Podcasts about Syriac

Friday Bible Study (1/3/25) // 2 Kings 8: 7-29 // Visit our website: https://mbchicago.org Follow us to remain connected: Facebook:   / mbc.chicago   Instagram:   / mbc.chicago   TikTok:   / mbc.chicago   Podcasts: Listen on Apple, Spotify & others To support this ministry, you can donate via: Zelle to: info@mbchicago.org Website: https://mbchicago.org/give Venmo: https://venmo.com/mbchurch PayPal: https://paypal.com/donate/?hosted_but... #2Kings | #BibleStudy | #DanielBatarseh | #mbchicago | #mbcchicago | #Bible | #livechurch | #churchlive | #chicagochurch | #chicagochurches | #versebyverse | #church | #chicago | #sermon | #bibleexplained | #bibleproject | #bibleverse 2 Kings 8: 7-29 (ESV) Hazael Murders Ben-hadad 7 Now Elisha came to Damascus. Ben-hadad the king of Syria was sick. And when it was told him, “The man of God has come here,” 8 the king said to Hazael, “Take a present with you and go to meet the man of God, and inquire of the Lord through him, saying, ‘Shall I recover from this sickness?'” 9 So Hazael went to meet him, and took a present with him, all kinds of goods of Damascus, forty camels' loads. When he came and stood before him, he said, “Your son Ben-hadad king of Syria has sent me to you, saying, ‘Shall I recover from this sickness?'” 10 And Elisha said to him, “Go, say to him, ‘You shall certainly recover,' but[a] the Lord has shown me that he shall certainly die.” 11 And he fixed his gaze and stared at him, until he was embarrassed. And the man of God wept. 12 And Hazael said, “Why does my lord weep?” He answered, “Because I know the evil that you will do to the people of Israel. You will set on fire their fortresses, and you will kill their young men with the sword and dash in pieces their little ones and rip open their pregnant women.” 13 And Hazael said, “What is your servant, who is but a dog, that he should do this great thing?” Elisha answered, “The Lord has shown me that you are to be king over Syria.” 14 Then he departed from Elisha and came to his master, who said to him, “What did Elisha say to you?” And he answered, “He told me that you would certainly recover.” 15 But the next day he took the bed cloth[b] and dipped it in water and spread it over his face, till he died. And Hazael became king in his place. Jehoram Reigns in Judah 16 In the fifth year of Joram the son of Ahab, king of Israel, when Jehoshaphat was king of Judah,[c] Jehoram the son of Jehoshaphat, king of Judah, began to reign. 17 He was thirty-two years old when he became king, and he reigned eight years in Jerusalem. 18 And he walked in the way of the kings of Israel, as the house of Ahab had done, for the daughter of Ahab was his wife. And he did what was evil in the sight of the Lord. 19 Yet the Lord was not willing to destroy Judah, for the sake of David his servant, since he promised to give a lamp to him and to his sons forever. 20 In his days Edom revolted from the rule of Judah and set up a king of their own. 21 Then Joram[d] passed over to Zair with all his chariots and rose by night, and he and his chariot commanders struck the Edomites who had surrounded him, but his army fled home. 22 So Edom revolted from the rule of Judah to this day. Then Libnah revolted at the same time. 23 Now the rest of the acts of Joram, and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? 24 So Joram slept with his fathers and was buried with his fathers in the city of David, and Ahaziah his son reigned in his place. Footnotes a. 2 Kings 8: 10 Some manuscripts say, ‘You shall certainly not recover,' for b. 2 Kings 8: 15 The meaning of the Hebrew is uncertain c. 2 Kings 8: 16 Septuagint, Syriac lack when Jehoshaphat was king of Judah d. 2 Kings 8: 21 Joram is an alternate spelling of Jehoram (the son of Jehoshaphat) as in verse 16; also verses 23, 24

This research paper analyzes "The Discourse on the End of the World," a text attributed to Ephrem the Syrian, exploring its historical and cultural context in 4th-century Syria.  The study examines the text's linguistic features, blending Syriac and Greek influences, and its literary style, combining sermon structure with poetic and hymnic elements.  The paper further investigates the text's integration of biblical and apocalyptic traditions, its manuscript history and transmission, and the ongoing scholarly debate surrounding its authenticity. Finally, it highlights the text's cultural-linguistic significance as a reflection of early Syriac Christianity's apocalyptic imagination and pastoral concerns. For more online courses: www.twinsbiblicalacademy.com

The Apocalypse of Baruch (2 Baruch), a Jewish pseudepigraphical text, is analyzed through its Aramaic-Syriac linguistic lens. The text, primarily extant in Syriac (an Aramaic dialect), is examined for its historical context, textual history, and key Aramaic features. Scholars explore the possibility of earlier Hebrew or Aramaic versions, highlighting significant Aramaic vocabulary and grammatical structures. The study covers the text's apocalyptic themes, such as divine justice, messianic hope, and the restoration of Jerusalem, within its broader Jewish and early Christian contexts. The analysis uses several examples of Aramaic/Syriac words and phrases to illustrate the linguistic features present in the text. check our online courses: www.twinsbiblicalacademy.com

Dr. Craig Evans of Houston Christian University Jesus and His World: The Archaeological Evidence The post The Discovery of an Ancient Syriac Translation of Matthew 11-12 – Dr. Craig Evans, 1/7/25 (0071) first appeared on Issues, Etc..

This text provides a detailed analysis of the Syriac version of the Book of Revelation, focusing on its linguistic and theological features within the context of the Peshitta Bible tradition. It explores the historical development of the Syriac text, noting its later inclusion in the Peshitta after initial omissions, and examines its unique linguistic characteristics, such as transliterations of Greek terms and the use of Syriac idioms. The analysis further investigates the theological interpretations and liturgical uses of Revelation within Syriac Christianity, highlighting its impact on Syriac eschatological literature. Finally, the text discusses the text's significance for modern biblical scholarship, emphasizing its value for textual criticism, understanding Semitic influences on Revelation's Greek text, and studying ecumenical developments. For online courses: www.twinsbiblicalacademy.com

Baal Kadmon is an Author, Occultist, and Meditation teacher based out of New York City. In addition to the Occult, he is a Scholar of Religion, Philosopher, and Historian specializing in Ancient History, Late Antiquity, and Medieval History. He has studied and speaks Israeli Hebrew, Classical Hebrew, Ugaritic language, Arabic, Judeo-Aramaic, Syriac (language), Ancient Greek, and Classical Latin. Baal joins me to discuss the Lucifer Fallacy. Why is Lucifer so important to both occultists and Christians alike? Why do they feel threatened when the very existence of this being is challenged? And .. who is the real fallen angel? Baal has authored multiple books including such titles as: The Magick of Lilith: Calling upon the Great Goddess of the Left Hand Path Baal: The Lord of the Heavens: Calling Down the Great God of Canaan (Canaanite Magick) The 72 Angels Of The Name: Calling On the 72 Angels of God The Magickal Talismans of King Solomon and many more. His books can be found on Amazon and Audible. Baal's material including several very well structured and informative courses can be found at https://www.occultcourses.com/ AFB listeners can order Baal's course Lucifer: Unraveling the Lucifer Fallacy: for 30% off by going to https://www.occultcourses.com/lucifer enter promo code ALIENS Intro: Are They Real? MGR Productions Outro: The Sixth Sense Danijel Zambo Support the show: Venmo AFBpodcast TikTok @aliensforbeginner IG @aliensforbeginnerspod X @AFBPodcast

The Syriac Feast of Epiphany, known as Denḥo (ܕܰܢܚܳܐ), is a significant celebration in the liturgical calendar of the Syriac Christian tradition. The word Denḥo means "manifestation" or "shining forth" in Syriac, reflecting the feast's focus on the revelation of Christ's divinity. It commemorates the baptism of Jesus in the Jordan River by John the Baptist, an event seen as a manifestation of the Holy Trinity and the beginning of Jesus' public ministry. for in depth online courses: www.twinsbiblicalministries.com

The Syriac Apocalypse of Daniel, a seventh-century Syriac Christian text, is a retelling of the biblical Book of Daniel's story with added legendary elements and apocalyptic visions. Preserved in a single manuscript, it was edited and translated into English by Matthias Henze in 2001, making it accessible to scholars. The text's two main sections detail Daniel's historical experiences and his visionary prophecies about the end times, including the Antichrist and the Second Coming. Reflecting the socio-political anxieties of its era, it offers a generalized portrayal of the cosmic struggle between good and evil, likely aimed at monastic communities. Its significance lies in its illustration of the vibrant apocalyptic tradition within early Syriac Christianity. for more online courses: www.twinsbiblicalacademy.com

The Apocalypse of Ezra, a Jewish apocalyptic text from the late 1st century CE, grapples with themes of divine justice and the suffering of the righteous after the destruction of the Second Temple.  The Syriac version, a particularly valuable source, offers unique insights into its transmission and interpretation within early Christian communities of the Near East.  This version's theological nuances, particularly regarding eschatology, are highlighted through its comparison with other textual traditions (Latin, Ethiopic, Armenian). The text's seven visions explore these themes, portraying the end times, a new creation, and the eventual triumph of the righteous.  Its influence on both Jewish and early Christian thought is significant, providing solace and theological frameworks for understanding suffering and hope for the future. for more online courses check our website: www.twinsbiblicalacademy.com

The text explores the potential connection between the Apocalypse of Elijah, a Jewish and Christian apocalyptic text primarily found in Coptic, and the Syriac Christian tradition.  It examines thematic and linguistic parallels between the Apocalypse of Elijah and known Syriac apocalyptic works, considering the influence of Aramaic and the possibility of lost Syriac translations or allusions. The analysis highlights shared eschatological themes, such as the Antichrist and divine judgment, and suggests avenues for further research into manuscript evidence and cultural exchanges.  The study emphasizes the importance of interdisciplinary approaches to understanding the text's broader impact. for more online teachings: www.twinsbiblicalacademy.com

The provided text is a scholarly overview of the Syriac Apocalypse of Pseudo-Methodius, a seventh-century apocalyptic text falsely attributed to Methodius of Olympus. The analysis explores the text's historical context amidst the Arab conquests, its authorship and transmission through Syriac manuscripts and later translations, and its literary structure and theological themes. Key themes include the role of the Roman emperor, the interpretation of the Arab conquests as fulfilling biblical prophecy, and the importance of steadfastness in the face of tribulation. The study highlights the text's significance within the Syriac Christian tradition and its influence on later apocalyptic literature, both within and outside of the Syriac world. Finally, it summarizes various scholarly approaches to understanding this important historical document. our online courses: www.twinsbiblicalacademy.com

The Book of Adam and Eve, an apocryphal text from late antiquity (3rd–5th centuries CE), expands upon the biblical account of Adam and Eve's post-Eden lives. Existing in various ancient languages (Syriac, Ethiopic, Arabic, Greek), it explores their suffering, repentance, and eventual redemption, often incorporating Messianic prophecies. The text's theological significance lies in its examination of human nature, the battle against evil (Satan), and the promise of divine mercy. Its influence is seen in Christian art, literature, and theological interpretations of original sin and salvation, particularly within Syriac and Ethiopic traditions. The work's detailed narratives offer valuable insights into the cultural and religious beliefs of early Christians. www.twinsbiblicalacademy.com

This podcast episode explores the Syriac version of the Book of Enoch, an apocryphal text traditionally attributed to Enoch. The episode examines the book's historical context, its unique features within the Syriac Christian tradition, and its key themes such as the Watchers, heavenly visions, and eschatology. The podcast highlights the theological and linguistic insights offered by the Syriac text, showcasing how its translation choices reflect early Christian interpretations. Specifically, the episode analyzes the Syriac rendering of terms like "Son of Man" and "heavens," revealing the influence of Enoch on Syriac Christianity. Finally, the podcast emphasizes the enduring importance of this apocryphal text and its continued relevance to religious and linguistic studies. for more online teachings check our Academy www.twinsbiblicalacademy.com

This podcast episode explores the Book of Jubilees, a 2nd-century BCE retelling of Genesis and early Exodus, through the lens of Syriac Christianity. The episode highlights the Syriac language's importance as a bridge between Second Temple Jewish thought and early Christian interpretations, noting the preservation of Jewish traditions within Christian frameworks. Thematic overlaps between Jubilees and Syriac thought are examined, focusing on angelic mediation, Sabbath observance, and covenantal identity. Evidence of Jubilees' influence on Syriac Christianity is discussed, including manuscript fragments and thematic similarities with other Syriac texts like the Book of Enoch. Finally, the episode emphasizes the significance of understanding diverse early biblical interpretations and the impact of cultural and linguistic contexts on scriptural understanding. For more online courses : www.twinsbiblicalacademy.com

The Book of the Bee, a 13th-century Syriac text attributed to Bishop Solomon of Basra, is a comprehensive work covering biblical exegesis, church history, and cosmology. Written in Classical Syriac, it integrates biblical narratives with Syriac Christian tradition, exploring creation, key biblical figures, Christology, and eschatology. The book draws upon earlier Syriac works and incorporates extrabiblical traditions, showcasing the rich theological and cultural context of Syriac Christianity. Its theological significance lies in its harmonization of biblical accounts with Syriac interpretations, offering valuable insights into their understanding of scripture and history. Finally, its enduring legacy is evident in its manuscript tradition and continued scholarly interest. check more online courses: www.twinsbiblicalacademy.com

We discuss one of the lesser-known, but most esoterically-important, classics of Syriac spiritual literature, the Book of the Holy Hierotheos. Hierotheos was said to have been the teacher of Dionysius the Areopagite, but he wrote in Syriac, and taught a suspiciously-Evagrian practice of ascent to god.

This podcast outline details an exploration of the "Book of the Cave of Treasures," a 4th- or 5th-century Syriac Aramaic text. The podcast will examine the book's historical and cultural context within Syriac Christianity, its narrative structure and theological themes, including its unique cosmology, and its linguistic features, highlighting its Aramaic roots and influences from other cultures. The podcast will also discuss the book's lasting impact on Christian thought and its continued relevance for modern scholars and readers. Finally, it will connect the book's themes to contemporary spirituality. For more online teachings this is our Academy www.twinsbiblicalacademy.com

St. Ephrem the Syrian, a 4th-century deacon and prolific writer, is celebrated for his hymns and theological works in Syriac, a dialect of Aramaic. His compositions, often referred to as “spiritual treasures,” explore central Christian themes like the Trinity, Christology, and the sacraments, while combating heresies. His poetic style, using imagery like light and darkness, fire and water, effectively communicates complex theological ideas. Declared a Doctor of the Church, Ephrem's legacy continues to impact both Eastern and Western Christianity, his hymns remaining integral to Syriac liturgical traditions. The provided text offers an overview of his life, works, and a detailed linguistic and theological analysis of a Nativity hymn, showcasing his mastery of Syriac and his profound theological insights. www.twinstours.com/academy

The Journey and Their Mode of Travel: Syriac texts emphasize that the Magi came on horses, not camels. Horses were symbols of royal authority and swiftness, aligning with their role as emissaries of a kingly mission. This detail contrasts with Western Nativity scenes that traditionally depict camels. 2. Timing of Their Visit: Syriac and broader Eastern traditions suggest the Magi visited Jesus when he was a toddler, not a newborn. The star (ܟܘܟܒܐ) is often interpreted in Syriac tradition as leading them to a house rather than the manger (Matthew 2:11). 3. The Twelve Names of the Magi: According to Syriac tradition, there were twelve Magi, each representing different regions of the East. Names (examples from Syriac manuscripts): Hormizd Yazdegerd Peroz Dadharses Shabur Ardachshir Mihryar Narsai Ashkhen Tirdat Anushirwan Satarbukh These names reflect their possible Persian and Aramaic cultural affiliations. for more teachings of Aramaic scripture check Twins International Academy www.twinstours.com/webinars

In Syriac tradition and Eastern Christianity, the cave of Christ's birth is far more than a historical setting; it is a symbol of profound theological truths: Humility: The Infinite God chose a lowly cave as the place of His birth, emphasizing the humility of the Incarnation. Light in Darkness: The cave symbolizes a world darkened by sin, now illuminated by the Light of Christ. Typology: The cave of Christ's birth prefigures the cave of His tomb, linking the Incarnation to the Resurrection. Creation's Renewal: The earth itself (the cave) receives its Creator, pointing to the redemption of all creation. For Syriac Christians, the cave is not merely a location but a theological icon—a place where heaven and earth meet, where the eternal Word becomes flesh to bring light, life, and salvation to the world. For more in depth teachings check our online Academy: www.twinstours.com/academy

From ⁠Alexander Scourby⁠ By way of the ⁠Scourby YouBible Channel ~~~ Chapter 1 - 00:00:50 Chapter 2 - 00:08:03 Chapter 3 - 00:15:51 Chapter 4 - 00:22:58 Chapter 5 - 00:31:06 Chapter 6 - 00:36:56 Chapter 7 - 00:45:16 Chapter 8 - 00:53:07 Chapter 9 - 01:00:27 Chapter 10 - 01:03:31 Chapter 11 - 01:10:14 Chapter 12 - 01:15:44 Chapter 13 - 01:21:42 Chapter 14 - 01:26:52 Chapter 15 - 01:30:49 Chapter 16 - 01:37:15 Chapter 17 - 01:43:14 Chapter 18 - 01:46:49 Chapter 19 - 01:50:17 Chapter 20 - 01:55:31 Chapter 21 - 01:58:13 Chapter 22 - 02:04:08 Chapter 23 - 02:11:01 Chapter 24 - 02:18:28 Chapter 25 - 02:24:27 Chapter 26 - 02:29:05 Chapter 27 - 02:35:35 Chapter 28 - 02:40:39 Chapter 29 - 02:47:16 Chapter 30 - 02:51:02 Chapter 31 - 02:57:06 Chapter 32 - 03:04:02 Chapter 33 - 03:10:42 Chapter 34 - 03:15:29 Chapter 35 - 03:19:53 Chapter 36 - 03:26:25 Chapter 37 - 03:31:32 Chapter 38 - 03:36:48 Chapter 39 - 03:40:07 Chapter 40 - 03:43:14 Chapter 41 - 03:46:10 Chapter 42 - 03:51:16 Chapter 43 - 03:55:44 Chapter 44 - 04:00:17 Chapter 45 - 04:04:57 Chapter 46 - 04:08:14 Chapter 47 - 04:11:17 Chapter 48 - 04:13:39 Chapter 49 - 04:17:43 Chapter 50 - 04:23:41 ~~~ What is the Book of Jubilees?  From: ⁠https://sacred-texts.com/bib/jub/index.htm⁠ The Book of Jubilees, probably written in the 2nd century B.C.E., is an account of the Biblical history of the world from creation to Moses. It is divided into periods ('Jubilees') of 49 years. For the most part the narrative follows the familiar account in Genesis, but with some additional details such as the names of Adam and Eve's daughters, and an active role for a demonic entity called 'Mastema'. The anonymous author had a preoccupation with calendar reform, and uses Jubilees as a platform for proposing a solar calendar of 364 days and 12 months; this would have been a radical departure from ⁠the Jewish Calendar⁠, which is lunar-based. There are also a couple of messianic, apocalyptic passages, although quite a bit less than the Book of Enoch. The only complete version of Jubilees is in Ethiopian, although large fragments in Greek, Latin and Syriac are also known. It is believed that it was originally written in Hebrew. If at times one gets the impression that you are reading a first draft of Genesis, you are in good company. R.H. Charles, the translator, a distinguished academic Biblical scholar, concluded that Jubilees was a version of the Pentateuch, written in Hebrew, parts of which later becam7e incorporated into the earliest Greek version of the Jewish Bible, the Septuagint. More info: ⁠The Book of Jubilees - Bible Hub⁠ ~~~ God bless and much love to whoever hears this. ~~~~~~~ From ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Me⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Be Good Broadcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ I just rebroadcast those spreading The Word. Propagate it. Share it. ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Contact⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Me Please Rate or Review on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Spotify⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Apple.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ This and all works are protected by ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CC BY-NC-ND 4.0 DEED⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Attribution-NonCommercial-NoDerivs 4.0 International License --- Support this podcast: https://podcasters.spotify.com/pod/show/begoodbroadcast/support

fWotD Episode 2756: Siege of Constantinople (674–678) Welcome to Featured Wiki of the Day, your daily dose of knowledge from Wikipedia’s finest articles.The featured article for Wednesday, 20 November 2024 is Siege of Constantinople (674–678).The first Arab siege of Constantinople in 674–678 was a major conflict of the Arab–Byzantine wars, and the first culmination of the Umayyad Caliphate's expansionist strategy towards the Byzantine Empire, led by Caliph Mu'awiya I. Mu'awiya, who had emerged in 661 as the ruler of the Muslim Arab empire following a civil war, renewed aggressive warfare against Byzantium after a lapse of some years and hoped to deliver a lethal blow by capturing the Byzantine capital of Constantinople.As reported by the Byzantine chronicler Theophanes the Confessor, the Arab attack was methodical: in 672–673 Arab fleets secured bases along the coasts of Asia Minor and then installed a loose blockade around Constantinople. They used the peninsula of Cyzicus near the city as a base to spend the winter and returned every spring to launch attacks against the city's fortifications. Finally the Byzantines, under Emperor Constantine IV, destroyed the Arab navy using a new invention, the liquid incendiary substance known as Greek fire. The Byzantines also defeated the Arab land army in Asia Minor, forcing them to lift the siege. The Byzantine victory was of major importance for the survival of the Byzantine state, as the Arab threat receded for a time. A peace treaty was signed soon after, and following the outbreak of another Muslim civil war, the Byzantines even experienced a brief period of ascendancy over the Caliphate. The siege was the first major Arab defeat in 50 years of expansion and temporarily stabilized the Byzantine Empire after decades of war and defeats. The siege left several traces in the legends of the nascent Muslim world, although it is conflated with accounts of another expedition against the city in 669, led by Mu'awiya's son, the future ruler Yazid. As a result, the veracity of Theophanes's account was questioned in 2010 by Oxford scholar James Howard-Johnston, and more recently by Marek Jankowiak. Their analyses have placed more emphasis on the Arabic and Syriac sources, but have drawn different conclusions about the dating and existence of the siege. News of a large-scale siege of Constantinople and a subsequent peace treaty reached China, where they were recorded in later histories of the Tang dynasty.This recording reflects the Wikipedia text as of 01:20 UTC on Wednesday, 20 November 2024.For the full current version of the article, see Siege of Constantinople (674–678) on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm long-form Danielle.

rWotD Episode 2691: Kirkuk Welcome to Random Wiki of the Day, your journey through Wikipedia’s vast and varied content, one random article at a time.The random article for Sunday, 15 September 2024 is Kirkuk.Kirkuk (Arabic: كركوك; Kurdish: کەرکووک, romanized: Kerkûk; Syriac: ܟܪܟܘܟ, romanized: Kerkouk; Turkish: Kerkük) is a city in Iraq, serving as the capital of the Kirkuk Governorate, located 238 kilometres (148 miles) north of Baghdad. The city is home to a diverse population of Kurds, Iraqi Turkmens and Arabs. Kirkuk sits on the ruins of the original Kirkuk Citadel which sits near the Khasa River.It is described by the Kurdish leader and former Iraqi president Jalal Talabani as “the Jerusalem of Kurdistan”, while it is seen by the Turkmen activist Fatih Salah as the cultural and historical capital of Iraqi Turkmens. The government of Iraq states that Kirkuk represents a small version of Iraq due to its diverse population, and that the city is a model for coexistence in the country.This recording reflects the Wikipedia text as of 01:01 UTC on Sunday, 15 September 2024.For the full current version of the article, see Kirkuk on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm long-form Gregory.

119:89-96 ל“From its nadir, Psalm 119 moves to its zenith. Complaint has given way to a profession of faith in God's sovereignty for all time (vv. 89a, 90a), in all places (vv. 89b, 90a), and over ‘all things' (v. 91). The profession is highlighted by the uniqueness of vs. 90, which does not contain one of the eight synonyms” McCann, 1171. 119:97-104 מ“The mem strophe is a quiet interlude without petition” Allen, 143. The eight verses begin either with the word מה in vs. 97, 103 and מן in vs. 98, 99, 100, 101, 102, 104. While this last word can indicate a preposition meaning “from, out of” like in vs. 101, 102, 104, it also can be used as a comparison in vs. 98, 99, 100.119:105-112 נ119:105 Your word is a lamp to my feet- “The psalmist thinks of the person traveling by foot at night with a lamp attached to his ankles or feet to show him the way (Prov. 6:23)” Miller, 391.The MT actually has foot instead of feet but a manuscript along with the LXX and Syriac have feet- Ross, 549. This language reminds us of “what Scripture elsewhere calls the believer's walk” Ross, 551. In contrast the lamp of the wicked goes out- Prov. 13:9; 20:20; 24:20.The LORD is a lamp in Ps. 22:28; II Sam. 22:29.119:113-120 ס“The psalmist stands in contrast to the undecided (113), the evildoers (115), the wanderers (118), and the wicked (119)” Motyer, 570.119:113 I hate those who are double minded- vs. 104 “Double-minded is akin to the word in Elijah's taunt at those who hobbled ‘first on one leg then on the other' (I Kings 18:21)” Kidner, 427. These are people “who appear to be following God, but really they aren't” Longman, 407. But I love Your law- vs. 97 His love for God's law is a strong contrast to the hate earlier in the verse. These verbs are antithetical. 119:114 You are my hiding place and my shield- The You is emphatic. Hiding place is found of God in Psalm 32:7; 61:4; 91:1. Shield appears of God in Psalm 3:3; 28:7; 33:20; 84:9, 11; 115:9, 10, 11.I wait for Your word- vs. 74, 81119:121-128 ע“The flow of thought is more awkward than in most of the other stanzas of this psalm, being hindered by the sparsity of words beginning with the letter ‘ayin” Miller, 392. “The key term of the ‘ayin strophe is עבדך ‘your servant,' vv. 122, 124, 125. It is used to claim Yahweh's patronage (v. 125)” Allen, 144. “The petitioner presents himself as a good and faithful servant of YHWH and appeals to YHWH to care for his servant” Hermenia, 279.

You have come into the light of His Face.  You are conscious of His Everlasting Arms. You are conscious of what was hidden.  It says in the Gospel of Philip that Jesus is His hidden Name. It's been revealed to you. Call on It,  sing It,  shout It,  share It.  "I heard their voices and I treasured their faith in my heart. And I sealed My Name upon their foreheads. For they are free men and they are mine."  -Odes of Solomon, John Davidson  Hallelujah, Hallelujah, Hallelujah. I love you,  nik  nikki@curlynikki.com Please support the show: ▶▶https://www.patreon.com/goodmornings ▶▶ Cash App $NikWalton  __________________________________________ LINKS Surrender Novena #1 (All nine days in one place!) Surrender Novena #2 (All nine days in one place!) Surrender Novena Day 9 - Father Dolindo Ruotolo "Pray always in readiness to surrender, and you will receive from it great peace and great rewards, even when I confer on you the grace of immolation, of repentance and of love. Then what does suffering matter? It seems impossible to you? Close your eyes and say with all your soul, “Jesus, you take care of it”. Do not be afraid, I will take care of things and you will bless my name by humbling yourself. A thousand prayers cannot equal one single act of surrender, remember this well. There is no novena more effective than this:  O Jesus, I surrender myself to you, take care of everything! (10 times) Mother, I am yours now and forever. Through you and with you I always want to belong completely to Jesus. Amen" "See thoughts and feelings like a train that enters a station and then leaves; be like the station, not like a passenger." ~ Rupert Spira "Jesus" is a hidden name; "Christ" is a revealed name. So "Jesus" is not translated, but he's called by his name "Jesus." But the name "Christ" in Syriac is "Messiah," in Greek "Christ, and all the others have it according to their own language. "The Nazarene" reveals what's hidden. Christ has everything within himself, whether human or angel or mystery, and the Father."- Gospel of Philip  "Take a deep breath, put a hand on your heart and repeat out loud: "It is safe for me to re-member who I was before I learned to hide." Deep breath. Thinking the world is not ready for your light is most likely your ego's way to rationalize your self repression. The earth has not only been ready for your light... now she demands it. If you think expressing your pain is vulnerable, try expressing your brightness without holding back." - @xavier.dagba

fWotD Episode 2673: Cross Temple, Fangshan Welcome to Featured Wiki of the Day, your daily dose of knowledge from Wikipedia’s finest articles.The featured article for Thursday, 29 August 2024 is Cross Temple, Fangshan.The Cross Temple (Chinese: 十字寺; pinyin: Shízì sì) is a former place of worship in Fangshan, Beijing. The temple was used during different periods by Buddhists and early Chinese Christians. Though it was originally built as a Buddhist temple, some scholars hypothesise that it saw Christian use during the Tang dynasty (618–907). The temple was used by Buddhists during the Liao dynasty (916–1125) and by Christians during the Yuan dynasty (1271–1368). It returned to Buddhist use during the Ming dynasty (1368–1644), before being sold in 1911. It was first recorded in modern scholarship in 1919, damaged during the Cultural Revolution, and re-established as a national-level protected site in 2006. Some scholars consider it to be the only place of worship of the Church of the East (also known as Nestorian Christianity) discovered in China.Today, the site features two ancient steles, as well as groundwork and the bases of several pillars. The steles date to the Liao and Yuan dynasties, but their inscriptions were tampered with during the Ming. During the early 20th century, two stone blocks carved with crosses and other patterns were also discovered at the site, with one of them also bearing an inscription in Syriac. The blocks are presently on display at the Nanjing Museum.This recording reflects the Wikipedia text as of 01:11 UTC on Thursday, 29 August 2024.For the full current version of the article, see Cross Temple, Fangshan on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm standard Nicole.

In this week's study, I begin in Chapter 21. Before I get into the study, I talk about the definitions of what a Republic, Democracy, Communist and liberalism means. DEMOCRACY Government by the people; a form of government, in which the supreme power is lodged in the hands of the people collectively, or in which the people exercise the powers of legislation.REPUB'LIC, A commonwealth; a state in which the exercise of the sovereign power is lodged in representatives elected by the people. In modern usage, it differs from a democracy or democratic state, in which the people exercise the powers of sovereignty in person.The political landscape is also very different in a democracy vs. under communism. In a democratic society people are free to create their own political parties and contest in elections, which are free of coercion and fair to all contestants. In a communist society, however, the government is controlled by one political party and political dissent is not tolerated.In the United States, the terms “liberal” and “Democrat” are often used interchangeably. However, there is a difference between the two terms. A liberal is someone who advocates for more government involvement in order to promote social and economic justice. A Democrat, on the other hand, is a member of the political party that has been traditionally in favor of less government involvement.The next Vision introduces us to the eternal state of the New Heavens and the New Earth, and those who shall dwell therein.This present world cannot last. In the future, Yahshua Messiah will rule it, because he must rule all things (Revelation 20:4-6; 1 Corinthians 15:25-27). However, even that is not Yahweh's permanent plan. He is creating a new heaven and a new earth which will be perfect in every way. They will be completely holy and good, beautiful and wonderful. Several other Bible books also mention the new heaven and earth. In Isaiah 65:17, Yahweh promises to create new heavens and a new earth. Isaiah 65:17-25 describes what it will be like to live there. There will be perfect peace there; even the animals will not attack each other. People will not waste their efforts and they will not work in vain. They will live as Yahweh intended them to live. This will never end (Isaiah 66:22). 1  new = I want you to notice this word “new.”  It is interesting in the original language.  It is the word kainos (kahee-nos'), not chronos (khron'-os).the first = that is the former.was = Greek, “is,”no more sea = The sea is the type of perpetual unrest. Here our Lord rebukes it as an unruly hostile troubler of His people. It symbolized the political tumults out of which “the beast” arose, Rev. 13:1.Long ago, Yahweh chose Jerusalem to be a very special place. It was not important only because it was Israel's capital city. Here was the temple, the house of Yahweh upon this earth (Psalm 122). Here was the only place where Yahweh's people from the nation called Israel, offered their gifts to him (Deuteronomy 12:5-14). Here was the place where Yahweh's people brought their prayers to him (2 Chronicles 6:12-42). Here, Yahweh was present in a special way (2 Chronicles 7:1-3; Isaiah 6:1-5). It was a beautiful and wonderful place (Psalm 48:1-3).2. And I John = “John” is omitted in A, B, Vulgate, Syriac, Coptic, and Andreas; also the “I” in the Greek of these authorities is not emphatic.Jerusalem ... out of heaven = (Rev. 3:12; Gal. 4:26, “Jerusalem which is above”; Heb. 11:10; 12:22; 13:14). The descent of the new Jerusalem out of heaven is plainly distinct from the earthly Jerusalem in which Israel in the flesh shall dwell during the millennium,bride = made up of the blessed citizens of “the holy city.”Have any questions? Feel free to email me; keitner2024@outlook.com 

This week, we share a “Space for God” devotional offered by author and executive director of Theological Horizons, Karen Wright Marsh. Karen guides us into the life and work of Ephrem of Syria (c. 306-373). The "lyric theology" of this early Christian pastor, poet, refugee, theologian, and songwriter has the power to refresh our perspectives even today. Karen concludes our time together by listening prayerfully to a recording of Ephrem's "Hymn to the Light.""Hymn to the Light" by Ephrem the SyrianOur King comes in majestic glory.Let us light our lamps and go forth to meet Him.Let us find our joy in Him, for He has found joy in us.He will indeed rejoice us with His marvelous light.Let us glorify the majesty of the Son and give thanks to the almighty FatherWho, in an outpouring of love, sent Him to us, to fill us with hope and salvation.When He manifests Himself, the saints awaiting Him in weariness and sorrow,will go forth to meet Him with lighted lamps.The angels and guardians of heaven will rejoicein the glory of the just and upright people of earth;Together crowned with victory,they will sing hymns and psalms.Stand up then and be ready!Give thanks to our King and Savior,Who will come in great glory to gladden uswith His marvelous light in His kingdom.View Our Complete Archive of “Space for God” Prayer PracticesLearn More About Spiritual Direction through Coracleinthecoracle.org  |  @inthecoracleSupport the Show.

The Gnostic Trilogy is the best-known and most important work by the ascetic philosopher and teacher Evagrius of Pontus. Among the writers of his age, Evagrius stands out for his short, perplexing, and absorbing aphorisms, which provide sharp insight into philosophy, Scripture, human nature, and the natural world. The first part of the trilogy, the Praktikos (The Practiced One), provides a diagnosis and treatment of the eight tempting thoughts. It was a foundational text for monastic asceticism and was the basis for the later Seven Deadly sins tradition. The second, Gnostikos (The Knower), explains how someone who has mastered the body and mental delusions should teach others. The third, longest, and most controversial, the Kephalaia gnostika (Gnostic Chapters), ranges broadly over the origin of the universe, the nature of rational beings, and the hidden symbols of Scripture. This part was responsible for Evagrius's condemnation as a heretic and, as a result, does not survive intact in the original Greek and must be restored from ancient translations. Evagrius of Pontus: The Gnostic Trilogy (Oxford UP, 2024) presents the Trilogy in its entirety for the first time since antiquity and provides a fresh, comprehensive English translation of all three works, in all their known ancient versions, both Greek and Syriac. Detailed explanatory notes, cross-references to Scripture, to ancient literature, and to Evagrius's other writings, as well as commentary on the translation techniques of the Syriac translators, provide the necessary resources for understanding this significant but puzzling text. New Books in Late Antiquity is presented by Ancient Jew Review. Robin Darling Young is Professor of Church History at the Catholic University of America. Joel Kalvesmaki is a digital humanist and the editor of University of California Press's book series Christianity and Late Antiquity. Find a link to his online Guide to Evagrius in the show notes. Columba Stewart is executive director of HMML, sounds like heaven, but short for the Hill Museum & Manuscript Library at St. John's University and Abbey in Minnesota. Charles Stang is Professor of Early Christian Thought at Harvard Divinity School and the director there of the Center for the Study of World Religions. Fr. Luke Dysinger is Professor of Church History and Moral Theology at St. John's Seminary in California. Michael Motia teaches in Classics and Religious Studies at UMass Boston 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

The Gnostic Trilogy is the best-known and most important work by the ascetic philosopher and teacher Evagrius of Pontus. Among the writers of his age, Evagrius stands out for his short, perplexing, and absorbing aphorisms, which provide sharp insight into philosophy, Scripture, human nature, and the natural world. The first part of the trilogy, the Praktikos (The Practiced One), provides a diagnosis and treatment of the eight tempting thoughts. It was a foundational text for monastic asceticism and was the basis for the later Seven Deadly sins tradition. The second, Gnostikos (The Knower), explains how someone who has mastered the body and mental delusions should teach others. The third, longest, and most controversial, the Kephalaia gnostika (Gnostic Chapters), ranges broadly over the origin of the universe, the nature of rational beings, and the hidden symbols of Scripture. This part was responsible for Evagrius's condemnation as a heretic and, as a result, does not survive intact in the original Greek and must be restored from ancient translations. Evagrius of Pontus: The Gnostic Trilogy (Oxford UP, 2024) presents the Trilogy in its entirety for the first time since antiquity and provides a fresh, comprehensive English translation of all three works, in all their known ancient versions, both Greek and Syriac. Detailed explanatory notes, cross-references to Scripture, to ancient literature, and to Evagrius's other writings, as well as commentary on the translation techniques of the Syriac translators, provide the necessary resources for understanding this significant but puzzling text. New Books in Late Antiquity is presented by Ancient Jew Review. Robin Darling Young is Professor of Church History at the Catholic University of America. Joel Kalvesmaki is a digital humanist and the editor of University of California Press's book series Christianity and Late Antiquity. Find a link to his online Guide to Evagrius in the show notes. Columba Stewart is executive director of HMML, sounds like heaven, but short for the Hill Museum & Manuscript Library at St. John's University and Abbey in Minnesota. Charles Stang is Professor of Early Christian Thought at Harvard Divinity School and the director there of the Center for the Study of World Religions. Fr. Luke Dysinger is Professor of Church History and Moral Theology at St. John's Seminary in California. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

The Gnostic Trilogy is the best-known and most important work by the ascetic philosopher and teacher Evagrius of Pontus. Among the writers of his age, Evagrius stands out for his short, perplexing, and absorbing aphorisms, which provide sharp insight into philosophy, Scripture, human nature, and the natural world. The first part of the trilogy, the Praktikos (The Practiced One), provides a diagnosis and treatment of the eight tempting thoughts. It was a foundational text for monastic asceticism and was the basis for the later Seven Deadly sins tradition. The second, Gnostikos (The Knower), explains how someone who has mastered the body and mental delusions should teach others. The third, longest, and most controversial, the Kephalaia gnostika (Gnostic Chapters), ranges broadly over the origin of the universe, the nature of rational beings, and the hidden symbols of Scripture. This part was responsible for Evagrius's condemnation as a heretic and, as a result, does not survive intact in the original Greek and must be restored from ancient translations. Evagrius of Pontus: The Gnostic Trilogy (Oxford UP, 2024) presents the Trilogy in its entirety for the first time since antiquity and provides a fresh, comprehensive English translation of all three works, in all their known ancient versions, both Greek and Syriac. Detailed explanatory notes, cross-references to Scripture, to ancient literature, and to Evagrius's other writings, as well as commentary on the translation techniques of the Syriac translators, provide the necessary resources for understanding this significant but puzzling text. New Books in Late Antiquity is presented by Ancient Jew Review. Robin Darling Young is Professor of Church History at the Catholic University of America. Joel Kalvesmaki is a digital humanist and the editor of University of California Press's book series Christianity and Late Antiquity. Find a link to his online Guide to Evagrius in the show notes. Columba Stewart is executive director of HMML, sounds like heaven, but short for the Hill Museum & Manuscript Library at St. John's University and Abbey in Minnesota. Charles Stang is Professor of Early Christian Thought at Harvard Divinity School and the director there of the Center for the Study of World Religions. Fr. Luke Dysinger is Professor of Church History and Moral Theology at St. John's Seminary in California. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The Gnostic Trilogy is the best-known and most important work by the ascetic philosopher and teacher Evagrius of Pontus. Among the writers of his age, Evagrius stands out for his short, perplexing, and absorbing aphorisms, which provide sharp insight into philosophy, Scripture, human nature, and the natural world. The first part of the trilogy, the Praktikos (The Practiced One), provides a diagnosis and treatment of the eight tempting thoughts. It was a foundational text for monastic asceticism and was the basis for the later Seven Deadly sins tradition. The second, Gnostikos (The Knower), explains how someone who has mastered the body and mental delusions should teach others. The third, longest, and most controversial, the Kephalaia gnostika (Gnostic Chapters), ranges broadly over the origin of the universe, the nature of rational beings, and the hidden symbols of Scripture. This part was responsible for Evagrius's condemnation as a heretic and, as a result, does not survive intact in the original Greek and must be restored from ancient translations. Evagrius of Pontus: The Gnostic Trilogy (Oxford UP, 2024) presents the Trilogy in its entirety for the first time since antiquity and provides a fresh, comprehensive English translation of all three works, in all their known ancient versions, both Greek and Syriac. Detailed explanatory notes, cross-references to Scripture, to ancient literature, and to Evagrius's other writings, as well as commentary on the translation techniques of the Syriac translators, provide the necessary resources for understanding this significant but puzzling text. New Books in Late Antiquity is presented by Ancient Jew Review. Robin Darling Young is Professor of Church History at the Catholic University of America. Joel Kalvesmaki is a digital humanist and the editor of University of California Press's book series Christianity and Late Antiquity. Find a link to his online Guide to Evagrius in the show notes. Columba Stewart is executive director of HMML, sounds like heaven, but short for the Hill Museum & Manuscript Library at St. John's University and Abbey in Minnesota. Charles Stang is Professor of Early Christian Thought at Harvard Divinity School and the director there of the Center for the Study of World Religions. Fr. Luke Dysinger is Professor of Church History and Moral Theology at St. John's Seminary in California. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices

The Gnostic Trilogy is the best-known and most important work by the ascetic philosopher and teacher Evagrius of Pontus. Among the writers of his age, Evagrius stands out for his short, perplexing, and absorbing aphorisms, which provide sharp insight into philosophy, Scripture, human nature, and the natural world. The first part of the trilogy, the Praktikos (The Practiced One), provides a diagnosis and treatment of the eight tempting thoughts. It was a foundational text for monastic asceticism and was the basis for the later Seven Deadly sins tradition. The second, Gnostikos (The Knower), explains how someone who has mastered the body and mental delusions should teach others. The third, longest, and most controversial, the Kephalaia gnostika (Gnostic Chapters), ranges broadly over the origin of the universe, the nature of rational beings, and the hidden symbols of Scripture. This part was responsible for Evagrius's condemnation as a heretic and, as a result, does not survive intact in the original Greek and must be restored from ancient translations. Evagrius of Pontus: The Gnostic Trilogy (Oxford UP, 2024) presents the Trilogy in its entirety for the first time since antiquity and provides a fresh, comprehensive English translation of all three works, in all their known ancient versions, both Greek and Syriac. Detailed explanatory notes, cross-references to Scripture, to ancient literature, and to Evagrius's other writings, as well as commentary on the translation techniques of the Syriac translators, provide the necessary resources for understanding this significant but puzzling text. New Books in Late Antiquity is presented by Ancient Jew Review. Robin Darling Young is Professor of Church History at the Catholic University of America. Joel Kalvesmaki is a digital humanist and the editor of University of California Press's book series Christianity and Late Antiquity. Find a link to his online Guide to Evagrius in the show notes. Columba Stewart is executive director of HMML, sounds like heaven, but short for the Hill Museum & Manuscript Library at St. John's University and Abbey in Minnesota. Charles Stang is Professor of Early Christian Thought at Harvard Divinity School and the director there of the Center for the Study of World Religions. Fr. Luke Dysinger is Professor of Church History and Moral Theology at St. John's Seminary in California. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Iranian Languages and Dialects, Part III: Middle Persian Before you listen to this episode, I encourage you to check my previous episodes on Iranian languages and Dialects, particularly the one on Old Persian, which serve as prerequisites for this part. Middle Iranian refers to various now-extinct Iranian languages spoken from about the 4th century B.C.E. to after the Islamic conquest. These languages include Middle Persian (Pahlavi), Parthian, Bactrian, Chorasmian, Sogdian, and Khotanese. Middle Persian, known from inscriptions and Manichean texts from the 3rd century C.E., evolved from Old Persian. It was written in scripts derived from Aramaic and Syriac alphabets. The main Middle Persian religious texts are the Dēnkard and the Bundahišn. The Dēnkard discusses theological issues, wisdom texts, and the life of Zarathustra. The Bundahišn focuses on Zoroastrian cosmology. Other notable texts include the Dādestān ī Mēnōy ī Xrad, Dādestān ī Dēnīg, Nāmagīhā ī Manuščihr, and the Ardā Wirāz-nāmag. In the upcoming episodes, we will explore Iranian languages further, starting with Persian, also known as Parsi | Farsi.

On this episode of Unsupervised Learning Razib talks to professor Sean Anthony about his book Muhammad and the Empires of Faith: The Making of the Prophet of Islam. Anthony is a historian in the Department of Near Eastern Languages and Cultures at The Ohio State University. He earned his Ph.D. with honors in 2009 at the University of Chicago in Near Eastern Languages and Civilizations, and has a mastery of Arabic, Persian, Syriac, French, and German. Anthony's interests are broadly religion and society in late antiquity and medieval Islam, early canonical literatures of Islam (Koran and Hadith) and statecraft and political thought from the foundational period of Islam down to the Abbasid Caliphate over a century later. Razib and Anthony discuss the state of the controversial scholarship about the origins of Islam, which often comes to conclusions that challenge the orthodox Muslim narrative. This earlier generation of scholars, like Patricia Crone, challenged the historicity of Muhammad, the centrality of Mecca in early Islam and even the distinctive religious identity of the early 7th century's Near East's Arab conquerors. This revisionist school serves as the basis for Tom Holland's 2012 book, In the Shadow of the Sword: The Birth of Islam and the Rise of the Global Arab Empire. While Holland's work was an accurate summary of research before the 2010's, Anthony argues that since then new findings have updated and revised the revisionism itself. A Koran dating from the mid-7th century seems to confirm the antiquity of this text and traditions around it, while contemporaneous non-Muslim sources refer to Muhammad as an Arabian prophet. While it is true that coinage did not bear the prophet's name until the end of the 7th century, it may be that earlier generations of scholars were misled by the lack of access to contemporary oral sources themselves necessarily evanescent. Razib and Anthony also discuss whether the first Muslims actually self-identified as Muslims in a way we would understand, as opposed to being a heterodox monotheistic sect that emerged out of Christianity and Judaism. Though classical Islam qua Islam crystallized under the Abbasids after 750 AD, it now seems quite clear that the earlier Umayyads had a distinct identity from the Christians and Jews whom they ruled.    

Today is Tuesday, June 18, 2024, The feast of St. Ephrem the Syrian, Deacon, Confessor and Doctor of the Church, a third class feast, with the liturgical color of white. In this episode: the meditation, ”Sources of Temptation,” news from FSSPX.News:“Syro-Malabar Church on the Brink of Schism?” and a Thought of the Day from Archbishop Lefebvre. We'd love your feedback on these Daily Devotionals! What do you like / not like, and what would you like us to add? podcast@sspx.org - - - - - - - - - - - Sources Used Today: India: Syro-Malabar Church on the Brink of Schism?– FSSPX.news https://fsspx.news/en/news/india-syro-malabar-church-brink-schism-45653 Thought for the Day- Archbishop Lefebvre (Angelus Press) Practical Meditations- (Angelus Press) - - - - - - - - - - - Please Support this Apostolate with 1-time or Monthly Donation >> - - - - - - - - - - - Explore more: Subscribe to the email version of this Devotional - it's a perfect companion! Subscribe to this Podcast to receive this and all our audio episodes Subscribe to the SSPX YouTube channel for video versions of our podcast series and Sermons FSSPX News Website: https://fsspx.news Visit the US District website: https://sspx.org/ - - - - - - - - - - - What is the SSPX Podcast? The SSPX Podcast is produced by Angelus Press, which has as its mission the fortification of traditional Catholics so that they can defend the Faith, and reaching out to those who have not yet found Tradition.  - - - - - - - - - - - What is the SSPX? The main goal of the Society of Saint Pius X is to preserve the Catholic Faith in its fullness and purity, to teach its truths, and to diffuse its virtues, especially through the Roman Catholic priesthood. Authentic spiritual life, the sacraments, and the traditional liturgy are its primary means of bringing this life of grace to souls. Although the traditional Latin Mass is the most visible and public expression of the work of the Society, we are committed to defending Catholic Tradition in its entirety: all of Catholic doctrine and morals as the Church has always defended them. What people need is the Catholic Faith, without compromise, with all the truth and beauty which accompanies it. https://sspx.org

In today’s episode, I speak with Nick Grossenbacher, who first encountered and became enamored with the subject of alchemy more than 15 years ago while working on a PhD in late classical and medieval Middle Eastern history. Not content with a purely scholarly approach, Nick set up a home laboratory to replicate processes described in medieval Arabic and Syriac texts. His passion for alchemy deepened through his studies with teacher Robert Bartlett, leading him to explore global alchemical traditions. Nick's journey took a practical turn when he collaborated with a naturopathic clinic, developing custom formulas for patients with acute skin issues. This work inspired him to create a company focused on alchemical wellness products, particularly topicals. At the onset of the pandemic, Nick left his teaching career to start Rare Earth Alchemy, where he now fulfills his dream of conducting daily work in a fully equipped alchemical research and production lab. We talk about the following and so much more: ✅Defining Alchemy: Understand what alchemy is and its significance today. ✅Discover practical examples of alchemical processes in everyday life. ✅ Learn about evidence-based approaches to alchemy using the scientific method. ✅21st-Century Innovations: Explore how modern tools and techniques advance traditional alchemical practices. ✅Understand the intersection of alchemy with contemporary medical and wellness practices. If you’d like to join the waitlist for my next coaching program, sign up @ www.InnerKnowingSchool.com Please tag us and tell us what you loved! You can follow @Gateways_To_Awakening on Instagram or Facebook if you’d like to stay connected.

Saint Epiphanios was born a Jew in Palestine, but he and his sister came to faith in Christ and were baptized together. Epiphanios gave all his possessions to the poor and became a monk. He knew St Hilarion the great (October 31), and traveled among the monks of Egypt to learn their ways and wisdom. The fame of his virtue spread so widely that several attempts were made to make him bishop, first in Egypt, then in Cyprus. Whenever Epiphanios heard of these plans, he fled the area. He was finally made bishop by means of a storm: told to go to Cyprus, he took ship instead for Gaza, but a contrary wind blew his ship directly to Cyprus, where "Epiphanios fell into the hands of bishops who had come together to elect a successor to the newly-departed Bishop of Constantia, and the venerable Epiphanios was at last constrained to be consecrated, about the year 367." (Great Horologion). He guarded his flock faithfully for the remainder of his life, working many miracles, defending the Church against the Arian heresy, and composing several books, of which the best-loved is the Panarion (from the Latin for 'bread-box'), an exposition of the Faith and an examination of eighty heresies. He was sometimes called the 'Five-tongued' because he was fluent in Hebrew, Egyptian, Syriac, Greek, and Latin.   Saint Germanos was the son of a prominent family, in Constantinople. He became Metropolitan of Cyzicus, then was elevated to the throne at Constantinople in 715. It was he who baptized the infant Constantine, who for his whole life was nicknamed "Copronymos" because he defecated in the baptismal font (though he was neither the first nor the last infant to do so). At this incident, Patriarch Germanos is said to have prophesied that the child would one day bring some foul heresy upon the Church, which he did, becoming a notorious iconoclast as emperor. Germanos openly opposed the decree of the Emperor Leo the Isaurian which began the persecution of the holy icons. For this he was deposed and driven into exile in 730. He lived the rest of his life in peace. Saint Germanos is the composer of many of the Church's hymns, notably those for the Feast of the Meeting in the Temple.   These two Saints are always commemorated together.

Saint Epiphanios was born a Jew in Palestine, but he and his sister came to faith in Christ and were baptized together. Epiphanios gave all his possessions to the poor and became a monk. He knew St Hilarion the great (October 31), and traveled among the monks of Egypt to learn their ways and wisdom. The fame of his virtue spread so widely that several attempts were made to make him bishop, first in Egypt, then in Cyprus. Whenever Epiphanios heard of these plans, he fled the area. He was finally made bishop by means of a storm: told to go to Cyprus, he took ship instead for Gaza, but a contrary wind blew his ship directly to Cyprus, where "Epiphanios fell into the hands of bishops who had come together to elect a successor to the newly-departed Bishop of Constantia, and the venerable Epiphanios was at last constrained to be consecrated, about the year 367." (Great Horologion). He guarded his flock faithfully for the remainder of his life, working many miracles, defending the Church against the Arian heresy, and composing several books, of which the best-loved is the Panarion (from the Latin for 'bread-box'), an exposition of the Faith and an examination of eighty heresies. He was sometimes called the 'Five-tongued' because he was fluent in Hebrew, Egyptian, Syriac, Greek, and Latin.   Saint Germanos was the son of a prominent family, in Constantinople. He became Metropolitan of Cyzicus, then was elevated to the throne at Constantinople in 715. It was he who baptized the infant Constantine, who for his whole life was nicknamed "Copronymos" because he defecated in the baptismal font (though he was neither the first nor the last infant to do so). At this incident, Patriarch Germanos is said to have prophesied that the child would one day bring some foul heresy upon the Church, which he did, becoming a notorious iconoclast as emperor. Germanos openly opposed the decree of the Emperor Leo the Isaurian which began the persecution of the holy icons. For this he was deposed and driven into exile in 730. He lived the rest of his life in peace. Saint Germanos is the composer of many of the Church's hymns, notably those for the Feast of the Meeting in the Temple.   These two Saints are always commemorated together.

Description: An immersive reading of excerpts from Arabian Nights attributed to Scheherazade with translation by Edward William Lane with reflection on leprosy, the ideal clinician and cutaneous treatments.Website:https://anauscultation.wordpress.com/ Work:The Story of King Yoonan and the Sage Dooban from The Thousand and One Nights attributed to Scheherazade with translation by Edward William Lane. in former times, in the country of the Persians, a monarch who was called King Yoonán, possessing great treasures and numerous forces, valiant, and having troops of every description; but he was afflicted with leprosy, which the physicians and sages had failed to remove; neither their potions, nor powders, nor ointments were of any benefit to him; and none of the physicians was able to cure him. At length there arrived at the city of this king a great sage, stricken in years, who was called the sage Doobán: he was acquainted with ancient Greek, Persian, modern Greek, Arabic, and Syriac books, and with medicine and astrology, both with respect to their scientific principles and the rules of their practical applications for good and evil; as well as the properties of plants, dried and fresh, the injurious and the useful: he was versed in the wisdom of the philosophers, and embraced a knowledge of all the medical and other sciences. […]He […] hired a house, in which he deposited his books, and medicines, and drugs. Having done this, he selected certain of his medicines and drugs, and made a goff-stick, with a hollow handle, into which he introduced them; after which he made a ball for it, skillfully adapted; and on the following day, after he had finished these, he went again to the King, and kissed the ground before him, and directed him to repair to the horse-course, and to play with the ball and goff-stick. The King, attended by his Emeers and Chamberlains and Wezeers, went thither, and, as soon as he arrived there, the sage Doobán presented himself before him, and handed to him the goff-stick, saying, Take this goff-stick, and grasp it thus, and ride along the horse-course, and strike the ball with it with all thy force, until the palm of thy hand and thy whole body become moist with perspiration, when the medicine will penetrate into thy hand, and pervade thy whole body; and when thou hast done this, and the medicine remains in thee, return to thy palace, and enter the bath, and wash thyself, and sleep: then shalt thou find thyself cured: and peace be on thee.References:1001 Nights: https://www.gutenberg.org/files/34206/34206-h/34206-h.htm  Leprosy: https://www.cdc.gov/leprosy/index.html Grzybowski A, Nita M. Leprosy in the Bible. Clin Dermatol. 2016 Jan-Feb;34(1):3-7. doi: 10.1016/j.clindermatol.2015.10.003. Epub 2015 Nov 17.Eather N, Wade L, Pankowiak A, Eime R. The impact of sports participation on mental health and social outcomes in adults: a systematic review and the 'Mental Health through Sport' conceptual model.Oja P, Titze S, Kokko S, Kujala UM, Heinonen A, Kelly P, Koski P, Foster C. Health benefits of different sport disciplines for adults: systematic review of observational and intervention studies with meta-analysis. Br J Sports Med. 2015 Apr;49(7):434-40.

The Barutha English-Syriac Dictionary stands as a testament to the unwavering dedication of Ishu Barutha, who initiated its creation in the 1970s to address the linguistic needs of the Assyrian community across the globe

One person, missionary EW McDowell, influenced the fate of Syriac Christians ahead of the US Immigration Act of 1924. In this episode, Hannah Roussel interviews James Wolfe about McDowell, whose writings and testimony before Congress opened up the dialectics about the nature of the category “Asiatic.”

Apologies for any degradation of the sound quality.  This was recorded while we were traveling, and the room setup was not ideal, so if sounds like I'm in a cave, you know why ;) This episode we head over to the continent to kick off the Tang dynasty.  The Tang dynasty was extremely influential on Yamato and later Japan, as well as the rest of East Asia.  And so we'll take a look at how it got its start and how it expanded along the silk road, while at the same time talking about the literally cutthroat politics of the period.  Especially in the royal house.  Nobody fights like family. For more information, check out the podcast webpage:  https://sengokudaimyo.com/podcast/episode-104   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 104: A Bloody Start to a Golden Age It was early in the morning on the fourth day of the sixth month of the ninth year of Wu De.    Brothers Li Jiancheng, Crown Prince, and his younger brother, Li Yuanji, were more than a bit annoyed--Their brother had apparently slandered them to their father, the Emperor, claiming that they had had illicit relationships with his concubines.  Although the accusations were false, they still had to come to the palace to clear their names.  So they left the crown prince's residence at the Eastern Palace and were traveling on horseback with a retinue of men through the private, forested royal park north of the city towards the Xuanwu Gate—the northern gate to the palace and to the great city of Chang'an. As they approached Linhu Hall, they noticed something was afoot: there were soldiers in the park, headed their way. It was immediately apparent that the accusations had been a ruse, and their brother meant for more than just to tarnish their honor.  As they fled eastward, back towards the Eastern palace, their brother, Li Shimin, came galloping towards them and called out to them.  Li Yuanji tried to draw his bow, but couldn't get to it in time, and Li Shimin shot and killed Li Jiancheng, their older brother and the crown prince. Li Yuanji himself fell from his horse as he dodged arrows from the attacking troops, but Li Shimin also became entangled in the brush of the park and had to dismount.  Li Yuanji ran up to his brother and tried to strangle him with his bow string, but soon he was chased off by reinforcements.  Li Yuanji fled on foot to Wude Hall, where he was finally caught and struck down with arrows.  Li Shimin's forces struck off the heads of the two murdered princes, and took them to the Xuanwu gate, where opposing forces were still fighting.  Seeing the heads of the two princes, it was clear that Li Shimin's ambush was victorious, and the princes' forces quickly dispersed. Three days later, the victorious Li Shimin was instated as the new crown prince.  Two months later, his father, Li Yuan, known to history as emperor Tang Gaozu, abdicated in favor of his son, who came to power as Emperor Taizong.  This was the start of the Zhenguan era, which would come to be seen as a golden age in the history of the various Chinese empires. --------------- Alright, so as may be apparent, we are deviating a bit from our discussion of Yamato to look at some of the events on the continent.  This is because the rise of the Tang dynasty would have an incredible impact on the Japanese archipelago.  For one, it was the alliance between the Tang and Silla that would eventually mean the removal of Yamato and its allies from the Korean peninsula.  In addition, however, the Tang dynasty's access to the silk road and its grandiose government would become an exemplar for Yamato and many other polities who wished to demonstrate their political and cultural sophistication.  Many of the laws and even court dress would mimic that of the Tang court—with a local flare, of course.  In addition, the Tang dynasty brought a relative stability to the continent that would last for over two hundred years.  Of course, none of that was known at the outset, and like many previous kingdoms, the Tang dynasty was born out of bloodshed. We've mentioned several times how the Sui Dynasty was growing increasingly unpopular in the late 6th and early 7th centuries.  Wars continued to cost money and lives, as did the giant public works projects of the periods - though the Grand Canal would be one of the greatest constructions of any age, uniting the Yangzi and Yellow River basins in myriad ways, powering the regions' economies for centuries to come. Into this Sui period came a man of the Li family named Yuan.  We mentioned him back in episode 102, but I figured he could do with a little more backstory.  Li Yuan's family originated in the frontier regions.  Official biographies had connected him to the founder of the Western Liang dynasty, and his family had served in various roles as the different northern kingdoms rose and fell.  The Li family had been providing military service since the time of Yuan's great-grandfather, and Li Yuan himself had been serving since the early 600s.  He was made a general and placed in charge of the Dongguang pass  in the Taihang mountains.  There, he largely stayed out of the limelight.  At one point, he was summoned to the palace and rather than going he feigned illness, instead. You see, around this time there was a prophecy flying around that someone with the surname of Li would try to take the throne from Sui Emperor, Emperor Yang, so it may have been in Li Yuan's best interest to avoid the court and anything that could draw Emperor Yang's suspicions.  He continued to do everything in his power to make himself seem unthreatening, even as rebellions were breaking out across the Empire. In 614, the Sui army was defeated by Goguryeo, and the Sui court was plagued by numerous uprisings.  Li Yuan may have sat it out if it weren't for his son, Li Shimin.  Like many youthful individuals, Li Shimin was less than invested in the current administration.  He and several of his close acquaintances began to scheme behind his father's back, with plans to join the other uprisings and hope to take a piece of the pie.  Eventually, they blackmailed Li Yuan into marching on the capital of Daxingcheng in 617, threatening to expose several illicit relationships from his time at the court—relationships that would have surely put him at odds with the Emperor.  At the same time, Emperor Yang had fled to the southern capital along the banks of the Yangzi River, but his son and heir, Yang You, was still in the capital.  Li Yuan marched on imperial city of Daxingcheng, near the ancient capital of Chang'an, claiming that he was coming to protect the young heir. Taking control of the capital city put Li Yuan at odds with imperial forces, who did not necessarily accept Li Yuan's altruistic claims.  Li Yuan and his sons, including Li Shimin and Li Jiangcheng, were drawn into fighting.  Even Li Yuan's daughter, Pingyang, the wife of general Chai Shao, contributed to the war effort.  She personally raised an army and led it into battle, becoming the first female general of what would be known as the Tang dynasty. In 618, Emperor Yang of Sui was assassinated by another general, Yuwen Huaji, and the throne passed to his son, Yang You, known as Emperor Gong of Sui.  However, Li Yuan pressured the newly made Emperor Gong to yield the throne to him.  Since Li Yuan had inherited the title “Duke of Tang” from his paternal line, he used that as the name of his new dynasty, and became known as Tang Gaozu—the High Founder of Tang. It wasn't enough to simply take the throne, though.  There were still many other warlords looking to take his place.  After all, unification had only come about some thirty or forty years prior.  Up to that point, there had been numerous, often competing kingdoms, especially in the north.  It was quite possible that the Sui dynasty was just a fluke, and most people no doubt expected the empire to fall once more into chaos. Still, although he definitely had to back it up with military might, often led by his sons and close confidants, Li Yuan went about the process of enacting his sovereignty.  This included various state rituals, as well as a reform of the administration.  For one thing, they renamed the capital.  Daxingcheng had been built nearby the ancient capital of Chang'an, and so they renamed Daxingcheng to the ancient name of Chang'an. In addition, he sought out various supernatural portents.  He also enjoyed the support of various Daoists, who believed that the founder of Daoism, Laozi, was from the Li family.  There was a belief at the time that a messianic ruler from the Li family would bring about the Daoist millennium.  And to better understand that, it may be useful to understand a little bit about Daoism. Daoism, first and foremost, is one of the more well known religions to come out of China, and often is found side by side what would seem to be its polar opposite, Confucianism.  However, the two have more in common than one might at first assume. The believed founder of Daoism is known as Laozi, though some later sources, including the Qin dynasty “Records of the Grand Historian”, by Sima Chen, would claim for him the name Li Er.  Laozi was said to have been a scholar who abandoned the world, and as he was leaving the empire for parts unknown, an astute guard recognized him and requested that before he left that he write down his accumulated wisdom before he would let the old sage leave.  That became the work known as the Dao De Jing, or the Classic of the Way and Virtue. The opening of the Dao De Jing is rather famous: Dao ke Dao, feichang Dao. Or, according to one translation:  The Dao that can be known is not the eternal Dao. However, no English translation truly does the original justice. Traditionally, Laozi is said to have been a contemporary of Confucius, and some of the earliest writings on him, in the Warring States period writings of Zhuangzi, often show Confucius in awe of Laozi.  That said, most tend to agree that Laozi himself likely never existed, and that the Dao De Jing was assembled over the years from various poems and sayings that fit with the general theme of formlessness and a general concept of following the Way, a rather ill defined concept of natural order, one which humans are constantly pushing against, often to our detriment. Truth is that both Confucius and Laozi—or whomever compiled the Dao De Jing—wrote about a thing called the “Dao” or “Way”.  Confucius was often talking about the “Way of Heaven”, describing an ordered universe where balance was kept by everyone remaining in their proper place, creating a series of rules around strict, hierarchical relationships, such as those between a father and son, or the ruler and subject.  According to Confucian thought, as long as things on Earth were properly ordered, that order would be reflected in the Heavens, and all of creation would be ordered as well. In Daoism, it is much less about attempting to order the universe, but rather about giving in to your natural place in the universe.  This is a much simplified version of both religions, but in general, where Confucianism tended to see serving at court as a virtue, Daoism tended to reject official life.  For many court officials, they would embrace Confucian ideals in their official lives, but often seek out Daoist pleasures in their free time. Religious Daoism, where it became more than simply a philosophical ideal, appears to have coalesced around the Han dynasty.  There are Daoist temples, though in this instance it is often intertwined with many other Sinitic philosophies and beliefs.  Thus things like the Queen Mother of the West and the Peaches of Immortality could be included in Daoist practice.  Things like the Yijing, the Book of Changes, and various divination methods could also be included. In many cases, “Daoist” seems to be used less to refer to a strict adherent to the philosophy of the supposed Laozi, and more as a general catchall for various folk beliefs.  Thus many people see the images of the Queen Mother of the West on Han Dynasty mirrors imported to Japan as evidence of a Daoist influence on the archipelago, while others note the lack of the further panoply of religious accoutrements that we would expect if it was truly a “Daoist” influence, and not just a few folk beliefs that made their way across the straits. However, by the time that Li Yuan was coming to the throne there was a thriving Daoist community in the Sui and burgeoning Tang dynasties, and if they believed that Li Yuan was an incarnation of Laozi—or at least a messianic descendant—who was he to dissuade them of such a notion? Li Yuan reached back into the past in other ways as well.  For one, he would reinstitute the Northern Wei “equal-field” system of state granted land, along with a system of prefectures and districts to help administer it.  This was largely an effort to help fill up the coffers, which had been emptied by the Sui and constant warfare, while also emphasizing state ownership of land, with individuals being mere tenants.  It also helped bring back into cultivation lands that had long lain fallow, often due to the constant fighting of the previous centuries. In 621, Li Yuan ordered the minting of new copper coins to help stabilize the currency.  Later Sui currency had been devalued by numerous forgeries as well as official debasement—mixing in less valuable metals to make the coins, while attempting to maintain the same denominations as before.  These new coins were meant to restore faith in the currency, but shortages would continue to plague the dynasty throughout its history, leading to the use of cloth as a common medium of exchange and tax payment, something that was also common on the archipelago, along with other goods, in lieu of rice or money. By 624, Li Yuan also announced a new legal code based on the old Han era code, although this was quickly expanded, since the needs of the code from the 3rd century Now initially, for all of their claims to the entire geographic area of the Sui dynasty, the newly established Tang dynasty really only had effective control over a small are of Guanzhou—the area around Chang'an itself.  Li Yuan hadn't been the only one to rise up, and just because he had declared himself the new emperor didn't mean that the other warlords were just giving up.  It wasn't like they had reached the end of a football match and everyone was now just going to go home. And so he and his sons found themselves campaigning for at least the next five years, and that was against the active threats.  Plenty of local elites, especially along the Yellow River basin, simply opted to hole up in their fortified settlements.  After all, they had no guarantees that this new Tang dynasty would last longer than any of the others in the past several centuries.  Often these local elites came under nominal vassalage of the Tang—and probably any other warlord that showed up—but in reality, based on how we see the Tang administration at work, it seems they were primarily left to their own devices, at least early on.  After all, Li Yuan and his sons had plenty of active threats to worry about. And it was definitely his sons who bore the brunt of the work.  Li Jiancheng, the eldest son, who would eventually be named Crown Prince, and Li Shimin each took charge of various troops against  the threats to the new Tang empire.  And they were, for the most part, successful.  They eventually brought a majority of the former Sui territory under their control, such that by 623 internal resistance had begun to wane, and by 624 the situation was largely under control. At least internally.  To the north and west there was another threat:  The khaganate of the Göktürks. Now for many people, if you hear “Turks” you might immediately think of the Ottomans in the region of modern Turkiye.  However, that is not where the Turkish people originated from.  In fact, the first mention of Turkic people appears to be out of the Altai mountains, in modern Mongolia, from around 545.  They appear to have been a nomadic group, as were many of the people of the steppes of central Eurasia.  By 551, only a short time after they were first documented by outside groups, they had established the Göktürk, or Celestial Turk, Khaganate, based in the Mongolian plateau.  From there they expanded in the 6th century, at one point spanning from the Byzantine and Sassanid Persian empires in the west all the way to the kingdoms and empires of the Yellow River basin in the east. Many of the ethnic Han kingdoms that clashed with the Göktürks instituted practices of basically paying them off to prevent raids and invasions of their territory.  Shortly after the founding of the Sui dynasty, the Turkic Khaganate split in two, after the death of the khagan, and so the Sui and Tang were actually dealing with what we know as the Eastern Turkic Khaganate.  They were known to the ethnic Han people as the Thuk-kyat people, a term that today is often transcribed as Tujue, due to the shift in Sinic pronunciation over time.  “Tujue” is often how you'll see it rendered in sources referencing Chinese documents. The Eastern Turkic Khaganate remained an issue for the Sui and Tang dynasties.  Initially, when the uprisings against the Sui began, the Göktürks actually pulled back for a bit, hoping to allow the internal conflicts to weaken their eastern neighbors, but as they saw the direction things were taking, with the Tang dynasty solidifying their power, they began to launch invasions and harass the border, forcing the Tang dynasty to send troops.  Initially Li Yuan attempted to by off the Eastern Turks, as previous dynasties had done, but while they were happy to take his money, the invasions did not stop. Eventually, things got so bad—and the internal conflicts were in a stable enough state—that Li Yuan, decided to send a force against them.  A fairly straightforward decision, supposedly, except, well… Throughout all of this conflict, Li Jiancheng and Li Shimin had been building up their own influence.  Li Jiancheng, as the eldest son of Li Yuan, was the Crown Prince, but Li Shimin had built up his own power and influence, to the point that Li Jiancheng and his other brother, Li Yuanji, were starting to look at how they could take care of him before he got so powerful and popular that Li Yuan was tempted to make him Crown Prince instead of Jiancheng.  At one point, Li Yuanji proposed inviting Li Shimin over and just having him killed, but Li Jiancheng balked at such direct and obvious fratricide. Instead, Li Jiancheng reportedly pushed his younger brother into positions that would possibly get him killed, but Li Shimin continued to succeed, thwarting his brother's plans and growing his own fame and power in the process. Finally, Li Jiancheng decided to take a different approach, and he suggested to his father that the army to defend the empire against the Turks should be led by none other than Li Yuanji.  This would mean moving a large portion of the army out from under Li Shimin's command to his brother, Li Yuanji, who would also accrue much of the fame and respect if he proved successful.  This was a huge blow to Li Shimin, who had heard rumors that his brothers were out to get him. Before setting out on such a campaign, it would have been expected that Li Shimin and his other brothers turn out to wish Li Yuanji success in his campaign.  That would have put Li Shimin in an extremely vulnerable position, where he could be arrested or even killed, without the usual protection of his own forces.  And so Li Shimin decided to be proactive. Before the campaign could set out, Li Shimin submitted accusations against Li Jiancheng and Li Yuanji that they were having illicit relations with the concubines of their father, the emperor.  This got Li Yuan's attention, and he called both of his sons back to the palace to investigate what was going on.  This is what led to that fateful incident known as the Xuanwu Gate Incident.  Unbeknownst to Li Yuan or his other sons, Li Shimin had forces loyal to him take over the Xuanwu gate the night before Li Jiancheng and Li Yuanji were to have their audience.  Ideally, at least from Li Shimin's position, they would have both been assassinated at Xuanwu gate, but as I noted at the start of the episode, things did not go exactly to plan.   There were several moments where a single stray arrow could have completely changed the course of things, but in the end, Li Shimin was triumphant. As the fighting was going on, Li Yuan heard the commotion.  Apparently he had been out in a boat on the lake in the palace enclosure—and yes, you heard that right, the palace included a lake, or at least a very large pond, such that the emperor could partake in a lazy morning upon the water.  When he heard the commotion, he guessed that the tensions between his sons must be at the heart of it, and even surmised that Li Shimin was likely behind it.  He got to shore and surrounded himself with courtiers, including known comrades and acquaintances of his son, Li Shimin. Eventually, a representative of Li Shimin arrived, and he told the court that Li Jiancheng and Li Yuanji had risen up in rebellion, but that Li Shimin had had them both put to death.  With Li Shimin's troops literally at the gates of the palace, and Li Jiancheng and Li Yuanji not exactly able to defend themselves, the accusation stood.  Several days later, no doubt under pressure from Li Shimin, Emperor Tang Gaozu, aka Li Yuan, officially made Li Shimin the Crown Prince.  Two months later, he abdicated in favor of Li Shimin, who came to power as Tang Taizong in 626 CE.  Li Yuan himself took on the title of Retired Emperor, and continued to live life in the palace, but with a much reduced impact on the political affairs of the empire. Li Shimin himself took the reins of power immediately, and set about cementing his rule in several different ways.  First off, to offset his particularly unfilial method of coming to the throne, Li Shimin engaged in performative Confucian virtue signaling.  He played the part of the dutiful son, at least in public, providing for his retired father and attempting to act the part of the sage ruler.  This was somewhat impeded by the cold relationship he and his father appear to have maintained after that point—apparently killing your siblings and forcing your father to abdicate are not exactly the kinds of bonding experiences that bring a father and son closer together.  Still, that was mostly kept in the confines of the private areas of the palace.  Publicly, he gathered accomplished military and civilian officials, and made sure to seek out their opinion.  The era of emperor Tang Taizong is known as the Zhenguan era, lasting from roughly 627 to 649, and it was considered to be synonymous with good governance by later historians and philosophers.  Granted, most of the examples of good governance only lasted long enough for Li Shimin to establish himself in his position as emperor.  Once he had solidified his power, and felt secure in his position, his rule changed to a more traditional and authoritarian model. Regarding the threat of invasion from the Eastern Turkic Khaganate, Li Shimin met the Turks at the Wei River, where he accused them of invading Tang territory and demanded restitution.  The Turks were impressed enough by his forces that they agreed to settle, offering thousands of horses and other goods, but Li Shimin declined their attempts to make it good.  Eventually, Li Shimin supported some of the more disaffected members of the Turkic Khaganate in a coup, and by 630 the Eastern Turkic Khaganate and their gateway to the Silk Road was under Tang dynasty control.  The Turks granted Li Shimin the title of Heavenly Khagan, placing him over both the Tang dynasty and the Eastern Turkic Khaganate. He then went about resettling surrendered Eastern Turks while sending agents to foment rebellions and civil wars in the Western Turkic Khaganate, which controlled the area from Yumenguan, the Jade Gate, west of Dunhuang, all the way to Sassanid Persia.  Dunhuang is an oasis city at the western end of the Gansu corridor, and the Jade Gate was considered to be the entry way to the Western Regions. As Emperor Taizong, Li Shimin placed a puppet Khagan on the throne of the Western Turkic Khaganate in 642, and then sent numerous campaigns against the Western Turks in a series of wars against those who hadn't simply given in to his will—first against the kingdom of Gaochang, a city cut from the rock of a giant plateau, and then on to the cities Karashr—known today by the Chinese name of Yanqi—and on to Kuqa.  The campaigns would outlive Emperor Taizong himself, and the khaganate was completely annexed by 657, giving the Tang dynasty complete mastery over at least one part of the silk road out to Sassanid Persia and the west. This would be huge, not only for the Tang dynasty, but for all of the cultures on the far eastern end of that silk road.  There would be an increase in material and cultural items that traversed the routes.  Chinese court dress even came to incorporate Turkic and Sogdian dress and clothing styles, which would eventually make their way to the Japanese archipelago, where they would take the tailored, round-necked collar designs for their own, eventually changing them, by the late Heian era, into their own distinctive garments. It also opened a route to India for those Buddhist scholars who wished to go and study at the source, such as it was.  As for Emperor Taizong, by the 630s, with his title as Heavenly Khagan, Li Shimin seems to have stopped worrying about performative Confucian virtues.  He took more direct control, and more often would quarrel with his ministers on various issues.  In 637 he also reworked the Tang legal code, further refining the law. At the same time, there were family matters he also had to attend to.  It seems like father, like son—while Li Shimin's eldest son, Li Chengqian was the Crown Prince, Shimin appeared to favor another son, Li Tai.  As such, these two brothers became bitter rivals.  Li Chengqian started to worry about his position as Crown Prince, and he consulted with some of his close advisors and confidants.  Their solution was not to take his brother out of the picture, but rather to take his own father out of the picture.  And so Li Chengqian reportedly entertained the idea of overthrowing his father, Emperor Taizong, at least as a thought experiment. And really, at this point, I have some suspicions that Li Shimin might very well have been a bit of an absentee father, because does Chengqian even know whom he is talking about trying to coup? Sure enough, Li Shimin learned about his sons extracurricular activities in 643 and he was less than happy with all of this.  Li Chengqian's defense, appears to have been that they only discussed it, they never went through with anything.  As such, some of Chengqian's conspirators were put to death, but Chengqian himself was simply reduced in rank to commoner status, stripped of his titles.  When he died a few years later, though, Li Shimin had him buried as a Duke, and a later emperor would even posthumously restore his rank as an imperial prince. Of course, the question came up as to just what to do about the Crown Prince.  Li Tai seemed the obvious choice, as he had clearly impressed his father with his apparent talent and skill.  However, it was pointed out that Li Tai's competition with his brother is what had led to Chengqian's fear and thoughts of rebellion in the first place.  He hadn't exactly been the model of filial virtue. In fact, if he hadn't been scheming, none of this would have taken place.  And so it was decided to pass him over and to create Li Zhi, a younger brother, as Crown Prince.  Li Tai himself was demoted, though only down to a minor princely state, and exiled from Chang'an, making it extremely difficult for him to influence politics.  Records of the time suggest this was an extremely difficult decision by his father, but one that he considered necessary for the responsible administration of government. All of this was taking place in the early 640s, but it wasn't the only thing that Li Shimin had on his mind.  With the Turkic threat being handled in the west, the emperor let his ambitions get the better of him, and he turned his eyes towards Goguryeo, to his northeast.  Previously, Emperor Yang of Sui had failed in his campaigns against Goguryeo, and that was one of the things that had led to the popular uprisings and rebellion that had taken down the dynasty.  Now, Emperor Taizong seemed determined to succeed where the prior dynasty failed. And so the Tang dynasty allied with the kingdom of Silla, hoping to force Goguryeo into a war on two fronts.  Silla was already expanding on the Korean peninsula, and a natural ally for the Tang dynasty.  Furthermore, they were far enough away that they weren't an immediate threat if they decided to go back on their part of the deal. Unfortunately for the Tang, these campaigns in 645 were not exactly a cake walk, and they handed Li Shimin his first defeat since the attempts to unify everyone under the Tang dynasty.  Not exactly a great look.  Relations with Goguryeo were normalized for a brief time, but then Emperor Taizong decided to give it another try.  They started gathering ships and men for another invasion, no doubt having played out why they had lost the previous go round and hoping that it would be better in round two. The invasions, however, would come to naught.  As it was being prepared, Tang Taizong grew ill.  He called off the invasion, and then, in 649, he passed away.  His youngest son, the Crown Prince Li Zhi, came to the throne as Emperor Gaozong.  The reign of him and his wife, Empress Wu Zetian, would have an enormous impact on the rest of the 7th century. Through all of this fighting, bloodshed, and politics, this set the stage for the future of the Tang dynasty, which would once again place the area of modern China in the center of what many considered to be the civilized world.  Besides being a center for Buddhist, Confucian, and Daoist religion, Chang'an became an extremely cosmopolitan city, with Sogdian and Turkic traders visiting the markets and establishing themselves in the city.  Many foreign families would adapt over time, integrating into the culture of their new home. These foreigners brought other ideas with them as well.  Zoroastrianism, a Persian religion, may have come eastward much earlier, but in the 6th and 7th centuries, both Manichaeism and Christianity—at least an eastern version of Christianity—had made inroads into the capital of Chang'an.  Manichaeism would have its ups and downs, especially in conflict with Buddhism.  Christianity, on the other hand, was not necessarily the Christianity of Rome, but typically connected with the Syriac church that existed in the Persian empire, where it was a decidedly minority religion.  Later proponents of Rome and the Latin rite would connect it with the supposed heresies of Nestorius, referring to the Church of the East as Nestorian Christianity, but this is not a term they would have used for themselves.  These religions kept some of their traditions, but also incorporated some aspects of the culture of their new home, such as the use of rice in place of bread in some rituals. This was an exciting time, and the court at Chang'an was fascinated with various customs of the Western Regions.  Music, clothing, and even pasttimes were influenced by contact with the western lands.  This would, in time, be passed on even to the archipelago.  For instance, the pipa was an instrument that had origins in the Western regions.  It is found in the area of modern China in at least the Northern Wei dynasty, but no doubt it grew more popular over time.  A version of this same instrument traveled west to Persia, where it became the oud, and further on to Europe, where it became the famous lute.  In the archipelago, the pipa became the Biwa, and while we can never be one hundred percent certain about early music, we have instructions from the Tang dynasty on music for the pipa, and Tang dynasty and early music, along with music from Goguryeo, came over to the Japanese courts in the form of gagaku, traditional Japanese court music, in the early 8th century. Moving forward in our story about the Japanese archipelago, we are going to see more and more about the kentoushi, the Japanese embassies to the Tang dynasty, and just what they would bring back.  At the same time, we will also see the reaction of the court to the alliance between the Tang and Yamato's largest competitor on the Korean peninsula, Silla.  That alliance, which outlived emperor Taizong and even the king of Silla, would dramatically shift the balance of power on the peninsula and in all of northeast Asia. But we need to get there, first.  For now, let's move our gaze back across the waters to the archipelago, where Prince Tamura was about to take the throne, later becoming known as Jomei Tennou.  Of course, he was dealing with his own politics, especially regarding the Soga house and the powerful hold they had over government.  Next episode we will get back to just what was happening over there. Until then, thank you for listening and for all of your support. If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for her work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

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