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We'll let Benjamin Sando, research fellow at the Global Taiwan Institute, and our guest for this week's episode, describe the topic: “From the early days of Han Taiwanese society, through the period of Kuomintang (KMT, 國民黨) martial law and on to the era of democratization, the influence of Taiwan's gangs has evolved. The activity of some gangs (but not all) has spread beyond extracting profit from local territory – through extortion, prostitution, and gambling – to international transactions involving drug, arms, and human trafficking. This has sowed connections between certain Taiwanese gangs and foreign actors, such as Chinese triads and government officials engaging in united front work for the People's Republic of China (PRC). As elections become more competitive in Taiwan, gangs have leveraged their control of prominent Taiwanese temples to influence politicians seeking support from religious communities. Such deep-rooted connections between gangs and local communities obstruct democratic development based on transparency and open debate, especially in Taiwan's rural areas.”NOTE: This episode has been significantly edited to attempt to adhere to the mostly non-political official stance of the Formosa Files podcast. To hear/watch the full one-hour, almost unedited version, visit Kaohsiung Times → “Long-Form” → “Formosa Files.”
Lift a glass to the story of sake—from Japanese homebrew to global phenomenon. Sake, Japan's iconic rice-based alcoholic drink, has been central to Japanese culture for over 1,300 years. Traditionally made with rice, water, and koji mold, it was consumed in early brewpubs and was vital to samurai rituals and festivals. Sake's story includes homebrewers like clan matriarchs, ancient princes, and modern political activists who defied laws to keep homebrewing alive. Temples refined sake-making techniques, laying the foundation for a thriving industry that became a major economic force for shoguns and the modern state. Kanpai is the first history of sake in English, exploring its evolution from homebrew to flavored varieties, and its cultural significance and global rise—including its growing popularity and production in North America and Europe. The book also shows how sake has shaped Japanese food, society, and traditions.Eric C. Rath is professor of premodern Japanese history at the University of Kansas. He is the author of Food and Fantasy in Early Modern Japan.Buy the book from Wellington Square Bookshop - https://wellingtonsquarebooks.com/book/9781836391159
Many people travel the world to visit sacred places. Paul is reminding the church in Corinth, that God no longer dwells in a house of stone but in the very flesh and bone of His church, us. This is a radical truth that changes everything
Brand new episode out now EP Setting The Tone presents it's Temples On Mars Special with James Dondalson I recently had the chance to sit down with James to talk about the bands brand new album Last Ship out everywhere now, we take a peek behind the curtain in the making of the album and what Josh Freese was doing on the new akbum Check out the video for Safe word https://www.youtube.com/watch?v=0ECapxuTAVQ Out now across all streaming platforms Last Ship Temples On Mars online https://www.templesonmars.com https://www.facebook.com/templesonmars https://twitter.com/templesonmars https://open.spotify.com/artist/0dKRXW6pvTt5ceJjggiKIL?si=uiTqwhi1QmiRmxU0E8W87w&nd=1 https://www.youtube.com/channel/UCFW7eJpevAUt28QtSnU5gjg https://soundcloud.com/templesonmars/sets/temples-on-mars Thank you once again to James for his time and support You can find this episode and previous episodes from Setting The Tone in the below links https://linktr.ee/SettingTheTone Spotify https://open.spotify.com/show/6Jj9SsrXxve44839dptihN https://podcasts.apple.com/.../setting-the-tone/id1499390718 Google https://podcasts.google.com/?q=setting+the+tone podbean https://Settingthetone2.podbean.com #TemplesOnMars #TheLastShip #SettingTheTone #Podcast
Of Temples, Archbishops, and Blood Psalm 84 The Nineteenth Sunday after Trinity Sunday, October 26, 2025 The Rev. Andrew DeFusco Church of the Redeemer, Nashville, TN www.Redeemer-Nashville.net
In this powerful conversation, Billy Carson sits down with Praveen Mohan, the viral researcher known for decoding the secrets of ancient temples, lost civilizations, and Anunnaki technology. Together, they explore how India, Thailand, and Egypt share a mysterious ancient connection — one that points to advanced science and interplanetary contact thousands of years ago.Register For the Thailand tour with Praveen Mohan: https://tours.praveenmohanglobal.com
In this powerful conversation, Billy Carson sits down with Praveen Mohan, the viral researcher known for decoding the secrets of ancient temples, lost civilizations, and Anunnaki technology. Together, they explore how India, Thailand, and Egypt share a mysterious ancient connection — one that points to advanced science and interplanetary contact thousands of years ago.Register For the Thailand tour with Praveen Mohan: https://tours.praveenmohanglobal.com
Run by the bold and enigmatic Catherine Temple, Kitty Temples Tavern became a magnet for scandal, sly grog rumours, and enduring folklore. Though hard evidence of wrongdoing is scarce, Kitty's reputation grew into legend and over time, fact blurred with fiction, cementing her place in Mount Gambier's colourful pub history.
“Temples” from 2025-10-26 by Joe Lundy.
Ben unpacks what it means to live as 'sacred temples' - a place where the Holy Spirit resides. To live with our bodies as places of worship is not easy, it is an ongoing process of surrendering to Jesus.
In this week's episode, joined by 2024 New Orleans-Matsue Sister City Exchange Program participants Katherine Heller & Wade Trosclair, the Krewe looks back & celebrates 30 years of friendship between Matsue, Japan & New Orleans, Louisiana... a sister city relationship built on cultural exchange, mutual curiosity, &shared spirit. Together, they reflect on their time in Matsue during the exchange program, their experiences with host families, and the deep connections that form when two communities separated by an ocean come together.------ About the Krewe ------The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts. Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, & the Krewe of Japan Youtube Channel). Until next time, enjoy!------ Support the Krewe! Offer Links for Affiliates ------Use the referral links below & our promo code from the episode (timestamps [hh:mm:ss] where you can find the code)!Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season!Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan! (00:53:00)------ Past Matsue/Sister City Episodes ------Lafcadio Hearn: 2024 King of Carnival (S5Bonus)Explore Matsue ft. Nicholas McCullough (S4E19)Jokichi Takamine: The Earliest Bridge Between New Orleans & Japan ft. Stephen Lyman (S4E13)The Life & Legacy of Lafcadio Hearn ft. Bon & Shoko Koizumi (S1E9)Matsue & New Orleans: Sister Cities ft. Dr. Samantha Perez (S1E2)------ Links about the Exchange ------2024 Exchange Program Info/PicturesShogun Martial Arts Dojo (Katie's family's dojo)------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!
You're invited next September 20-26, 2026, to The Tender Harvest, a week-long retreat amidst the golden hues and organic bounty of the world-class Ballymaloe House in County Cork, Ireland. Each day will feature yoga, meditation, farm-to-table meals, and curated excursions—plus ample time for rest, self-nurturance, and imagination....Hordur is a descendent of Vikings. To arrive at his farm—4,000 windswept acres in Iceland's storied BrennuNjáls Saga—is to step into an atmosphere rich with the scent of sulfur and soil, into a dramatic expanse of earth blanketed under heavy, silver-wrapped clouds.The light here is diffuse yet piercing, the landscape at once strange and wondrous—alive with an elemental force that reshapes the breath in our bodies as we ride through quick-watered rivers and cold, lush fields. I find my mind traversing the natural observations and human meanings of Annie Dillard's Teaching a Stone to Talk: Expeditions and Encounters:“We are here to witness the creation and to abet it. We are here to notice each thing so each thing gets noticed. Together we notice not only each mountain shadow and each stone on the beach but, especially, we notice the beautiful faces and complex natures of each other. We are here to bring to consciousness the beauty and power that are around us and to praise the people who are here with us. We witness our generation and our times. We watch the weather. Otherwise, creation would be playing to an empty house.”Around a rustic dinner table of slow-cooked lamb and homegrown potatoes, Hordur shares some of his story with us. He recounts having lived abroad for decades, mastering the language of markets and margins in glass atriums of international finance—until, at fifty, an inexplicable, tectonic force called him home to the basalt and moss-softened fields that have cradled his lineage for a millennium.He explains simply: “I wanted to raise Icelandic children.”“But what does that mean to you?” we press.Hordur pauses briefly, then recalls the day his youngest, seven years old, began hitchhiking the thirty-minute ride from school. Through valleys quilted with lupine and sheep, she returned home each afternoon this way for a decade, delivered safely again and again by a series of outstretched hands.To absolutely trust one's human surroundings is unfathomable to most parents. It points to an agreement not imposed by law, but woven into the fabric of society over generations, more gradually grown than moss over volcanic rock.It's good to know communities on earth still exist where children are this safe. It's good to know that somewhere, the fabled qualities of the village are alive and well.In a climate forged by fire and ice, tenderness is a currency of survival. Iceland has no standing military and virtually no violent crime. Babies nap outside in woolen blankets. Winter's deep darkness—which consumes all but three hours of each day—is not dulled by drinking at bars but thawed and warmed in local geothermal pools. And, in the northern town of Akureyri, stoplights shaped like glowing red hearts—signaling people to stop in the name of love—began appearing during the 2008 economic collapse as emblems of support and resilience.One might be tempted to dismiss these signs of communal health as the baked-in benefits of a homogeneous culture, but the science and art of the commonweal warrant a deeper look.With what conditions can safety pattern itself into a nervous system? How can our collective nervous system down-regulate from its ratcheting mistrust? These are the questions of our times if we are ever to find our way back to ourselves and each other. They have no right to go away when our mutual keeping hangs in the balance.In the poem Small Kindnesses, Danusha Laméris writes:“What if they are the true dwelling of the holy, these fleeting temples we make together when we say, ‘Here, have my seat,' ‘Go ahead—you first,' ‘I like your hat.'”Years of teaching retreats in far-flung destination have sensitized me to Laméris's notion of the “fleeting temples” we create. Strangers arrive without their creature comforts or daily certainties, often hesitant, eyeing each other warily, clutching their schedules and habits. Yet, by stepping into the strangeness of a new landscape and the invisible contours of each other's lives, an organic, humanizing process begins to take shape. Stories and tinctures are exchanged; borrowed layers keep folks warm; adapters connect devices and new friends. Laughter begins to roll across the table. And then, on a long bus ride at day's end, a head finds another's shoulder to rest on: nascent, ephemeral, yes—but a temple nonetheless.“We have so little of each other, now. So far from tribe and fire. Only these brief moments of exchange,” Laméris' poem admits. Trust is woven where human beings sew threads of kindness, respect, generosity, and mutual accountability. Intrinsic to our nature is this capacity to lean in, but our dignified work is to thread and re-thread our humanity, even in a darkening season.Stripped of the luxury of self-isolation, we confront what Annie Dillard refers to as “our complex and inexplicable caring for each other, and for our life together here.” This is our human weave, complex and inexplicable: the mycelium of our mutual existence.The famous children's book asks, “Do you like my hat?” “I like your hat.” A benign, basic affirmation—just enough to signal safety to a nervous system. But out of these small kindnesses—a compliment, a door held open, a gentle word—the labor of civilization can begin anew.The day we return from Iceland, a vignette in juxtaposition: a grandmotherly figure spits an insult out the window of her car in our direction. My children freeze in the backseat, stunned by the woman's venomous words and their unsparing ordinariness.Laméris' poem laments this modern ache:“Mostly, we don't want to harm each other… We want to be handed our cup of coffee hot, and to say thank you to the person handing it. To smile at them and for them to smile back.”When kindness is withheld, when someone's pain is weaponized, some small but vital part in the mycelium tears. We feel the acute loneliness of being “far from tribe and fire,” and understand how the agitation that surrounds us gives tenderness more weight.Years have passed since Hordur returned to Iceland. He spends his days farming garlic, carrots, and potatoes in coarse soil, raising lamb on mountain herbs. His horses belong to one of the world's oldest breeds—descendants of ninth-century stock. They graze in grassy fields through every season, their manes wind-whipped and their temperaments famously resilient.When asked how their nervous systems have evolved to be so even-keeled through the centuries, Hordur points out that Icelandic horses have no natural predators. They are exposed to the elements, he explains, and they prefer to weather Iceland's brutal winters not alone in barn stalls, not in “an empty house” of creation, but with their fellow horses in an open field.Together, we are making sense of being human in an era of radical change. Your presence here matters. Thank you for reading, sharing, ‘heart'ing, commenting, and subscribing to The Guest House. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit shawnparell.substack.com/subscribe
110 Hz shuts down rational thought. Brain scans confirm it. Temples worldwide resonate at this frequency. They knew. But how?
For centuries, women were taught that the sacred lived outside of us - in churches, in scriptures, in the hands of men who told us how to pray. But there was a time before that. A time when women gathered in circles, when our emotions were seen as holy, our bodies as sacred, and our desires as divine. In this conversation, I sit down with Sarah Jenks, ordained priestess and co-founder of The Living Temple, a woman who has remembered what was once ours and is bringing it back to life. Sarah once had everything she was told she should want: marriage, success, motherhood - and yet felt empty inside. The moment she stepped into her first women's ceremony, her body remembered something ancient. And from that remembering, her true life began. Inside this episode, we explore: The moment Sarah stopped living by the patriarchy's checklist and began living from her soul. How ceremony and sisterhood are not "woo" - they're ancient medicine. The deep conditioning that keeps women small, silent, and disconnected from themselves. That equality inside the home is the next frontier of women's liberation. Why reclaiming the sacred feminine is not rebellion - it's remembrance. This conversation is an invitation to bring the holy back into your daily life. To find the divine in the chaos, the beauty in the ordinary, and the power that's always been yours. If this episode stirs something in you, share it with another woman ready to come home to herself. And if you're ready to experience this work in person - to gather, release, and rise - join me at MAGNETIC in Phoenix, December 5–6. Your remembrance begins now. Connect with Dr. Amanda on Instagram https://www.instagram.com/midlife.muse/ Connect with Sarah Jenks https://www.instagram.com/sarahjenks/ https://www.sarahjenks.com Join the Movement at MAGNETIC in Phoenix – December 5th & 6th http://www.amandahanson.com/magnetic
The Krewe sits down with Haruka Kikuchi, a Japanese jazz trombonist making waves in New Orleans. From discovering jazz in Japan to second-lining through the Crescent City, Haruka shares her story of finding home through music — and how jazz bridges cultures across oceans. ------ About the Krewe ------The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts. Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, & the Krewe of Japan Youtube Channel). Until next time, enjoy!------ Support the Krewe! Offer Links for Affiliates ------Use the referral links below & our promo code from the episode (timestamps [hh:mm:ss] where you can find the code)!Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season!Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan! (00:53:00)------ Past Music Episodes ------S5E13 - The Thunderous Sounds of Taiko ft. Takumi Kato (加藤 拓三), World Champion Taiko DrummerS5E10 - The Japanese Pop Music Scene ft. Patrick St. MichelS4E1 - Shamisen: Musical Sounds of Traditional Japan ft. Norm Nakamura of Tokyo LensS3E14 - City Pop & Yu ft. Yu HayamiS3E1 - Exploring Enka ft. Jerome White Jr aka ジェロ / Jero------ Links about Haruka ------Haruka's Website Haruka on IGHaruka on FacebookHaruka on YouTubeGoFundMe to Help Support Haruka's Family------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!
New Temple Announcements President Oaks says read my lips: no new temple announcements for now Opens the door for announcements to be made outside conference Nelson Temple Legacy 7 Year, 10 Month Presidency 49 Temples Dedicated 100 Temple Groundbreakings 200... The post Temples Not Announced in Conference Anymore? 975 appeared first on The Cultural Hall Podcast.
October 4, 2025Strength to Strength welcomed Christina Baer to discuss a common, but underappreciated, phrase from the Bible.Scripture says that our bodies are temples and the Spirit of God dwells in us. This phrase can get tossed around quite a bit, but what does it mean for us Christian women? How should we conduct ourselves inwardly, outwardly and spiritually?Please join us as I discuss what it means to live our lives as temples of the Holy Spirit.An interactive question-and-answer period follows.https://strengthtostrength.org/for-we-are-temples/
In God's Kingdom we are invited to live passionate lives of love where we give ourselves unreservedly in relationship with Jesus Himself.Mark 12:38-44 (EtK)Reverend Matt LakeOctober 12, 2025
Le sauvetage des temples égyptiens est une aventure archéologique connue surtout pour lʹincroyable chantier lié aux déplacements des temples dʹAbou Simbel. Le sauvetage de Philae sera, lui aussi, spectaculaire ! Pour en parler, Johanne Dussez reçoit Audrey Eller, Maître assistante de lʹUnité dʹEgyptologie et copte de lʹUniversité de Genève. Elle dirige également un chantier de fouilles à Héou en haute Egypte. sujets traités : sauvetage, temples , Basse-Nubie, Abou Simbel, Egypte, Philae, Héou Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.
DIY Enthusiast & the man behind "Anton in Japan" YouTube Channel, Anton Wörmann joins the Krewe to talk about akiya, Japan's abandoned home phenomenon, and how he's transforming them into stunning spaces. We dig into what it's like to buy, clear out, & renovate an akiya and how Anton's journey from fashion to DIY restoration is reshaping what “home” means in Japan.------ About the Krewe ------The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts. Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, & the Krewe of Japan Youtube Channel). Until next time, enjoy!------ Support the Krewe! Offer Links for Affiliates ------Use the referral links below & our promo code from the episode (timestamps [hh:mm:ss] where you can find the code)!Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season!Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan! (00:53:00)------ Past Home & Architecture Episodes ------S5E15 - Change in Urban & Rural Japanese Communities ft. Azby BrownS5E6 - Inside Japanese Homes & Architecture ft. Azby BrownS3E2 - Buying Real Estate in Japan ft. Ziv Nakajima-Magen------ Links about Anton ------Anton in Japan YouTube ChannelAnton on IGAnton in Japan Website & ResourcesAnton on TikTokAnton's Live Master Class on Oct 12 @ 10am JST (Sign Up!)Anton's Akiya Master Class Program------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!
Adeline Atlas 11 X Published AUTHOR Digital Twin: Create Your AI Clone: https://tinyurl.com/y375cbxnSOS: School of Soul Vault: Full Access ALL SERIEShttps://www.soulreno.com/joinus-202f0461-ba1e-4ff8-8111-9dee8c726340Instagram:https://www.instagram.com/soulrenovation/Soul Renovation - BooksSoul Game - https://tinyurl.com/vay2xdcpWhy Play: https://tinyurl.com/2eh584jfHow To Play: https://tinyurl.com/2ad4msf3Digital Soul: https://tinyurl.com/3hk29s9xEvery Word: https://www.soulreno.com/every-wordDrain Me: https://tinyurl.com/bde5fnf4The Rabbit Hole: https://tinyurl.com/3swnmxfjSpanish Editions:Every Word: https://tinyurl.com/ytec7cvcDrain Me: https://tinyurl.com/3jv4fc5n
Latter-day Saint temples and their rituals have been an oft discussed and frequently misunderstood element of Mormon practice. But how can scholars hope to understand Mormon temples when their rituals are exclusive to members, and their liturgies kept secret?Historian and scientist Jonathan Stapley discusses these questions on today's episode of Scholars & Saints. Drawing on his brand-new book, Holiness to the Lord: Latter-day Saint Temple Worship, Stapley, drawing on newly released and digitized sources, argues that the temple is the place where Latter-day Saints are able to order their bodies, their communities, and their universe. By examining the history of the temple, specific liturgies, and the impact of race and gender prohibitions, Stapley shows how the temple has evolved over time to curate Latter-day Saint cosmologies.To learn more about Jonathan Stapley and his work, visit his website.
In this episode of Beyond the Letter, Adam is joined by Sammy and Jermaine for a powerful conversation on the connection between physical health and spiritual well-being. Inspired by Luke 2:52—where we read that “Jesus grew in wisdom and stature, and in favor with God and man”—they reflect on the reality that our bodies are temples of the Holy Spirit.The discussion highlights how caring for our physical health directly impacts our ability to serve God and others. Through the story of one individual's weight loss journey, the episode draws out a moving metaphor for spiritual transformation: with God's strength and the support of community, even the greatest obstacles can be overcome. This conversation challenges us all to examine how we steward our bodies, and how greater discipline in health can unlock new doors for growth, service, and intimacy with God.--Connect with:Adam Mesa https://www.instagram.com/amesa/Samuel Rodriguez https://www.instagram.com/samuelmrod/Jermaine Baker https://www.instagram.com/verlonbakerofficial/--Don't forget to stay connected with us:Youtube https://www.youtube.com/channel/UC4OvpFp9OB9_DgVdVVbXhFgInstagram https://www.instagram.com/beyond.theletter/Tik Tok https://www.tiktok.com/discover/beyond-the-letter--Get Aaron Levy's book, JOHN: 21 Daily Drips of Dialogue: https://a.co/d/7lGB90i--Have a question? Submit it TODAY, by clicking the link below! ***SUBMIT YOUR QUESTION HERE: https://patria.church.ai/form/BeyondtheLetterQA--Get to know the team:@amesa https://www.instagram.com/amesa/@verlonbakerofficial https://www.instagram.com/verlonbakerofficial/@nancysnavas https://www.instagram.com/nancysnavas/@alizee.kayy https://www.instagram.com/alizee.kayy/@andytakesl https://www.instagram.com/andytakesl/
******Support the channel******Patreon: https://www.patreon.com/thedissenterPayPal: paypal.me/thedissenterPayPal Subscription 1 Dollar: https://tinyurl.com/yb3acuuyPayPal Subscription 3 Dollars: https://tinyurl.com/ybn6bg9lPayPal Subscription 5 Dollars: https://tinyurl.com/ycmr9gpzPayPal Subscription 10 Dollars: https://tinyurl.com/y9r3fc9mPayPal Subscription 20 Dollars: https://tinyurl.com/y95uvkao ******Follow me on******Website: https://www.thedissenter.net/The Dissenter Goodreads list: https://shorturl.at/7BMoBFacebook: https://www.facebook.com/thedissenteryt/Twitter: https://x.com/TheDissenterYTThis show is sponsored by Enlites, Learning& Development done differently. Check the website here: http://enlites.com/ Dr. Michael Hudson is President of the Institute for the Study of Long-Term Economic Trends (ISLET), a Wall Street Financial Analyst, and Distinguished Research Professor of Economics at the University of Missouri, Kansas City. He is the author of several books, including Temples of Enterprise: Creating Economic Order in the Bronze Age Near East. In this episode, we focus on Temples of Enterprise. We talk about the origins of the economy in the ancient Near East, and the origins of money. We discuss the role of temples and palaces, and whether there has ever been a “free market”. We talk about urbanization in the ancient Near East. Finally, we discuss Mesopotamia's role in innovating and shaping civilization's basic economic institutions, and what modern Western democracies can learn from Bronze Age economic policy.--A HUGE THANK YOU TO MY PATRONS/SUPPORTERS: PER HELGE LARSEN, JERRY MULLER, BERNARDO SEIXAS, ADAM KESSEL, MATTHEW WHITINGBIRD, ARNAUD WOLFF, TIM HOLLOSY, HENRIK AHLENIUS, ROBERT WINDHAGER, RUI INACIO, ZOOP, MARCO NEVES, COLIN HOLBROOK, PHIL KAVANAGH, SAMUEL ANDREEFF, FRANCIS FORDE, TIAGO NUNES, FERGAL CUSSEN, HAL HERZOG, NUNO MACHADO, JONATHAN LEIBRANT, JOÃO LINHARES, STANTON T, SAMUEL CORREA, ERIK HAINES, MARK SMITH, JOÃO EIRA, TOM HUMMEL, SARDUS FRANCE, DAVID SLOAN WILSON, YACILA DEZA-ARAUJO, ROMAIN ROCH, YANICK PUNTER, CHARLOTTE BLEASE, NICOLE BARBARO, ADAM HUNT, PAWEL OSTASZEWSKI, NELLEKE BAK, GUY MADISON, GARY G HELLMANN, SAIMA AFZAL, ADRIAN JAEGGI, PAULO TOLENTINO, JOÃO BARBOSA, JULIAN PRICE, HEDIN BRØNNER, FRANCA BORTOLOTTI, GABRIEL PONS CORTÈS, URSULA LITZCKE, SCOTT, ZACHARY FISH, TIM DUFFY, SUNNY SMITH, JON WISMAN, WILLIAM BUCKNER, LUKE GLOWACKI, GEORGIOS THEOPHANOUS, CHRIS WILLIAMSON, PETER WOLOSZYN, DAVID WILLIAMS, DIOGO COSTA, ALEX CHAU, CORALIE CHEVALLIER, BANGALORE ATHEISTS, LARRY D. LEE JR., OLD HERRINGBONE, MICHAEL BAILEY, DAN SPERBER, ROBERT GRESSIS, JEFF MCMAHAN, JAKE ZUEHL, MARK CAMPBELL, TOMAS DAUBNER, LUKE NISSEN, KIMBERLY JOHNSON, JESSICA NOWICKI, LINDA BRANDIN, VALENTIN STEINMANN, ALEXANDER HUBBARD, BR, JONAS HERTNER, URSULA GOODENOUGH, DAVID PINSOF, SEAN NELSON, MIKE LAVIGNE, JOS KNECHT, LUCY, MANVIR SINGH, PETRA WEIMANN, CAROLA FEEST, MAURO JÚNIOR, 航 豊川, TONY BARRETT, NIKOLAI VISHNEVSKY, STEVEN GANGESTAD, TED FARRIS, HUGO B., JAMES, JORDAN MANSFIELD, CHARLOTTE ALLEN, PETER STOYKO, DAVID TONNER, LEE BECK, PATRICK DALTON-HOLMES, NICK KRASNEY, RACHEL ZAK, AND DENNIS XAVIER!A SPECIAL THANKS TO MY PRODUCERS, YZAR WEHBE, JIM FRANK, ŁUKASZ STAFINIAK, TOM VANEGDOM, BERNARD HUGUENEY, CURTIS DIXON, BENEDIKT MUELLER, THOMAS TRUMBLE, KATHRINE AND PATRICK TOBIN, JONCARLO MONTENEGRO, NICK GOLDEN, CHRISTINE GLASS, IGOR NIKIFOROVSKI, PER KRAULIS, AND JOSHUA WOOD!AND TO MY EXECUTIVE PRODUCERS, MATTHEW LAVENDER, SERGIU CODREANU, ROSEY, AND GREGORY HASTINGS!
This week the guys get into their spooky season bag by covering some films and spooky games Marcell has been playing/watching before Chris gets into his theatrical expeircene of Nightmare on Elm Street, including some thrillers coming soon. The guys also review The Smashing Machine and this week's episodes of Peacemaker and Gen V & more....
Dans les années 60, la construction du haut barrage dʹAssouan en Egypte menaçait d'effacer à tout jamais des temples vieux de plusieurs millénaires. Était notamment concerné le célèbre temple d'Abou Simbel construit par Ramsès II en 1260 avant JC en Nubie. Cʹétait sans compter sur une incroyable opération internationale. Pour raconter l'histoire de ce sauvetage, Johanne Dussez s'entretient avec Audrey Eller, Maître assistante de lʹUnité dʹEgyptologie et copte de lʹUniversité de Genève. Sujets traîtés : histoire, Nubie, Egypte, Abou Simbel, temple, archéologie, barrage, Assouan, pharaon, culture, fouille, patrimoine, Audrey Eller, égyptologie Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.
SummaryIn this conversation, Clayton Cuteri explores the spiritual concept of Shambhala and the return of Kalki, drawing parallels between various religious beliefs regarding the second coming of a savior. He discusses the illusions surrounding the timing of these events, the signs of moral decline in society, and the significance of Shambhala as a spiritually balanced location. Cuteri emphasizes the need for unity among different faiths and the importance of honoring divine energies through the establishment of temples.Clayton's Social MediaLinkTree | TikTok | Instagram | Twitter (X) | YouTube | RumbleTimecodes00:00 - Intro01:06 - The Concept of Kalki and the Second Coming02:59 - Illusions of Time and the Return of the Messiah04:53 - Signs of Moral Decline and Prophecies08:44 - Understanding Shambhala and Its Significance10:54 - The Location of Shambhala: A New Perspective12:45 - The Prophecy of Kalki and Its Implications15:32 - The Parallels Across Religions17:51 - The Call for Unity and Divine Energy20:45 - Building Temples and Honoring the DivineIntro/Outro Music Producer: Don KinIG: https://www.instagram.com/donkinmusic/Spotify: https://open.spotify.com/artist/44QKqKsd81oJEBKffwdFfPSuper grateful for this guy ^Send Clayton a text message!Support the showNEWSLETTER - SIGN UP HERE
By John Freeman - The Holy of Holies was a cube shaped room in the Tabernacle in the wilderness, and later in the Temples in Jerusalem. It was the inner room of the Holy Place. To get into it, one would have to enter the Tabernacle courtyard, pass the bronze altar, the bronze laver, enter the holy place, pass the
Enjoy conference!
In this episode of Limitless, Raul Bilecky takes us deepinto the deserts and mountains of Peru—revealing breathtaking footage of ancient sites that remain undocumented and unexplored. From temples with noMinistry of Culture record, to vast stretches of looted ruins littered with bones and pottery shards, Raul shares discoveries rarely seen by the outside world. We explore megalithic pottery larger than anything in the archaeological record, mysterious sunken plazas thatmay rewrite the history of the Americas, and newly spotted geoglyphs predating the famous Nazca lines by thousands of years. Alongside tales of looting pits stretching for kilometers and artifacts destroyed in search of metal, Raul highlights the urgency of documenting these sacred places before they vanish to agriculture, erosion, or theft.
SPONSORS: 1) GHOSTBED: Right now, as a Julian Dorey listener, you can get 25% off your order for a limited time. Just go to https://GhostBed.com/julian and use promo code JULIAN at checkout. WATCH PREVIOUS EPs w/ LUKE CAVERNS: EPISODE #272: https://open.spotify.com/episode/1y3J9LDyM8cYPj7a5ZqG7M?si=c4d36462976b48fb EPISODE #271: https://open.spotify.com/episode/2cFYnkOaUMCS3tJbp7oLjt?si=tjgrw-T_TX2Xp_JnexqXpg EPISODE #176: https://open.spotify.com/episode/2tHWPYnu8MDfIn4O4jA4oo?si=69874d0df0c040a6 EPISODE # 175: https://open.spotify.com/episode/5wK2JCEiy7KZbkhKquh29n?si=87146b35294e4b4a PATREON https://www.patreon.com/JulianDorey (***TIMESTAMPS in description below) ~ Luke Caverns is an Ancient Civilizations Historian, Researcher, and Anthropologist. He specializes in the lost civilizations of Egypt, South America & the Amazon Jungle. FOLLOW JULIAN DOREY INSTAGRAM (Podcast): https://www.instagram.com/juliandoreypodcast/ INSTAGRAM (Personal): https://www.instagram.com/julianddorey/ X: https://twitter.com/julianddorey LUKE LINKS - YT: https://www.youtube.com/@lukecaverns - X: https://twitter.com/lukecaverns JULIAN YT CHANNELS - SUBSCRIBE to Julian Dorey Clips YT: https://www.youtube.com/@juliandoreyclips - SUBSCRIBE to Julian Dorey Daily YT: https://www.youtube.com/@JulianDoreyDaily - SUBSCRIBE to Best of JDP: https://www.youtube.com/@bestofJDP ****TIMESTAMPS**** 00:00 - Intro 01:15 – Hotel Julian, Luke's Books, Meso America, Cortez, Aztecs, Olmecs, Teotihuacán 12:15 – Mercenaries, Lake Texcoco, Betrayal, Aztec Empire, Military-State 24:25 – Two Phases, Talud Tablero, Blueprint, Loyalty, 1519 Peak, Rome, Bartering, Gold 34:39 – Polarizing, Spaniards vs Aztecs, Tenochtitlan, Maya, Montezuma, Warfare, D3aths 43:56 – Tenochtitlan, Cortés, Cabral, 1500–1700, Flower Moon, Summer Moon, Civilization 54:42 – Primordial America, Great Plains, Comanches, Expansion 1:02:05 – Cortés, Gods?, Disease, March to Tenochtitlan, 150 Men 1:07:25 – Conquering, Smallpox, Peru, Temples, Geoglyphs 1:18:01 – Amazon, Garden Theory, Clickbait, Preservation 1:26:12 – Conquest, Olmecs, Coatzacoalcos, Agriculture, 17 Heads, Transport, Engineering 1:34:34 – Aliens?, Gods, Psychedelics, Ego Death, Shamanism 1:49:02 – Middle Ground, Understudied, Progress, Family, Athens 1:57:46 – Troy, Greece vs Americas, History Beneath, Squanto 2:13:00 – Croatoans, Broken Spears, Colonial History, Fort San Juan, Bias 2:23:04 – Transatlantic Accent, Olmecs, Monument 19 2:33:06 – Olmecs vs Maya, Stone of Kings, Trade, La Danta, El Tigre, El Mirador, Macchu Picchu 2:47:51 – Ancient City Patterns, Fibonacci, Tuning In 3:01:48 – Luke's Work CREDITS: - Host, Editor & Producer: Julian Dorey - COO, Producer & Editor: Alessi Allaman - https://www.youtube.com/@UCyLKzv5fKxGmVQg3cMJJzyQ - In-Studio Producer: Joey Deef - https://www.instagram.com/joeydeef/ Julian Dorey Podcast Episode 341 - Luke Caverns Music by Artlist.io Learn more about your ad choices. Visit podcastchoices.com/adchoices
You can learn a lot from a dedicatory prayer. They are given so THAT we can see the purposes of God in why we build these sacred buildings.If you'd like to view the video that goes with podcast, click here!
The Truth in Love: Homilies & Reflections by Fr. Stephen Dardis
Become Part of our Community or Take our Free Personality Test!: https://linktr.ee/csjoseph CS Joseph discusses Temples and God Functions in this previously unreleased Cutting Edge Conference, enjoy!
You Are the Temple of God: Becoming Dwelling Places of His Presence In the first reading scripture recalls the rebuilding of the temple after Israel's exile, . . . . . . highlighting that true dedication is not about stones and gold, but about the people offering themselves to God. Jesus deepens this teaching, declaring himself the true temple and reminding us that our hearts are where God longs to dwell. St. Paul Confirms: We are the Temples of God The Gospel parable of the Sower emphasizes that the Word of God only bears fruit when it falls on rich soil . . . hearts open and receptive. Mary is the perfect example of this, as she received God's Word and bore Jesus Himself. The memorial of Padre Pio illustrates the same truth: his heart was rich soil where God's Word took root, leading him to a life of prayer, spiritual battle, suffering, and union with Christ. Bearing the stigmata, Padre Pio embodied the suffering Christ and showed what it means to live as God's temple. The call today is clear: each of us is invited to become a true dwelling place of God, good soil where His Word can bear lasting fruit. Hear more and listen to this Meditation Media. You Are the Temple of God: Becoming Dwelling Places of His Presence ------------------------------------------------------ Official portrait photograph of Padre Pio, c. 1947 ------------------------------------------------------ Gospel Reading: Luke 8: 19-21 First Reading: Ezra 6: 7-8, 12, 14-20
All Temples give God's blueprint for us as His ultimate Temples. Man fell into sin & lost God's Presence, but He's restoring us to be His Temples – He'll dwell within us & shine out of us forever. All the different Temples encode different aspects of His ultimate Temple, each providing a piece of the puzzle. We get the whole picture by putting together the revelation from them all. (1) Our SPIRIT = HOLY of HOLIES, (2) our SOUL = HOLY PLACE, (3) our BODY = OUTER COURT. We're made with His THRONE in our SPIRIT to live under His authority. When we receive Christ & He's enthroned within us, we discover our true identity, ability & personality, for His Spirit of grace flows from His throne to fill & transform our souls & empower us to do His will & be fruitful. Christ is the perfect human Temple; God was enthroned in His spirit and His Spirit filled His soul & flowed out of Him. But we were born spiritually dead, so His Spirit did not indwell us. Christ came to make us into true Temples, like Him. So, He died as our SIN OFFERING to take away our sins, and as our BURNT OFFERING to give us His perfect righteousness. Mercy Seat = ‘Place of Propitiation' where God's righteous judgment is fully satisfied by the Blood. He sees the Blood & declares us forgiven, so He's now free to bless us. Once the blood was sprinkled on the mercy seat & accepted by God, Israel came under mercy for another year. But she had to repeat this ritual every year signifying man's sin wasn't yet put away (Heb 10:1-4). Christ accomplished this (Heb 10:5-10). So, Tabernacle rituals pictured what Christ would accomplish in establishing the New Covenant in His Blood in the Heavenly Temple, and activating it in His redeemed human Temples (Heb 9:7-12). As the High Priest, He offered Himself as the final Sacrifice and took His Blood into the heavenly Holy of Holies, and sprinkled it on God's Throne, the Mercy Seat, as full payment for our sin & every blessing of grace (Heb 4:16). His Blood in Heaven ever speaks on our behalf, and is the basis for the everlasting New Covenant (Heb 12:22-24). Having done this, He sat down to signify His finished work, and entered into His work as Mediator of the New Covenant for His people (Heb 1:3, 10:11-12, 9:23-26). The Heavenly Temple is an image of God's ultimate Temple (Man), so when we receive Christ, He also sprinkles us with His Blood & sanctifies us to Himself (1Pet 1:2, Heb 9:13-14). By His Spirit, He entered our holy of holies, and applied His Blood to our spirit, cleansing it from all sin & sanctifying it to Himself, making it a perfect new creation, and then sits enthroned there by His indwelling Spirit, to mediate the new covenant in our lives. This happened at our New Birth. He activated the New Covenant in us, so we're now under grace. We became a functioning Temple. Having sprinkled & cleansed us with His Blood (Heb 9:13-14), He now brings us into our inheritance (v15). It's a Throne of Grace, for the Lamb's Blood has been accepted by God on our behalf, and He sits at God's right hand dispensing His River of Grace to us (Rev 22:1-2). This also pictures us as Temples, with Christ enthroned as Lord in our spirit, releasing His river of grace from His throne in our spirit, flowing down into our heart & life. The trees = thoughts & emotions in our soul. As we trust in Christ who lives in us, and submit to His Lordship, we receive His river of blessing into our hearts. When God entered the Tabernacle, He sat in His glory, enthroned on the Mercy Seat above the Ark of the Covenant in the Holy of Holies, and there He met with Moses & spoke with him (Ex 25:21-22). Likewise, He sits on the throne in our spirit, His base of operation in us. 3 items in the HOLY PLACE (Heb 9:1-4) = our SOUL: *(1) MENORAH = our MIND, illuminated by the oil of His Spirit. *(2) TABLE of SHOWBREAD (‘the Bread of the Presence') = our EMOTIONS, kept ever fresh from God's Presence, shining from the Holy of Holies. *(3) The ALTAR of INCENSE next to the Holy of Holies = our HEART or WILL, at the deepest part of our soul, called the Golden Censer (‘the Place of Incense') in Heb 9:4, where it's described as belonging to the holy of holies. Thus, our HEART is the junction & connection between our SPIRIT & SOUL, receiving God's life from the spirit, so that it flows into our soul (Heb 4:12, John 7:38). By God's design, the heart should be under the spirit's control, so a worshipping heart is necessary to receive God's grace into our souls. As we submit our hearts into God's Hand (the Holy Spirit), He can guide & empower us (Prov 21:1). To reign in life, put our heart into His Hand (His Spirit), who manifests in us as rivers of living water. In the Holy of Holies was the Ark of the Covenant containing 3 items, hidden under the Throne (under His control) = 3 aspects of God's grace, He wants to release into our soul by His Spirit: (1) the Tablets of the Covenant, (2) Aaron's Almond Rod that budded, and (3) the Golden Pot of Manna (Heb 9:3-5)
All Temples give God's blueprint for us as His ultimate Temples. Man fell into sin & lost God's Presence, but He's restoring us to be His Temples – He'll dwell within us & shine out of us forever. All the different Temples encode different aspects of His ultimate Temple, each providing a piece of the puzzle. We get the whole picture by putting together the revelation from them all. (1) Our SPIRIT = HOLY of HOLIES, (2) our SOUL = HOLY PLACE, (3) our BODY = OUTER COURT. We're made with His THRONE in our SPIRIT to live under His authority. When we receive Christ & He's enthroned within us, we discover our true identity, ability & personality, for His Spirit of grace flows from His throne to fill & transform our souls & empower us to do His will & be fruitful. Christ is the perfect human Temple; God was enthroned in His spirit and His Spirit filled His soul & flowed out of Him. But we were born spiritually dead, so His Spirit did not indwell us. Christ came to make us into true Temples, like Him. So, He died as our SIN OFFERING to take away our sins, and as our BURNT OFFERING to give us His perfect righteousness. Mercy Seat = ‘Place of Propitiation' where God's righteous judgment is fully satisfied by the Blood. He sees the Blood & declares us forgiven, so He's now free to bless us. Once the blood was sprinkled on the mercy seat & accepted by God, Israel came under mercy for another year. But she had to repeat this ritual every year signifying man's sin wasn't yet put away (Heb 10:1-4). Christ accomplished this (Heb 10:5-10). So, Tabernacle rituals pictured what Christ would accomplish in establishing the New Covenant in His Blood in the Heavenly Temple, and activating it in His redeemed human Temples (Heb 9:7-12). As the High Priest, He offered Himself as the final Sacrifice and took His Blood into the heavenly Holy of Holies, and sprinkled it on God's Throne, the Mercy Seat, as full payment for our sin & every blessing of grace (Heb 4:16). His Blood in Heaven ever speaks on our behalf, and is the basis for the everlasting New Covenant (Heb 12:22-24). Having done this, He sat down to signify His finished work, and entered into His work as Mediator of the New Covenant for His people (Heb 1:3, 10:11-12, 9:23-26). The Heavenly Temple is an image of God's ultimate Temple (Man), so when we receive Christ, He also sprinkles us with His Blood & sanctifies us to Himself (1Pet 1:2, Heb 9:13-14). By His Spirit, He entered our holy of holies, and applied His Blood to our spirit, cleansing it from all sin & sanctifying it to Himself, making it a perfect new creation, and then sits enthroned there by His indwelling Spirit, to mediate the new covenant in our lives. This happened at our New Birth. He activated the New Covenant in us, so we're now under grace. We became a functioning Temple. Having sprinkled & cleansed us with His Blood (Heb 9:13-14), He now brings us into our inheritance (v15). It's a Throne of Grace, for the Lamb's Blood has been accepted by God on our behalf, and He sits at God's right hand dispensing His River of Grace to us (Rev 22:1-2). This also pictures us as Temples, with Christ enthroned as Lord in our spirit, releasing His river of grace from His throne in our spirit, flowing down into our heart & life. The trees = thoughts & emotions in our soul. As we trust in Christ who lives in us, and submit to His Lordship, we receive His river of blessing into our hearts. When God entered the Tabernacle, He sat in His glory, enthroned on the Mercy Seat above the Ark of the Covenant in the Holy of Holies, and there He met with Moses & spoke with him (Ex 25:21-22). Likewise, He sits on the throne in our spirit, His base of operation in us. 3 items in the HOLY PLACE (Heb 9:1-4) = our SOUL: *(1) MENORAH = our MIND, illuminated by the oil of His Spirit. *(2) TABLE of SHOWBREAD (‘the Bread of the Presence') = our EMOTIONS, kept ever fresh from God's Presence, shining from the Holy of Holies. *(3) The ALTAR of INCENSE next to the Holy of Holies = our HEART or WILL, at the deepest part of our soul, called the Golden Censer (‘the Place of Incense') in Heb 9:4, where it's described as belonging to the holy of holies. Thus, our HEART is the junction & connection between our SPIRIT & SOUL, receiving God's life from the spirit, so that it flows into our soul (Heb 4:12, John 7:38). By God's design, the heart should be under the spirit's control, so a worshipping heart is necessary to receive God's grace into our souls. As we submit our hearts into God's Hand (the Holy Spirit), He can guide & empower us (Prov 21:1). To reign in life, put our heart into His Hand (His Spirit), who manifests in us as rivers of living water. In the Holy of Holies was the Ark of the Covenant containing 3 items, hidden under the Throne (under His control) = 3 aspects of God's grace, He wants to release into our soul by His Spirit: (1) the Tablets of the Covenant, (2) Aaron's Almond Rod that budded, and (3) the Golden Pot of Manna (Heb 9:3-5)
Welcome to the Return period! Jeff Cavins joins Fr. Mike to introduce the ninth biblical period, which covers the Israelites' return to Jerusalem, the rise of the Pharisees, and the establishment of common household practices. They explain the pattern of exiles and returns throughout the Bible, starting with Exodus and leading all the way to Jesus' ministry. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.
Welcome to Church History Matters Come Follow Me Edition where we are systematically diving into every section of the Doctrine and Covenants throughout the year 2025! In this episode Scott and Casey cover Doctrine & Covenants 109, while covering the context, content, controversies and consequences of this important history.
What do Mormon temples and Masonic lodges really have in common? In this episode of Mormonism Live, Bill Reel and Radio Free Mormon dig deep into the original words of LDS leaders, historians, and first-hand witnesses to uncover the startling overlap between Freemasonry and the Mormon temple endowment. From Joseph Smith and Heber C. Kimball… Read More »Sacred or Stolen? Mormon Temples and Masonry
What do Mormon temples and Masonic lodges really have in common? In this episode of Mormonism Live, Bill Reel and Radio Free Mormon dig deep into the original words of LDS leaders, historians, and first-hand witnesses to uncover the startling overlap between Freemasonry and the Mormon temple endowment. From Joseph Smith and Heber C. Kimball… Read More »Sacred or Stolen? Mormon Temples and Masonry The post Sacred or Stolen? Mormon Temples and Masonry appeared first on Mormon Discussions Podcasts - Full Lineup.
What do Mormon temples and Masonic lodges really have in common? In this episode of Mormonism Live, Bill Reel and Radio Free Mormon dig deep into the original words of LDS leaders, historians, and first-hand witnesses to uncover the startling overlap between Freemasonry and the Mormon temple endowment. From Joseph Smith and Heber C. Kimball… Read More »Sacred or Stolen? Mormon Temples and Masonry
Click here for the DRB Daily Sign Up form! TODAY'S SCRIPTURE: Ezekiel 40-41; Psalm 128; Revelation 21 Click HERE to give! Get Free App Here! One Year Bible Podcast: Join Hunter and Heather Barnes on 'The Daily Radio Bible' for a daily 20-minute spiritual journey. Engage with scripture readings, heartfelt devotionals, and collective prayers that draw you into the heart of God's love. Embark on this year-long voyage through the Bible, and let each day's passage uplift and inspire you. TODAY'S EPISODE: Welcome to the Daily Radio Bible! In today's episode, “September 16th, 2025,” host Hunter invites us to gather around the Scriptures and discover what God is saying to us on day 260 of our journey. We'll explore detailed visions of the temple in Ezekiel 40 and 41, the blessings of Psalm 128, and the promise of a new heaven and new earth in Revelation 21. Hunter walks us through these passages as our Bible reading coach, highlighting how the temple—once the epicenter of sacrifice and divine presence—is ultimately eclipsed by Jesus, the true source of life, light, and hope. Heather joins to share a personal reflection on change, using a story about Portland's migrating swifts as a reminder of God's enduring faithfulness amidst life's transitions. Together, we close with heartfelt prayers and encouragement to embrace the new seasons God brings. Settle in as we warm our hearts by the fires of God's love, and remember—no matter what changes, you are loved. TODAY'S DEVOTION: The story of sacrifice is no more. That's what stands out in today's readings—a whole narrative built around altars, offerings, and a temple, with its Most Holy Place, fades away. In Ezekiel, we see exact measurements for the place where heaven and earth would meet, the space where God would, by design, invite broken humanity into his holy presence through sacrifice. The temple stood as the epicenter of Israel's worship and God's bridge to his people. Every room, every altar, every detail pointed forward, always and only ever pointing us to him—the Lamb. But in Revelation, John sees something altogether new. The story changes. There is no more temple, because there is no more need for it: “I saw no temple in the city, for the Lord God Almighty and the Lamb are its temple.” Even the sun and the moon, those keepers of time, are no more. All that once gave structure and symbol to history has been eclipsed. Darkness, suffering, and death are gone. The instruments of sacrifice have given way to the fullness of what they pointed towards—Jesus himself. What remains? Life. The Lamb's Book of Life. Jesus, the Lamb, has brought history to its completion. All stories are now dissolved into his, and only he remains, shining brighter than the sun, illuminating the city, and infusing every moment with the glory of God. The story of God's unfailing love has reached its apex, and you have been woven into that story. Your name, written in his book, means you share his eternal life and light. So now, we are called to live in that light, to abide in him, to let his life become ours. All other stories fall away. The seasons change. The world shifts around us. But here is something that endures, unchanging: you are written into the very life of Christ. The Lamb is your temple. The Lamb is your life. That's a prayer I have for my own soul. That's a prayer I have for my family, for my wife, my daughters, my son. And that's a prayer I have for you. May it be so. TODAY'S PRAYERS: Lord God Almighty and everlasting father you have brought us in safety to this new day preserve us with your Mighty power that we might not fall into sin or be overcome by adversity. And in all we do, direct us to the fulfilling of your purpose through Jesus Christ Our Lord amen. Oh God you have made of one blood all the peoples of the earth and sent your blessed son to preach peace to those who are far and those who are near. Grant that people everywhere may seek after you, and find you. Bring the nations into your fold, pour out your Spirit on all flesh, and hasten the coming of your kingdom through Jesus Christ our Lord, Amen. And now Lord, make me an instrument of your peace. Where there is hatred let me sow love. Where there is injury, pardon. Where there is doubt, faith. Where there is despair, hope. Where there is darkness, light. And where there is sadness, Joy. Oh Lord grant that I might not seek to be consoled as to console. To be understood as to understand, to be loved as to love. For it is in the giving that we receive, in the pardoning that we are pardoned, it is in the dying that we are born unto eternal life. Amen And now as our Lord has taught us we are bold to pray... Our Father who art in heaven, hallowed be thy name, thy kingdom come thy will be done on earth as it is in heaven, give us this day our daily bread, and forgive us our tresspasses as we forgive those who trespass against us, and lead us not unto temptation, but deliver us from evil, for thine is the Kingdom and the power and the glory forever. Amen. Loving God, we give you thanks for restoring us in your image. And nourishing us with spiritual food, now send us forth as forgiven people, healed and renewed, that we may proclaim your love to the world, and continue in the risen life of Christ. Amen. OUR WEBSITE: www.dailyradiobible.com We are reading through the New Living Translation. Leave us a voicemail HERE: https://www.speakpipe.com/dailyradiobible Subscribe to us at YouTube: https://www.youtube.com/@Dailyradiobible/featured OTHER PODCASTS: Listen with Apple Podcast DAILY BIBLE FOR KIDS DAILY PSALMS DAILY PROVERBS DAILY LECTIONARY DAILY CHRONOLOGICAL
Ōama, aka Temmu Tennō, ascended the throne in the Kiyomihara Palace--a rennovated version of his mother's Later Okamoto Palace. Here he ruled with a tremendous amount of authority, continuing the leverage the Ritsuryo system to centralize power in the throne. We'll look at the layout of the palace, and also talk a little bit about what life was like for the members of the court who were serving Oama, and the state at large. For photos, diagrams, and more, see our blog at: https://sengokudaimyo.com/episode-134 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua and this is episode 134: An Image of the Court at Kiyomihara Maro sat under the eaves of the hall to which he was assigned. The journey from Mino hadn't been so hard, but he was still far from his family, back home. He knew as much as they did that serving at the court of the Great Lord was a tremendous opportunity. He would be at the heart of the court, in the presence of those running the country, and he could learn a lot from them. After passing his internship, he would have a chance to prove himself. If he worked hard, he could look forward to continued promotion, with the greater stipend and influence that came with it. Maro had no illusions that he would someday be at the top of the court hierarchy, but perhaps he could make some modest improvements in his station. His elder brother was expected to inherit their father's position back in Mino, but the court provided a different opportunity. Maro had always been a quick learner, and had learned to read and write at an early age, devouring whatever knowledge he could get his hands on – and that had helped make him that much more desirable to the court. Now he was learning the ins and outs of how it worked, mostly by doing odd jobs while observing the various interactions, the politics, and the rhythm of it all. Life at the Court really was something. And yet he still felt homesick. And so here Maro sat, looking out at the full moon in the sky, its light so bright that he barely needed any other illumination. Maro wondered at the idea that his family might be looking up at the same moon at the very same time. As that image took hold, he could feel in the experience a poetic verse. He took out one of the wooden slips used for labels and notes, scraped off the previous writing, and began jotting down his composition. He only got through a couple of lines before he heard his name being called, and since he was on night duty he put down the brush and the wooden slip. Poetry would have to wait. With everything put back away, he rushed off to find out what new task awaited him. So here we are, the year is 673 and we are at the start of a new era. Ohoama, aka Temmu Tennou, had defeated his enemies and was now in the process of taking the reins of power and officially ascending the throne. In so doing he was moving the capital from Ohotsu, on the shores of Lake Biwa, back to Asuka. Arriving back, he took up residence in what is called the Shima palace for a few days, presumably as they prepared the Okamoto Palace for him. At the same time, we are told that a “palace” was erected for Ohoama south of the Okamoto Palace, and this was called the Kiyomihara Palace. I'd like to spend this episode talking about this Kiyomihara Palace, and what life was like there, not just for Ohoama but for his new court. While we talked about some of the other palaces, this is perhaps one of the better known from the archaeological record, and it is the backdrop for so much that happens. Ohoama is even known as the Sovereign from Kiyomihara. So let's talk about what the palace consisted of, and what it was, and a little bit about what life was like there. In addition to that, we've discussed in previous episodes how Ohoama's ascension to the throne kicked off a whole new era in the evolution of the Yamato state, with numerous innovations and new paradigms in the idea of the ruler and the court and their relationship – so it's worth taking a closer look at the setting where all of that was happening, so we can try and put ourselves in the shoes of those doing the work, and understand their daily grind, as it were. There is unfortunately plenty about the Kiyomihara Palace that we don't know - it isn't like there is a detailed account of the palace in the records - but its ruins are probably the most complete of all those found in Asuka. This makes sense, given that it would have been built over the earlier palace sites. In fact, for the most part, the Kiyomihara Palace is just the Later Okamoto Palace, in other words where Takara Hime, aka Saimei Tennou, ruled, but updated and expanded to fit Ohoama's and his court's needs. Archeological work in Asuka has done some tremendous work to help us understand the Asuka Palace Site. By studying the various post holes, ditches, and other evidence, along with occasionally discarded items, we have a general idea of the palace's shape, and when we combine this with what we know from other sites—the Naniwa Palace ruins in Ohosaka, the Fujiwara palace ruins in Kashihara, and the Heijo-kyo ruins in Nara, among others—along with an understanding of how palaces were being built on the continent, we are able to piece together what we think was going on. Of course these interpretations aren't unanimous, and there are parts that scholars will no doubt quibble over—such as the use of the Ebinoko compound, which I'll talk about in a bit—but in general we have a picture of what things probably looked like, at least from a layout perspective, and how the site may have been used. To start, let's go back for a moment to the Toyosaki Palace in Naniwa, the first palace purpose built for the new governmental system being brought over from the continent. This was the palace of Karu Ohokimi, aka Koutoku Tennou, uncle to Naka no Ohoye. It was built in the aftermath of the Isshin Incident of 645, an architectural centerpiece of the Taika reforms. As you may recall, this was a massive undertaking. This palace was largely rectangular, and consisted of three compounds from south to north, ranging from most to least public. Most people would enter from the south gate, later known as the Suzaku-mon, the gate of the crimson bird of the south, a pattern that would generally hold true for other palaces. Entering the compound, you would find yourself in the Choshuden, a space holding two pavilions with several rooms where officials could change into or out of their official robes. The gates to the Choshuden would open at sunrise for the clerks and functionaries would enter. At the northern end of the Choshuden was the Southern gate of the Chodoin, the main working area of the court. There were 14 halls, or Chodo, each one dedicated to a different ministry. The size of these halls varied, likely based on importance or at least the size of their government portfolio. Most of the middle area of the Chodoin was open, but at the northern end was the gate to the Dairi, the inner palace. This gate was flanked by two octagonal buildings, and it led to an area between the Chodoin and the Dairi where there sat the building that would become the Daigokuden. This was the main audience chamber for meetings with the sovereign, who would preside and make pronouncements in the early morning hours, at the start of the day. To the north of the Daigokuden was the rest of the Dairi, where the sovereign's personal quarters lay, including the quarters for his consorts and children, maintained by his personal servants.And there were other gates into and out of the Dairi—after all, the palace was so large you didn't want to have to go through the Choushuden and Choudouin just to get to the sovereign's quarters. Those who lived in the Dairi and those who worked there would be able to have their own entrances and exits. Let's contrast all of this with the Okamoto Palace in Asuka. More precisely the Later Okamoto Palace. This was the successor palace to the Itabuki palace, both of which were built for Takara Hime, aka Kougyouku—and by this point Saimei—Tennou. In fact, Itabuki palace burned down at the end of 654, just as Takara Hime came to the throne a second time. This palace was, in total, maybe the size of the Chodoin of the Toyosaki Palace, if that. For one thing, there wasn't as much flat land easily available in the valley, but for another, the builders maybe didn't think they needed quite that much space and that many buildings. You see, while the Toyosaki palace in Naniwa was likely meant to model the kind of infrastructure necessary for the Tang court, in Chang'an, Yamato was still building up its fledgling bureaucracy. It wasn't like there were a flood of reports and correspondences coming in from all over the archipelago that had to be handled by an army of clerks. At least not yet. The Okamoto palace, from what we can tell, was also a rectangle, once again facing south , on the east side of the Asuka river. This palace did not necessarily have the same kinds of dedicated spaces as the Toyosaki Palace. The main gate that we know of was in the south, leading to a courtyard with another building—possibly the Ohoandono, alternatively the Ohoyasumidono or the Daianden. This may have been an audience hall for meeting with public officials. The ground here was covered in gravel, a fairly common thing for palace compounds. Though we don't know exactly what the buildings looked like, we have some idea based on the size and number of post-holes. We also haven't found any ceramic tiles in or around the ruins so far, which suggests that Okamoto Palace did not have ceramic tile roofs as were common on temple architecture, but instead were likely covered with wooden shingles, like the Itabuki Palace that used to be in relatively the same spot. From an archeological perspective, any tiled building of this size leaves a lot of indications behind: over the years tiles fall off, break, get buried, etc. Even if, as was common, the court meticulously dismantled the buildings down and reused as much as they could, we would still expect to see some tiles or tile fragments in the ground where the pillars are found, and yet we find nothing of the sort. To the east and west of the Ohoandono were long, narrow structures, oriented north to south rather than east to west. These are thought to have been the offices where government officials could do their work. Moving into the northern section of the palace, the ground was paved with river stones. There were two large buildings with small wings, running east to west, lengthwise, and situated on the same line as the Ohoandono. These may have been what have been called the To no Andono, or outer Hall, and the Uchi no Andono, the inner hall, and they would have been used for ceremonies for those of the appropriate rank. The middle hall it seems was modified from its original form. While it was similar in size and footprint to the hall north of it, the western wing of the southern hall at some point was destroyed—whether on purpose or accidentally—and it was replaced with what appears to have been a pond. On each side of this central area we see more space for buildings, but only some of the post holes have so far been uncovered. There were other buildings further in the northernmost third of the compound that were likely for the sovereign's private usage, as well as a well, and what may have been a building for some kind of semi-private religious ceremony. This palace, the Okamoto Palace, was essentially what Ohoama started from when he relocated the capital back to Asuka – but when he ascended to the throne, he did make a few changes. Most notable was the creation of something called the ebinoko-kuruwa, the Ebinoko enclosure. This was to the southeast of the main palace, and had a rectangular wall surrounding one large building and two smaller ones. Interestingly, the buildings would appear to be oriented in a symmetrical shape that would suggest a southern entrance, like the other palace compounds we've been discussing, and yet the gate was to the west, opening to the area between the Ebinoko enclosure and the main palace. And based on postholes and other evidence, there appear to have been at least four other rectangular buildings stretching out to the south, outside of the walls. Some have theorized that the large building in the Ebinoko was an early form of the Daigokuden, a ceremonial hall where Ohoama held court, rather than reusing the facilities of the old Okamoto palace. Alternately, perhaps it was actually more like the buildings of the Chodoin in Naniwa, where the different departments of the court actually did business, but here with all of the officials working in one, single building. A third idea that others have suggested that this was actually Ohoama's private residence—again, somewhat odd given the size and shape and the fact that there were the seemingly larger facilities of the Okamoto palace already right there for the taking. So which is it? We do have a clue in the record of the 15th day of the 9th month of 672, and the lines following it. According to the Aston translation of the Nihon shoki: He removed his residence from the Palace of Shima to the Palace of Okamoto. In this year a Palace was erected south of the Palace of Okamoto, and the Emperor removed his residence thither that same winter. This was called the Palace of Kiyomibara in Asuka. So it does seem like something was built south of Okamoto and that is where Ohoama resided. It is somewhat uncommon for a sovereign to reuse an old palace like this. Traditionally, sovereigns had regularly moved to new palaces, seemingly because of the attempts to avoid ritual pollution associated with death. Of course, it had been a while since Takara hime had passed away, and Naka no Ohoye had moved everything to Ohotsu, but nonetheless, is it possible that the Ebinoko kuruwa was built to, in some way, give Ohoama new quarters? We may never know for sure. There are plenty of inconsistencies. For one, if it was meant as a residence, I would expect more buildings for his consorts and others. There are also some things to note about the account in the Nihon Shoki. For one thing, although the initial account calls this the Kiyomihara Palace, the Chronicles also suggest that it wouldn't actually get that name until the 20th day of the 7th month of 686, about 14 years later. That record describes how a new era name was also announced: the Akamitori, or red bird, era. I don't want to get too much into it right now, but suffice it to say that a red, three legged crow is often depicted as the symbol of the sun; and the important south gate of the palace, the Suzaku-mon, is named for the vermillion bird of the south, one of the four guardian animals. When this era name—more commonly read as “Shucho”, today, since era names are commonly red in on'yomi reading rather than kun'yomi—well, when it was declared, we are told that the palace was titled the Palace of Kiyomihara of Asuka. What are we to make of this? Well, today, it is assumed that the Kiyomihara palace refers to the Okamoto Palace starting from the creation of the Ebinoko-kuruwa and its occupation during what is assumed to be Ohoama's rule. Earlier in the Nihon Shoki we are told that Ohoama was known as the Kiyomihara sovereign, and so even though that name technically wasn't applied to the palace until later, it makes some sense just to assume it applied from the start of Ohoama's renovations. One more thing that I would point out. While we talked about the original Okamoto Palace and the newly built Ebinoko enclosure, they were arranged as though around a large open area, like a courtyard. The original palace stood at the north, where one could enter the south gate of the palace, and then the Ebinoko enclosure sat on the east side of the courtyard, with its western gate between the two. The southern and western sides of the courtyard, on the other hand, followed the snaking flow of the Asuka River. From about 675 to 681, on or about the 17th day of the first month of the year, it's recorded that the court held an annual archery shoot in the court of either the West or South Gate—which would seem to refer to this large area. This makes sense, as the space is large enough to accommodate plenty of room for the range and for others to watch The archery exhibition was held here, in the space between the two compounds, like clockwork until 681, when we are just told that it was held in the “Courtyard”, which feels like it is referring to an area inside the main compound of Kiyomihara. There are no more mentions of the tradition after 681, though there is an archery shoot in front of the South Gate on the 5th day of the 5th month of 685, but that was probably done as part of the regular 5/5 celebrations—a holiday today known as Kodomo no Hi, or Children's Day, but more traditionally known as Tango no Sekku, the Iris festival. Some form of celebration on this date seems to have occurred throughout East Asia up until the modern day. Whether the archery stopped or just became such a standard thing that it was no longer noteworthy in the record, I can't really say. However, one can possibly imagine what it was like, with all of the courtiers out there watching as the arrows shot down the field. The occasional twang of bows and the faint whistle as it sped towards its target, hitting the target with a sharp thwack. Murmurs from the crowd regarding how well—or how poorly—any given person was doing. Beyond the courtyard and what we know of the two compounds—the Kiyomihara palace and the Ebinoko Enclosure—there is plenty still to discover. There were likely other compounds around the palace, possibly as an extension of the palace. And then there were the temples: west, across the river, was Kawaradera, and north of the palace and surrounding compounds was Houkouji, or Asukadera. There is even some evidence on the northwest edge of the compounds, southwest from Asukadera, of an ancient garden surrounding several manmade ponds. And so, the entire valley appears to have been filled with buildings and official spaces , running up against and being constrained by the natural features of the valley itself. As I mentioned above, there just isn't that much buildable space in the Asuka valley, compared to other places like Naniwa. And this contributed to one of the other problems that the court would have experienced: according to tradition, the front of the palace and other buildings were all oriented south, but for this location, this meant that they didn't face the expansive fields of the Nara basin, but instead they faced the mountains themselves. All in all, there was not much room here to grow, and yet the government and the court had grown, at least by all accounts. Though, how much had the court grown? Maybe not as much as we might expect, despite Ohoama's ambitions. First of all there had been the purge of the powerful ministers at the head of the Afumi court, but there are some startling omissions in the records from the beginning of Ohoama's reign. There is no mention of the Daijin, or Great Minister. There is no Minister of the Right or Minister of the Left. There is no Inner Minister, and there is no Great Minister of State. There are mentions of the “kugyou”, or “Ministers of State”, which traditionally includes the Daijin, but there is no mention of the Daijin, suggesting that the “kugyou” of this time may have only referenced the heads of the 8 ministries of the Dajokan, the Council of State. What does this mean? Many scholars interpret this period as a time of extremely centralized power. Coming off of his military victory, Ohoama seems to have ridden a wave of support and control. Combine that with the continued absorption of Tang dynasty propaganda-slash-government theory that saw the sovereign—the emperor—as the central authority, and one can see how Ohoama may have been able to do something that few sovereigns in Japanese history were able to actually do, which is to wield real power. This may seem odd for a position translated into English most commonly as “Emperor,” but as we've seen, in glimpses through the way they are depicted in the Chronicles, or through the archaeological record, which shows different loci of power and authority across the archipelago in ancient times, the Ohokimi, later dubbed the Tennou or Sumera no Mikoto, was not necessarily all powerful. Not only did they have to contend with rivals to the throne, but even various court nobles who made their way into the centers of power. From figures like Takeuchi no Sukune, to the Ohotomo, the Mononobe, and more recently the Soga—in all of these cases various nobles often held considerable power, though often in tension with one another. Sources of authority also varied. There were the individual religious centers through which families exercised some ritual authority, while there was also more secular authority in the various court positions. The Ohokimi certainly were respected, from what we can tell, and had a powerful source of authority going back to at least the holy kami of Mt. Miwa. They even spread that authority through their kannushi, their priests, which they sent out as an extension of the state. But they weren't entirely independent, either. But Ohoama seems to have reached a point where he did hold a tremendous amount of authority. Because there is another telling omission from the chronciles: we don't see any more Soga members. With the death of Soga no Akaye, the Soga family's influence seems to have disappeared this reign. We also don't see that much about other prominent families compared to earlier: we see the Mononobe as ambassadors, and we see the Nakatomi are still conducting rituals. But we don't see any of them rising to the same positions as their forebears. Instead, we see a lot of focus on the Princely class—those members who claim some descent from a previous sovereign, or even the current sovereign, and how they, themselves, are divided up with their own system of ranks that are outside the civil service ranking system. Speaking of civil service, it does always strike me that the ranking systems of various east Asian courts very much resemble the way that, even today, many modern bureaucracies create wage scales for their civil servants. In the US the most common such scale is the GS or “General Schedule” pay system. In that system, positions are associated with a particular grade, between 1 and 15, and federal employees are also referred to in terms of those grades. Grade typically reflects some level of seniority and pay. It isn't a one-for-one analogy, of course: the court ranks in Yamato were handed out by the sovereign, or at least through their authority, as were the various court positions, though I doubt that Ohoama was spending much personal time approving promotions for a low level clerk writing down inventories and suchlike—but who knows. But it does emphasize that this system is built to be a centralized bureaucratic monarchy, based on the continental model, and it now seems to have come into its own. The court seems to have bought into the idea, and now, intentionally or not, much of their own position in society was directly tied to the autocratic whims of the monarch, or Ohoama himself. Indeed, some of the first records from the year 673 are focused on the court and court system. The very first thing this entailed: a banquet on the 7th day of the first month of the new year. We are told that it was a “drinking party” or “shuen”, and boy does that draw some parallels with modern Japanese companies. We aren't exactly given the form of this party, but we do have later examples. There was likely a formal start, with various nobles set out at assigned seats based on their rank. It was an official event, so officials would have been expected to wear the appropriate clothing, including their caps of rank, letting everyone know exactly who's who, and reinforcing the social hierarchy imposed by the rank system in the first place. I suspect that it started with ritual and formality. Later, you would have the after party, where people might more freely mingle and drink and recite poetry. This was both an official and social occasion, because there really wasn't much of a line drawn between the two. As a ritual, it displayed Ohoama's power over the state through his ability to host them all. As a social function it was an important time in the political life of the court, where everyone was together, and you could find your cliques and supporters. Drinking alcohol, while being something that many enjoy for its own sake, was also a kind of religious observance. Sake was made to be offered to the kami, as well as to be used at parties. It was made from rice, the staple on which the agricultural success of the archipelago was based, and which held a particularly sacred place in other rituals and ceremonies. And then there was the poetry. As would be true for much of Japanese history, poetry infused all aspects of life at the court, and being able to compose good poetry was just as important to one's social standing as reading, writing, and other such skills. There were generally two kinds of poetry practiced at the court. There was the traditional Japanese poetry, or waka, with alternating verses of 5 or 7 syllables—more properly morae, but no need to get into that. Then there was poetry composed in the Sinitic style. Known as “Kanshi”, which translates directly as “Han Poetry”, this mimics the poetic forms brought over in literature from the continent. It required a certain amount of education to be able to compose and was based on the characters, or kanji, used. Kanshi can generally be divided into at least two categories. There is the Kotaishi, or the Old Style Poetry, which consists of poetic form used prior to the Tang dynasty. Then there is Kintaishi, or Modern Style Poetry, which is based on the forms from the Tang dynasty and later. Kintaishi is usually recognized for adhering to more rules of structure and composition, usually using lines of 5 or 7 characters, while Kotaishi is more fluid and less concerned with specific rules and rhythms. Poetry was also not necessarily a solo activity. It was common in later eras to arrange poetry competition, where the court would divide itself, much like the bureaucracy, between the Left and the Right. Each group would compose poetry, often on a set theme, and then put up the poems they felt were the best against those of the other side and then the entire court would listen and judge. The only tangible reward, assuming the sovereign was not so moved as to do something extraordinary, was bragging rights. And yet, that social capital was important among the nobles of the court. Image was extremely important to individuals, and embarrassment could be a political death sentence. And so many would work hard at these poems to make sure that they were the best they could be. At this point, though, we are still in the early years of many of these traditions. The poetry that we have appears to be less formulaic than we see in later eras, when there were so many precedents to which one was expected to adhere. Poems could be about feeling and were not required to hearken back to previous poems and poetic allusions. By the way, official events like this are also one of the ways that we get compilations of poems, later on. These events would get transcribed and then later those poems would be referenced, particularly if they were noteworthy or by noteworthy individuals. This kind of event may have been where a lot of the poems from works like the Man'yoshu and the Kaifusou, the earliest compilations of Waka and Kanshi, respectively. At some point I”d love to dig into the poetry more in depth, but for the moment, I think it is best to leave it there. Now besides one's skills at poetry there were other skills that the court was interested in. The court system that they had lifted from the continent was based, at least theoretically, on the idea of a meritocracy. The monarch, of course, was judged to be worthy to rule through the mandate of Heaven, which often demonstrated itself early in the regime through the Emperor's forces defeating their enemies, much as Ohoama had defeated his rivals in the Afumi court. However, for the rest of the government, the sovereign needed to make sure that he had qualified individuals. From an early point in history, people recognized that not everyone born into power and wealth was necessarily the best person to help run things. If you could only find those of the greatest intellect, discernment, and moral compass, then those are the ones you would want to have running things, right? And this is fine in theory. However, determining who has those qualifications can be a bit tricky. We talked about this back in episodes 71 and 72 when we talked about the Han dynasty more generally. In that case, while the civil service exam was open to any person, the reality was that only those with enough wealth and leisure time could afford to study to take the test. And so while it did open up opportunities for some, it did not truly apply equally across all classes of people. And this was likely fine with most of the ruling class at the time, since there were also still theories that there were different classes of people, and it simply reinforced their ideas that those in the lower classes just didn't have the same capabilities that they had. In the Yamato court early in Ohoama's reign it isn't clear to me exactly how individuals were being chosen for service. We know that rank was handed out as a reward for service, varying with the individual. Ohoama handed out rank at the end of 672 to those who had helped him to come to power, and then, on the 29th day of the 2nd month of 673, just two days after he formally ascended the throne, we are told that he conferred cap-rank on those who had performed good service, each according to their situation. Of course, that is about how promotions were rewarded. But what about how people entered into service in the first place? How did you get introduced to a job in the bureaucracy in the first place? Well for that we have Ohoama's pronouncement on the first day of the fifth month. He addressed the court and set it up as follows: First, anyone who would take a government position would begin their career as an “ohotoneri”. These were low level functionaries who supported the various bureaus as guards, messengers, and whatever else was needed. Previously, this all would have fallen under the general term of “toneri”, who were those members of the nobility who had been sent to serve in the royal palace. Aston translates this as a “chamberlain”, and thus equates oho-toneri—literally “great toneri”—as “high chamberlain”, though I'm not sure if that was actually the distinction or not. It looks like the term “toneri” itself may pre-date the Ritsuryo system, but now was being more standardized, with expanded categories of “toneri” within the system itself. Interestingly, there is only one other example I could find of Ohotoneri before the reign of Ohoama and that was in the account of Waketakeru no Ohokimi, aka Yuryaku Tennou, which makes me think that might be an anachronism. We definitely see “toneri” used since just before that reign and continuously onward, and we see them in regards to not just the royal house, but as the functionaries and servants in various places and for other aristocratic families, but the “ohotoneri” seem to have been specifically connected to the royal family… and thus the state. Ohotoneri, despite being quote-unquote “great” toneri, were at the relative bottom of the hierarchy. They were the night shift, the guards, the messengers, and the general go-fers. They were essentially paid interns. As they did their tasks, they were learning about how the various offices and ministries worked, and they were demonstrating their own aptitude. Based on how they did, they would then be assigned to various offices as seemed most suitable. There were also offices that were staffed by women. Though separate and distinct, women also had a role in the palace and thus the maintenance of the court and the state. They were to be selected for service regardless of their age or even whether they were married or not, but they fell under a separate set of rules from the men, because, well, patriarchy. So that's what happened when people were selected to serve, but who was selected? The chronicles don't say explicitly until a decree about three years later in the 4th month of 676, when it was decreed that all those from provinces outside of the Home Provinces could enter the service of the sovereign, no matter their family's rank, whether Omi, Muraji, Tomo no Miyatsuko, or Kuni no Miyatsuko. They would also allow men of quote-unquote “distinguished ability” enter service, even though they were commoners. From that we can surmise that when they are talking about “all” people really they are talking about “all” the nobility—the only people for whom the Nihon Shoki was really intended, if you think about it. Thus, logically it would seem that prior to this only members of the nobility were allowed to enter government service—but there is even more. Because before this pronouncement in 676, only people in the Home Provinces were theoretically allowed to enter government service. The Home Provinces, or Kinai, are traditionally the five provinces of Yamato, Kawachi, Izumi, Yamashiro, and Settsu. At this point, though, Izumi was still a part of Kawachi, so it would have just been the four. These provinces were likely the first lands to really come under Yamato's direct control, and as such they all held a certain pride of place. This is also where we assume that the powerful families of Yamato had their strongholds. Certainly the Soga, the Mononobe, and the Ohotomo all had claim to traditional land in and around this region. When the court had moved to Ohotsu it would have been the first time in many years that the capital was moved out of the Home Provinces, which was probably a large part of the dissent expressed at the time. How would you like it if your job up and moved two states away and forced you to relocate with them, likely at your own expense? In 676, though, the court decreed that it would no longer restrict itself to noble families of the Home Provinces, but instead would open up service, and the lucrative stipends that came with it, to members of the nobility in the rest of the archipelago. This seems particularly intriguing given the two swords we have from the time of Waketakeru no Ohokimi, aka Yuryua Tennou, in the 5th century, where elites had served—or at least claimed to serve—at his court. It is possible that during his day the influence of Yamato was more expansive, and that influence contracted after him. Or it could be that it was a different type of service that they had provided. And then there is the comment in Ohoama's decree that the court would also allow men of “distinguished ability” to also enter service, even if they were commoners. How very progressive. This seems clearly designed to suggest the meritocratic system that was the ideal, even if it was only truly observed in the breach. I can't help but think about how this symbolizes the court's expanded control across the archipelago, and the idea that all of the archipelago was truly under their control. It also meant that they had opened up the candidate pool to a wider audience. Does that mean that they were growing the size of the government, too? I also can't help but wonder how the old guard took this—the traditional families from the Home Provinces who suddenly found themselves competing with people from the periphery. Did they see them as equals, or the equivalent of upstart country bumpkins? And let's not even get started on anyone who joined government service as a Commoner. On the other hand, I suspect these new functionaries would have owed their position even more directly to the sovereign and the court, and they might not have strong familial ties to the local area. This is all just theory, but seems to follow with Ohoama's general efforts at centralization and accretion of power and authority to himself whilst further building out the structure that his brother, Naka no Ohoye, had set up. Along those lines, at the same time that the sovereign opened up membership in the court to those outside of the Kinai region, he also meddled with the incomes of the various Princes and Ministers. He insisted that those Princes and Ministers who were receiving taxes from fiefs in the West—by which I assume is meant western Honshu, Shikoku, and Kyushu—they should instead get their income from fiefs in the East. So he was taking away the western fiefs and instead swapping them with eastern fiefs. Those western taxes could then, presumably, come straight into the government coffers, and the princes and ministers would be connected with land in the east, which I suspect meant they would be expected to invest in those fiefs and encourage them to produce. This feels like it goes along with something from two years earlier, in 675, the third year of Ohoama's reign. In the second month of that year he abolished the serfs granted to the various Uji back in 664, and he abolished any claims by Princes—Royal or otherwise—as well as Ministers and Temples to any mountains, marshes, islands, bays, woods, plains, and artificial ponds. It seems clear that he claimed the right of eminent domain to himself and the state. By extension, all land effectively belonged to Ohoama, and everyone else became, de facto, his tenants. They paid taxes up to him, and he had the right to grant or take away the land as he saw fit. I can't imagine that went over well with those who had lost their rights to those lands, but either he compensated in them in some other way or his power had grown such that they didn't dare to oppose him. Certainly not everyone was happy. In 677, Saita no Fubito no Nagura was banished to the island of Izu for apparently scoffing—or otherwise disrespecting—Ohoama. Well, it says his vehicle, but Aston notes that this is probably just a polite euphemism for the sovereign himself. But that rebuke seems to have been pretty light compared to two years earlier when a man—we aren't even given his name, assuming it was known, hiked up the hill east of the palace, cursed Ohoama, and then cut his own throat. How it was known that he had been cursing anyone isn't explained—though perhaps he had written it down or otherwise communicated his intentions. Either way, it was certainly a rebuke. But if it phased Ohoama, we can't tell. He did give those on duty that night a step in rank, presumably for the trauma they had experienced in dealing with everything. Possibly related—we are told that same month there was a great earthquake. So was that thought to be the curse being fulfilled? There is nothing to connect them except that the one immediately follows the other. And yet, Ohoama would continue to rule as he saw fit. In fact, he would rule roughly 14 years, in total, right up to his death in 686. A rather substantial reign compared to so many other sovereigns. And he would continue to make his mark. Next episode we will continue our journey through the reign of Ohoama, aka Temmu Tenno. Until then, if you like what we are doing, please 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 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 their 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.
durée : 00:57:53 - Cultures Monde - par : Julie Gacon, Mélanie Chalandon - En juillet 2025, les deux voisins se sont affrontés le long de leur frontière, faisant 40 victimes et 300 000 déplacés. Un différend territorial qui découle de l'histoire coloniale de la région et du tracé de la ligne de démarcation entre les deux pays réalisé sous l'égide de la France. - réalisation : Vivian Lecuivre - invités : Eugénie Mérieau Constitutionnaliste, maîtresse de conférences en droit public à l'Université Paris 1 Panthéon-Sorbonne.; Gabriel Fauveaud géographe, membre du centre d'études asiatiques de l'université de Montréal; Boris Lebeau professeur de géographie et aménagement à l'université Sorbonne Paris-Nord
Come along with me on a walking tour of Independence, Missouri! We'll explore the historic Temple Lot Church (Hedrickites) and look at rare photographs from the Great Depression, when attempts were made to build the Jackson County Temple on the very cornerstones Joseph Smith laid in 1831. We'll also stop by the Stone Church, the oldest church in Missouri, built by Joseph Smith III, and visit the Remnant Church of Jesus Christ of Latter Day Saints. As we walk, we'll trace the same steps once taken by Harry Truman, stopping at the United Nations Peace Plaza and the Auditorium he frequented after returning home from the presidency. Our journey will also take us to the Cutlerite Church and Temple. It's a unique chance to experience history, faith, and legacy all in one walk—you won't want to miss it! https://youtu.be/E-z1dRBPzqw Don't miss our other Tangent Trips! https://gospeltangents.com/mormon_history/gt-trips/ Copyright © 2025 Gospel Tangents All Rights Reserved From Zion to Truman Join us on an extended walking tour through Independence, Missouri, a city rich with pivotal moments in both the Restoration movement and American political history. From the foundational sites of early Mormonism to the stomping grounds of President Harry S. Truman, Independence offers a unique blend of historical insights. The Sacred Ground: Temple Lot Our journey begins at the Temple Lot, a site dedicated by the Mormon Prophet Joseph Smith and other Mormon leaders on August 3, 1831. This area was envisioned as the center of Zion, a grand temple complex. Today, it's surrounded by several significant structures, including the Community of Christ Auditorium and Temple, the LDS Stake Center, and LDS Visitor Center. The Temple Lot Church, sometimes known as the Hedrick-ites, stands prominently. This site has seen its share of trials; the first and second churches built here were both tragically destroyed by fire. A particularly heartbreaking incident in 1990 saw a former member reportedly burn down a church with the misguided belief that it would expedite the rebuilding of the temple. Plans for a larger temple with groundbreaking and footings were halted by the Great Depression, leaving a famous foundation hole. Interestingly, artifacts like stones, found by Otto Fetting, are on display, hinting at the never-realized Greek-style design. The envisioned temple's footprint was surprisingly small, especially compared to later temples like Nauvoo or Salt Lake. Inside the Temple Lot Visitor Center, you can see photographs of early leaders and even a display of the Book of Commandments, a precursor to the Doctrine and Covenants, which is apparently being phased out of print and may be de-canonized. Architectural and Spiritual Diversity: Other Churches of Independence Just a short distance away, we visit the Stone Church, which stands as the oldest church in Missouri built by Joseph Smith III. Its interior, with its large pipe organ, impressive stained-glass windows, and wooden pillars, might remind visitors of the Salt Lake Tabernacle, albeit on a smaller scale. The Remnant Church of Jesus Christ of Latter Day Saints has its headquarters in the former Chrisman High School, a building that also operates a lunch program for the homeless. A particularly unique stop is the Cutlerite Church, established by Alpheus Cutler in 1853. This small denomination, with fewer than a dozen members (most over 70), maintains a distinctive practice: they are one of the few churches outside the LDS Church and some polygamous groups that practice baptisms for the dead and endowments. Their building serves a dual purpose, with a chapel on the first floor and a "temple area" on the second, where sacred" temple work is conducted. Early Mormon Footprints and Conflicts Independence also holds the memory of early Mormon settlers and the tensions they faced. We visit the site of Edward Partridge's home and the relocated Jones Flournoy Home,...
“For the Salvation of Zion”Doctrine and Covenants 94–97All About Temples for Kids! Today our listeners on Come Follow Me Kids will learn:The temple is the house of the Lord.With audio from the church produced: Building the Kirtland Temple: A special house for the LordYou're listening to Come Follow Me Kids!A Come Follow Me Podcast for Primary Kids of The Church of Jesus Christ of Latter-Day Saints.We are an interactive game play podcast for kids. Children will learn shout the scriptures while playing games that go with the Come Follow Me Lessons from the church.This year we are studying the Doctrine and Covenants. If you are looking for a Doctrine and Covenants Podcast for Primary Kids, look no further! Our podcast is called Come Follow Me Kids. Come Follow Me for kids that are primary aged 2-12 in the Church or Jesus Christ of Latter-Day Saints. We follow the come follow me manual from the church but are not officially affiliated in any way. Some audio segments come from the friend magazine and other church sources. On this podcast we play interactive games while learning about the gospel and atonement of Jesus Christ.If your children would like to be guests on this podcast or to receive a baptism shout out, please email us at their info at comefollowmekidspodcast@gmail.com From the come follow me manual:Anciently, the Lord commanded Moses to build a tabernacle “according to the pattern shewed to [him] in the mount” (Hebrews 8:5; see also Exodus 25:8–9). The tabernacle was to be the center of Israel's wilderness camp (see Numbers 2:1–2).In 1833, the Lord commanded Joseph Smith to build temples “not after the manner of the world” but rather “after the manner which I shall show” (Doctrine and Covenants 95:13–14; see also 97:10). Like the tabernacle in the wilderness, the temple was meant to be a central feature in Kirtland (see Doctrine and Covenants 94:1).Today, temples are found around the world. Even if they aren't at the center of our cities, they point us to Christ, who should be the center of our lives. Though each temple differs in appearance, within them we learn the same divine pattern—a heavenly plan to bring us back into the presence of God. Sacred ordinances and covenants connect us to Christ and strengthen our families “not after the manner of the world” but after the pattern God shows us.
This week I'm diving into Doctrine and Covenants 93—“Receive of His Fulness.” I talk about Elder Renlund's message on “Infuriating Unfairness” and the importance of being stone-catchers instead of stone-throwers, share some powerful listener stories about following the prophet, and explore how we grow grace by grace, just like the Savior did. We'll look at what it means to climb the ladder of exaltation one step at a time, how light and truth fill our lives as we keep the commandments, and why setting our own homes in order really matters. I hope this episode reminds you that you are a child of God with divine potential and that little by little, you can receive of His fulness. From the manual: “When you climb up a ladder,” Joseph Smith taught, “you must begin at the bottom, and ascend step by step, until you arrive at the top; and so it is with the principles of the gospel—you must begin with the first, and go on until you learn all the principles of exaltation” (Teachings of Presidents of the Church: Joseph Smith [2007], 268). Sometimes that ladder of exaltation seems impossibly high , but we were born to climb to the top. Whatever limitations we may see in ourselves, Heavenly Father and His Son see something glorious in us, something godlike. Just as Jesus Christ “was in the beginning with the Father,” so “ye were also” (Doctrine and Covenants 93:21, 23). Just as He “continued from grace to grace, until he received a fulness,” so also “you shall receive grace for grace” (verses 13, 20). The restored gospel teaches us about the true nature of God, and so it also teaches us about ourselves and what we can become. Despite the efforts of the “wicked one” (verse 39)—and despite what you feel you may lack—you are a literal child of God with the potential to “in due time receive of his fulness” (verse 19). https://youtu.be/3mzj-gBeAZg?si=2JS0EzsTV4gm4bkB https://youtu.be/JBX-InLxObI?si=F-5cI1YIb6x3UeAD https://youtu.be/tMRm1NfpQYQ?si=FECvAJzW-_fBCuAy https://youtu.be/VZljNTyemcU?si=LL_Bz98ayO9-pNN1 Check out my book, "Feasting on the Words of Christ," where I share a simple, five-step method for receiving answers to your prayers through the scriptures. You're really going to love it!
In this message from Matthew 24:1-2, we explore what happens when the disciples focus on the beauty and grandeur of the physical temple, while Jesus sees something entirely different - a temporary structure destined for destruction.What we cover:* Why the disciples couldn't believe Jesus would destroy something so magnificent* The massive scale and beauty of Herod's temple* The difference between focusing on what is seen (temporary) vs. unseen (eternal)* How Jesus became the new temple - the true meeting place with God* What it means that we are now temples of the Holy Spirit* Identifying our own "temporary temples"Key Scriptures: Matthew 24:1-2, John 2:19, 1 Corinthians 6:19-20, 2 Corinthians 4:17-18, 1 Peter 1:8Jesus destroyed the temporary to give us the eternal. His body was broken so that we could become living temples where God meets with us right where we are.After the Amen: Lokelani shares about how relationships can become temporary temples and the importance of enjoying one-on-one time with God.Connect with us: Website: amenpodcast.comSupport: Venmo @amenpodcast | Cash App $amenalexWhat are your temporary temples? Let us know in the comments! This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit amenpodcast.substack.com
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