easier to know who and what God is by concentrating on what He's not. And if that seems backward and nonsensical – welcome to the club of those who aren't mystics and just scratch their heads when the mystics start talking.Pseudo-Dionysius' arrangement of angels into nine levels became the basis for the medieval doctrine of angels.Reading Pseudo-Dionysius can be frustrating for those who try to parse out his logic and seek to discern in his words some profound truths. While all very spiritual sounding, they're typical of many such mystical tomes; a cascade of words that defy interpreting. The mind is set in a place of trying to reconcile competing, and ultimately contradictory ideas. This tension causes the reader to mentally shut down, and it's in that state of suspended reason that the soul is supposed to be able to connect to God. It's the same effect as repeated mantras and eastern style meditation.Still, Pseudo-Dionysius was extremely influential in shaping how countless Christians of the 6th through 10th Cs went about seeking to grow in their relationship with God. Today, we dismiss him by calling him Pseudo-, Fake-, Fraud-, Poser-Dionysius.

Este episodio se titula – La División.Empiezo con una cita de un hombre conocido por los eruditos como Seudó o Falso Dionisio el Areópago. En un comentario sobre los nombres de Dios que el escribió...El Uno es una Unidad que es la Fuente unificadora de toda unidad y una Esencia Super-Esencial, una Mente más allá del alcance de la mente y una Palabra más allá de la expresión, eludiendo el Discurso, la Intuición, el Nombre y todo tipo de ser. Es la Causa Universal de la existencia mientras que Sí mismo no existe, porque está más allá de todo Ser y tal que sólo El podría dar una revelación de Sí mismo.Si eso suena más como algo que se le ocurrió a un gurú Oriental, no te preocupes, tienes razón. Dionisio no se llama Seudo o Falso por nada.Llegaremos a él un poco más adelante en este episodio.A finales del 5º y 6º siglo vieron importantes acontecimientos en la iglesia Oriental. Es la época del Emperador Bizantino, Justiniano. Pero 2 contemporáneos suyos también hicieron importantes contribuciones a las instituciones más importantes de la iglesia medieval en el Occidente. Uno de ellos que ya hemos mencionado en breve, el otro al que mas adelante dedicaremos un episodio; Benedicto de Nursia y el Papa Gregorio Magno.A finales del 6º siglo, las características únicas de las iglesia Oriental y occidental se habían incorporado en dos tradiciones diferentes. Mientras que el Occidente se mantuvo leal al patrón que se conservaba en Roma, en el Oriente surgieron 3 diferentes direcciones.Los principales Consejos celebrados en Éfeso y Calcedonia para decidir la cuestión planteada por el debate entre Cirilo de Alejandría y Nestóreo, obispo de Constantinopla, sobre la naturaleza de Cristo, produjeron una división en 3 direcciones en la iglesia Oriental. Esas divisiones continúan hasta el día de hoy y se ven en lo que se llama el . . .(1) Iglesia Ortodoxa de Calcedonia o Bizantina(2) Los llamados Monofisitas o Ortodoxos Orientales, que siguen la línea teológica de Cirilo y(3) La Iglesia Nestoriana del Oriente.Sin entrar en todos los pequeños detalles de los debates, basta con decir que la Iglesia Oriental no estaba satisfecha con la fórmula de inspiración Occidental que describe la naturaleza de Jesús adoptada en el Concilio de Calcedonia en 451. En un escenario que nos recuerda lo que sucedido durante y después del primer consejo en Nicea en el año 325, mientras que concluyeron el consejo de Calcedonia con un credo acordado, algunos obispos más tarde se quejaron y no les pareció la manera que había sido redactada. A los obispos Orientales que se seguían a Cirilo, Calcedonia sonaba demasiado Nestoriano para tragar. Calcedonia decía que Jesús era "1 persona en 2 naturalezas." Los obispos que se quejaron querían alterarlo para decir que estaba "empezó de 2 naturalezas" antes de la encarnación, pero después de que él tenía 1 sola naturaleza.Ahora, para aquellos que han estado escuchando varios de estos podcasts en uno tras otro en lugar de escucharlos espaciados durante varias semanas, sé que esto es repetitivo. En un breve resumen permítanme recapitular las opiniones de Cirilo y Nestóreo. En cuanto a cómo entender quién es Jesús; es decir, cómo Sus identidades como Dios y Hombre se relacionan entre sí...Cirilo dijo que era a la vez Dios y Hombre, pero que lo divino abrumo tanto al ser humano que se volvió prácticamente sin sentido. La analogía era que su humanidad era una gota de tinta en el océano de Su divinidad. Por lo tanto, María, era Theotokos – la madre de Dios.Nestóreo, se enojó con ese título, diciendo que María era la madre humana de Jesús que se convirtió en el medio por el cual Jesús era humano, pero que no debía ser llamada la madre de Dios. Nestóreo dijo que Jesús era humano y divino, y enfatizó su humanidad y el papel que desempeñó en la redención de los pecadores perdidos.Debido a que Nestóreo reaccionó a lo que él consideraba la posición aberrante de Cirilo, y debido a que carecía de tacto y no sabía cuándo callarse, sus oponentes afirmaron que el enseñaba que Jesús no era sólo de 2 naturalezas, sino que era 2 personas que vivían en el mismo cuerpo. Por esa razón fue condenado como hereje.Pero cuando el Consejo de Calcedonia finalmente emitió su posición oficial sobre lo que era la ortodoxia Cristiana con respecto a la persona y la naturaleza de Cristo, Nestóreo dijo que sólo habían articulado lo que siempre había enseñado.Así que no es de extrañar que los obispos post-Calcedonia con el enfoque de Cirilo rechazaran Calcedonia. Su punto de vista dejaba a la humanidad de Cristo como una dimensión abstracta e impersonal de Su naturaleza. Debido a que hacían TANTO hincapié en Su deidad, al costo de su humanidad, fueron marcados como "Monofisitas." Tristemente, así como los que se etiquetaron como Nestorianos no eran heréticos como el nombre llegó a significar, el término Monofisismo también es inexacto porque no negaron la humanidad de Jesús.El prefijo Griego mono implica "sólo una" naturaleza. Un mejor descriptor es la henofísita. Hen- es el prefijo Griego que significa uno, pero sin el limitador "único".Pero la reacción Oriental a Calcedonia no fue solamente teológica; también fue nacionalista. ¡La iglesia en Egipto entró en rebelión después del Concilio porque su patriarca Dioscuros fue depuesto!Luego, en el Canon 28 del credo del Concilio, Constantinopla fue elevada como segunda ante Roma en términos de prestigio, por lo tanto Alejandría y Antioquía se molestaron porque habían sido despreciados. Aquellos obispos que apoyaron a Calcedonia fueron etiquetados como "Melquitas", que significa monarquitas, porque apoyaban a la Iglesia Imperial.Hemos observado que mientras el Emperador Occidental ya no existía en este momento, y por esa razón el Papa Romano se mantuvo como una especie de figura solitaria que lideraba en el Occidente, el Emperador Oriental en Constantinopla todavía tenía una tremenda autoridad en la Iglesia. Por lo tanto, podríamos preguntarnos por qué no intervinieron para resolver el asunto sobre la naturaleza de Cristo. Querían hacerlo. A varios de ellos les hubiera gustado repudiar Calcedonia, pero sus manos estaban atadas, porque había una parte del Consejo que querían mantener: El Canon 28, estableciendo a Constantinopla como técnicamente segunda después de Roma, pero en realidad, iguales.Ahora, mientras estudiaba el material que sigue a los debates entre los Henofisitas y los de Calcedonia me encontré con la imposible tarea ver cómo relatarlo sin aburrirlos. Pasé bastante tiempo trabajando, editando, re-editando, eliminando, restaurando y eliminando de nuevo antes de decidir decir que en el Este durante el 5º y 6º siglo, casi todo el mundo estaba metido en este debate. Emperadores, obispos, patriarcas, metropolitanos, monjes, sacerdotes y la gente común. Hay palabras técnicas como Encyclion, Henoticon, Severan, Acacian que se emplean para definir las diferentes partes tomadas en el debate, y para aquellos que intentaron forjar un punto medio. Déjenme decirles - Esos tipos fracasaron miserablemente en el trabajo de encontrar un punto medio. Fueron destrozados por ambos lados.En cuanto al largo debate sobre la naturaleza de Cristo en Oriente, Everett Ferguson dice que la ironía es que los Calcedonistas, los Henófisitas y la Iglesia del Oriente estaban realmente tratando de decir lo mismo sobre Jesús. De alguna manera era al mismo tiempo 2 cosas, pero un solo individuo. Sus diferentes puntos de partida dieron diferentes formulaciones que sus oponentes no podían aceptar por razones teológicas y no lo harían por razones políticas.Cambio de dirección: Alrededor del año 500 uno de los pensadores más influyentes en la espiritualidad Ortodoxa Griega hizo su marca, Seudo-Dionisio el Areopagita. Su verdadero nombre es desconocido. Afirmó ser Dionisio, uno de los conversos Atenienses de Pablo mencionados en Hechos 17. Sus contemporáneos aceptaron sus escritos como legítimos. Ahora sabemos que no lo eran.Seudo-Dionisio combinó el Cristianismo y el Neoplatonismo en una teología mezclada que atrajo tanto a los Calcedonistas como a los Henófisistas. Probablemente porque cuando lo lees interiormente dices, "¿Qué?" pero tenías que asentar con tu cabeza diciendo lo increíble que era para que no parecieras tonto. Es como cuando leo o escucho a Stephen Hawking hablando elocuentemente de alguna tangente de de la Astrofísica; Yo digo, "¡Wow! ¡Ese tipo es brillante!" Pero no me pidas que te explique lo que acabo de oír. Habla inglés, pero también podría haber sido antiguo Acadio.Además de ser un Neoplatonista, Seudo-Dionisio también era un místico, es decir, alguien que afirmaba haber tenido una experiencia de unión con Dios, no sólo con un profundo sentido de conexión con El, sino una unión real con la esencia de la deidad. Seudo-Dionisio se convirtió en el autor de una rama del misticismo Cristiano que fue enormemente influyente en el Cristianismo Oriental. Cuando su obra fue traducida al Latín en el 9º siglo, se convirtió en influyente en el Occidente también.Los escritos de Seudo-Dionisio enfatizaban una tendencia ya encontrada en autores Cristianos Griegos como Orígenes, Atanasio, y Gregorio de Nyssa que decían que el objetivo de la salvación humana era una manera en que los humanos fueran hecho divinos.Tenemos que tener cuidado aquí, porque tan pronto como digo eso, todos los Cristianos Occidentales dicen: "¡Espera! ¿¡¿¡¡¿Qué?!!?!? Retrocede el camión Juanito... Creo que acabamos de atropellar algo".Hay en la Ortodoxia Oriental una comprensión diferente de la salvación del Catolicismo Romano y el Protestantismo Clásico.La Ortodoxia Oriental entiende que los salvos están destinados a un nivel de gloria en el cielo que está en un orden de existencia que sólo puede describirse apropiadamente como divino.No; los humanos no se convierten en dioses; no como el único Dios Creador verdadero. Pero fueron creados a Su imagen y serán restaurados y completados a esa imagen para que sean tan PARECIDOS a Dios como un ser creado pueda serlo y aún no ser Dios.Esta cuasi-deificación se logra mediante la purificación, la iluminación y la perfección, que significa unión con Dios, que se convirtió en las tres etapas de la iluminación defendidas por el misticismo clásico.Bien, quédate conmigo un momento mientras que vamos mas profundo. Seudo-Dionisio identificó tres etapas en cómo alguien que busca la plenitud de la salvación puede describir a Dios:1) Darle un nombre fue una teología afirmativa.2) Negar ese nombre era teología negativa. Y...3) Luego conciliar la contradicción mirando más allá del lenguaje fue la teología superlativa.El camino de la negación condujo a la contemplación que marca la teología mística, que se consideraba una manera más simple y pura de entender a Dios. En otras palabras, es más fácil saber quién y qué es Dios concentrándose en lo que no es. Y si eso parece absurdo y sin sentido, bienvenidos al club de aquellos que no son místicos y simplemente se rascan la cabeza cuando los místicos comienzan a hablar.La manera que Seudo-Dionisio acomodo a los ángeles en nueve niveles se convirtió en la base de la doctrina medieval de los ángeles.Leer Seudo-Dionisio puede ser frustrante para aquellos que tratan de analizar su lógica y tratan de discernir en sus palabras algunas verdades profundas. Mientras que todas suenan muy espirituales, son típicas de muchos tomos místicos; una cascada de palabras que desafían la interpretación. La mente lucha con dificultad de reconciliar las ideas que compiten y finalmente terminan siendo ideas contradictorias. Esta tensión hace que el lector se apague mentalmente; y es en ese estado de razón suspendida que el alma se supone que es capaz de conectarse con Dios. Es el mismo efecto que los mantras repetidos y la meditación de estilo oriental.A pesar de esto, Seudo-Dionisio fue extremadamente influyente en dar forma a cómo innumerables cristianos del 6º al 10º siglo siguieron buscando crecer en su relación con Dios. Hoy, lo descartamos llamándolo Seudo-, Falso-, Fraude-Dionisio.