Podcasts about though rose

Full Text of ReadingsWednesday of the Thirty-third Week in Ordinary Time Lectionary: 499The Saint of the day is Saint Rose Philippine DuchesneSaint Rose Philippine Duchesne's Story Born in Grenoble, France, of a family that was among the new rich, Rose learned political skills from her father and a love of the poor from her mother. The dominant feature of her temperament was a strong and dauntless will, which became the material—and the battlefield—of her holiness. She entered the Visitation of Mary convent at 19, and remained despite family opposition. As the French Revolution broke, the convent was closed, and she began taking care of the poor and sick, opened a school for homeless children, and risked her life helping priests in the underground. When the situation cooled, Rose personally rented the former convent, now a shambles, and tried to revive its religious life. The spirit was gone, however, and soon there were only four nuns left. They joined the infant Society of the Sacred Heart, whose young superior, Mother Madeleine Sophie Barat, would be her lifelong friend. In a short time Rose was a superior and supervisor of the novitiate and a school. But since hearing tales of missionary work in Louisiana as a little girl, her ambition was to go to America and work among the Indians. At 49, she thought this would be her work. With four nuns, she spent 11 weeks at sea en route to New Orleans, and seven weeks more on the Mississippi to St. Louis. She then met one of the many disappointments of her life. The bishop had no place for them to live and work among Native Americans. Instead, he sent her to what she sadly called “the remotest village in the U.S.,” St. Charles, Missouri. With characteristic drive and courage, she founded the first free school for girls west of the Mississippi. Though Rose was as hardy as any of the pioneer women in the wagons rolling west, cold and hunger drove them out—to Florissant, Missouri, where she founded the first Catholic Indian school, adding others in the territory. “In her first decade in America, Mother Duchesne suffered practically every hardship the frontier had to offer, except the threat of Indian massacre—poor lodging, shortages of food, drinking water, fuel and money, forest fires and blazing chimneys, the vagaries of the Missouri climate, cramped living quarters and the privation of all privacy, and the crude manners of children reared in rough surroundings and with only the slightest training in courtesy” (Louise Callan, R.S.C.J., Philippine Duchesne). Finally at age 72, retired and in poor health, Rose got her lifelong wish. A mission was founded at Sugar Creek, Kansas, among the Potawatomi and she was taken along. Though she could not learn their language, they soon named her “Woman-Who-Prays-Always.” While others taught, she prayed. Legend has it that Native American children sneaked behind her as she knelt and sprinkled bits of paper on her habit, and came back hours later to find them undisturbed. Rose Duchesne died in 1852, at the age of 83, and was canonized in 1988. Her liturgical feast is celebrated on November 18. Reflection Divine grace channeled Mother Duchesne's iron will and determination into humility and selflessness, and to a desire not to be made superior. Still, even saints can get involved in silly situations. In an argument with her over a minor change in the sanctuary, a priest threatened to remove the tabernacle. She patiently let herself be criticized by younger nuns for not being progressive enough. For 31 years, she hewed to the line of a dauntless love and an unshakable observance of her religious vows. Saint of the Day, Copyright Franciscan Media

Full Text of ReadingsMonday of the Thirty-third Week in Ordinary Time Lectionary: 497The Saint of the day is Saint Rose Philippine DuchesneSaint Rose Philippine Duchesne's Story Born in Grenoble, France, of a family that was among the new rich, Rose learned political skills from her father and a love of the poor from her mother. The dominant feature of her temperament was a strong and dauntless will, which became the material—and the battlefield—of her holiness. She entered the Visitation of Mary convent at 19, and remained despite family opposition. As the French Revolution broke, the convent was closed, and she began taking care of the poor and sick, opened a school for homeless children, and risked her life helping priests in the underground. When the situation cooled, Rose personally rented the former convent, now a shambles, and tried to revive its religious life. The spirit was gone, however, and soon there were only four nuns left. They joined the infant Society of the Sacred Heart, whose young superior, Mother Madeleine Sophie Barat, would be her lifelong friend. In a short time Rose was a superior and supervisor of the novitiate and a school. But since hearing tales of missionary work in Louisiana as a little girl, her ambition was to go to America and work among the Indians. At 49, she thought this would be her work. With four nuns, she spent 11 weeks at sea en route to New Orleans, and seven weeks more on the Mississippi to St. Louis. She then met one of the many disappointments of her life. The bishop had no place for them to live and work among Native Americans. Instead, he sent her to what she sadly called “the remotest village in the U.S.,” St. Charles, Missouri. With characteristic drive and courage, she founded the first free school for girls west of the Mississippi. Though Rose was as hardy as any of the pioneer women in the wagons rolling west, cold and hunger drove them out—to Florissant, Missouri, where she founded the first Catholic Indian school, adding others in the territory. “In her first decade in America, Mother Duchesne suffered practically every hardship the frontier had to offer, except the threat of Indian massacre—poor lodging, shortages of food, drinking water, fuel and money, forest fires and blazing chimneys, the vagaries of the Missouri climate, cramped living quarters and the privation of all privacy, and the crude manners of children reared in rough surroundings and with only the slightest training in courtesy” (Louise Callan, R.S.C.J., Philippine Duchesne). Finally at age 72, retired and in poor health, Rose got her lifelong wish. A mission was founded at Sugar Creek, Kansas, among the Potawatomi and she was taken along. Though she could not learn their language, they soon named her “Woman-Who-Prays-Always.” While others taught, she prayed. Legend has it that Native American children sneaked behind her as she knelt and sprinkled bits of paper on her habit, and came back hours later to find them undisturbed. Rose Duchesne died in 1852, at the age of 83, and was canonized in 1988. Her liturgical feast is celebrated on November 18. Reflection Divine grace channeled Mother Duchesne's iron will and determination into humility and selflessness, and to a desire not to be made superior. Still, even saints can get involved in silly situations. In an argument with her over a minor change in the sanctuary, a priest threatened to remove the tabernacle. She patiently let herself be criticized by younger nuns for not being progressive enough. For 31 years, she hewed to the line of a dauntless love and an unshakable observance of her religious vows. Saint of the Day, Copyright Franciscan Media

DaGrip welcomes Rose Belk to the show. Rose Belk is a minister, recording artist, songwriter, and author. As a native of Pineville, North Carolina, she began singing as a small child and gave her life to Christ at the age of twelve. The youngest of eight children, she was most impressed by the love God has shown her. Her parents were very instrumental in this impression and encouraged her to use her God-given talent of singing to His Glory. From this, she recognized her foundation in Christ and her gift to sing. In 2000, Rose released her very first CD, My Song of Praise. Her gifts and talents are further showcased in her last five projects, Simply Rose - Nothing But Praise, This Is Your Season music video, her single, So Amazing, and her new hit single, Free to Be Me and new book, Free to Be Me – Secrets I Never Told! Rose was the recipient of the Bank of America and Cultural Calendar's Heritage award for Vocal Performance. She was a South Florida Gospel Music Awards nominee for Female Contemporary Artist in 2011. She has shared the stage with Helen Baylor, Phil Driscoll, Shirley Caesar, Ron Kenoly and others. She has also appeared on Bobby Jones Gospel. The pure sound of Rose Belk illustrates her pure heart, resonating a smooth and controlled tone and with a message that is crystal clear. Rose is a graduate of Charis Bible College and has led praise and worship in many auditoriums, churches, and venues. Her love of God and gift in music has afforded her the opportunity to form, develop, and serve as the Director of praise and worship teams at Victory Christian Center and to conduct worship seminars. She was a contributing writer for Optimal Living Magazine, which is located in Washington, DC. Her creative writing skills are also exemplified in her new book, Free to Be Me – Secrets I Never Told. She has furthered her gifts and talent in her motivational videos, Morning Boost which is on YouTube. Though Rose wears many hats, she always makes time for her family and loved ones. She is married to her soul mate of 42 years. Together they have been blessed with two children, a daughter-in-law, and grandchildren. She and her husband, Rogers, also run their own management company, R. Belk Music Group, LLC and record label, New Season Records and are pastors of True Identity Grace Church.      

Full Text of ReadingsThe Solemnity of Our Lord Jesus Christ, King of the Universe Lectionary: 162All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Saint Rose Philippine DuchesneBorn in Grenoble, France, of a family that was among the new rich, Rose learned political skills from her father and a love of the poor from her mother. The dominant feature of her temperament was a strong and dauntless will, which became the material—and the battlefield—of her holiness. She entered the Visitation of Mary convent at 19, and remained despite family opposition. As the French Revolution broke, the convent was closed, and she began taking care of the poor and sick, opened a school for homeless children, and risked her life helping priests in the underground. When the situation cooled, Rose personally rented the former convent, now a shambles, and tried to revive its religious life. The spirit was gone, however, and soon there were only four nuns left. They joined the infant Society of the Sacred Heart, whose young superior, Mother Madeleine Sophie Barat, would be her lifelong friend. In a short time Rose was a superior and supervisor of the novitiate and a school. But since hearing tales of missionary work in Louisiana as a little girl, her ambition was to go to America and work among the Indians. At 49, she thought this would be her work. With four nuns, she spent 11 weeks at sea en route to New Orleans, and seven weeks more on the Mississippi to St. Louis. She then met one of the many disappointments of her life. The bishop had no place for them to live and work among Native Americans. Instead, he sent her to what she sadly called “the remotest village in the U.S.,” St. Charles, Missouri. With characteristic drive and courage, she founded the first free school for girls west of the Mississippi. Though Rose was as hardy as any of the pioneer women in the wagons rolling west, cold and hunger drove them out—to Florissant, Missouri, where she founded the first Catholic Indian school, adding others in the territory. “In her first decade in America, Mother Duchesne suffered practically every hardship the frontier had to offer, except the threat of Indian massacre—poor lodging, shortages of food, drinking water, fuel and money, forest fires and blazing chimneys, the vagaries of the Missouri climate, cramped living quarters and the privation of all privacy, and the crude manners of children reared in rough surroundings and with only the slightest training in courtesy” (Louise Callan, R.S.C.J., Philippine Duchesne). Finally at age 72, retired and in poor health, Rose got her lifelong wish. A mission was founded at Sugar Creek, Kansas, among the Potawatomi and she was taken along. Though she could not learn their language, they soon named her “Woman-Who-Prays-Always.” While others taught, she prayed. Legend has it that Native American children sneaked behind her as she knelt and sprinkled bits of paper on her habit, and came back hours later to find them undisturbed. Rose Duchesne died in 1852, at the age of 83, and was canonized in 1988. Her liturgical feast is celebrated on November 18. Reflection Divine grace channeled Mother Duchesne's iron will and determination into humility and selflessness, and to a desire not to be made superior. Still, even saints can get involved in silly situations. In an argument with her over a minor change in the sanctuary, a priest threatened to remove the tabernacle. She patiently let herself be criticized by younger nuns for not being progressive enough. For 31 years, she hewed to the line of a dauntless love and an unshakable observance of her religious vows. Saint of the Day, Copyright Franciscan Media

Full Text of ReadingsSaturday of the Thirty-third Week in Ordinary Time Lectionary: 502All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Saint Rose Philippine DuchesneBorn in Grenoble, France, of a family that was among the new rich, Rose learned political skills from her father and a love of the poor from her mother. The dominant feature of her temperament was a strong and dauntless will, which became the material—and the battlefield—of her holiness. She entered the Visitation of Mary convent at 19, and remained despite family opposition. As the French Revolution broke, the convent was closed, and she began taking care of the poor and sick, opened a school for homeless children, and risked her life helping priests in the underground. When the situation cooled, Rose personally rented the former convent, now a shambles, and tried to revive its religious life. The spirit was gone, however, and soon there were only four nuns left. They joined the infant Society of the Sacred Heart, whose young superior, Mother Madeleine Sophie Barat, would be her lifelong friend. In a short time Rose was a superior and supervisor of the novitiate and a school. But since hearing tales of missionary work in Louisiana as a little girl, her ambition was to go to America and work among the Indians. At 49, she thought this would be her work. With four nuns, she spent 11 weeks at sea en route to New Orleans, and seven weeks more on the Mississippi to St. Louis. She then met one of the many disappointments of her life. The bishop had no place for them to live and work among Native Americans. Instead, he sent her to what she sadly called “the remotest village in the U.S.,” St. Charles, Missouri. With characteristic drive and courage, she founded the first free school for girls west of the Mississippi. Though Rose was as hardy as any of the pioneer women in the wagons rolling west, cold and hunger drove them out—to Florissant, Missouri, where she founded the first Catholic Indian school, adding others in the territory. “In her first decade in America, Mother Duchesne suffered practically every hardship the frontier had to offer, except the threat of Indian massacre—poor lodging, shortages of food, drinking water, fuel and money, forest fires and blazing chimneys, the vagaries of the Missouri climate, cramped living quarters and the privation of all privacy, and the crude manners of children reared in rough surroundings and with only the slightest training in courtesy” (Louise Callan, R.S.C.J., Philippine Duchesne). Finally at age 72, retired and in poor health, Rose got her lifelong wish. A mission was founded at Sugar Creek, Kansas, among the Potawatomi and she was taken along. Though she could not learn their language, they soon named her “Woman-Who-Prays-Always.” While others taught, she prayed. Legend has it that Native American children sneaked behind her as she knelt and sprinkled bits of paper on her habit, and came back hours later to find them undisturbed. Rose Duchesne died in 1852, at the age of 83, and was canonized in 1988. Her liturgical feast is celebrated on November 18. Reflection Divine grace channeled Mother Duchesne's iron will and determination into humility and selflessness, and to a desire not to be made superior. Still, even saints can get involved in silly situations. In an argument with her over a minor change in the sanctuary, a priest threatened to remove the tabernacle. She patiently let herself be criticized by younger nuns for not being progressive enough. For 31 years, she hewed to the line of a dauntless love and an unshakable observance of her religious vows. Saint of the DayCopyright Franciscan Media

Though early American labor organizers agitated for the eight-hour workday on the grounds that they were entitled to “eight hours for work, eight hours for rest, and eight hours for what we will,” free time as a political good has received little attention from politicians and political philosophers. In her book, Free Time (Princeton University Press, 2018), Julie L. Rose explains that this neglect arises from the mistaken characterization of free time as a matter of personal choice and preference. The book instead argues that not only should we understand free time as a resource that is required for the pursuit of one’s chosen ends and for the exercise of formal liberties and opportunities, but also that it is a resource to which citizens are entitled on the basis of the widely held liberal principles of individual freedom and equality. The claim that the fair distribution of free time is required for justice serves as grounds for the book to interrogate a whole host of policy choices—including maximum work hours provisions, restrictions on over time, universal basic income, income subsidies to caregivers, publicly provided caregiving services and facilities for the elderly, disabled, and children, and workplace accommodations, among others. Though Rose notes that the specific choices societies make about how much free time is required and how exactly to guarantee it will vary, she ultimately argues that the just society must ensure that all citizens have their fair share of free time—time not consumed by meeting the necessities of life, time to devote to their own projects and commitments, whatever those might be. Emily K. Crandall is a PhD candidate in Political Science at the Graduate Center, CUNY. She is a fellow at the Center for Global Ethics and Politics in the Ralph Bunche Institute for International Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

Though early American labor organizers agitated for the eight-hour workday on the grounds that they were entitled to “eight hours for work, eight hours for rest, and eight hours for what we will,” free time as a political good has received little attention from politicians and political philosophers. In her book, Free Time (Princeton University Press, 2018), Julie L. Rose explains that this neglect arises from the mistaken characterization of free time as a matter of personal choice and preference. The book instead argues that not only should we understand free time as a resource that is required for the pursuit of one’s chosen ends and for the exercise of formal liberties and opportunities, but also that it is a resource to which citizens are entitled on the basis of the widely held liberal principles of individual freedom and equality. The claim that the fair distribution of free time is required for justice serves as grounds for the book to interrogate a whole host of policy choices—including maximum work hours provisions, restrictions on over time, universal basic income, income subsidies to caregivers, publicly provided caregiving services and facilities for the elderly, disabled, and children, and workplace accommodations, among others. Though Rose notes that the specific choices societies make about how much free time is required and how exactly to guarantee it will vary, she ultimately argues that the just society must ensure that all citizens have their fair share of free time—time not consumed by meeting the necessities of life, time to devote to their own projects and commitments, whatever those might be. Emily K. Crandall is a PhD candidate in Political Science at the Graduate Center, CUNY. She is a fellow at the Center for Global Ethics and Politics in the Ralph Bunche Institute for International Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

Though early American labor organizers agitated for the eight-hour workday on the grounds that they were entitled to “eight hours for work, eight hours for rest, and eight hours for what we will,” free time as a political good has received little attention from politicians and political philosophers. In her book, Free Time (Princeton University Press, 2018), Julie L. Rose explains that this neglect arises from the mistaken characterization of free time as a matter of personal choice and preference. The book instead argues that not only should we understand free time as a resource that is required for the pursuit of one’s chosen ends and for the exercise of formal liberties and opportunities, but also that it is a resource to which citizens are entitled on the basis of the widely held liberal principles of individual freedom and equality. The claim that the fair distribution of free time is required for justice serves as grounds for the book to interrogate a whole host of policy choices—including maximum work hours provisions, restrictions on over time, universal basic income, income subsidies to caregivers, publicly provided caregiving services and facilities for the elderly, disabled, and children, and workplace accommodations, among others. Though Rose notes that the specific choices societies make about how much free time is required and how exactly to guarantee it will vary, she ultimately argues that the just society must ensure that all citizens have their fair share of free time—time not consumed by meeting the necessities of life, time to devote to their own projects and commitments, whatever those might be. Emily K. Crandall is a PhD candidate in Political Science at the Graduate Center, CUNY. She is a fellow at the Center for Global Ethics and Politics in the Ralph Bunche Institute for International Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

Though early American labor organizers agitated for the eight-hour workday on the grounds that they were entitled to “eight hours for work, eight hours for rest, and eight hours for what we will,” free time as a political good has received little attention from politicians and political philosophers. In her book, Free Time (Princeton University Press, 2018), Julie L. Rose explains that this neglect arises from the mistaken characterization of free time as a matter of personal choice and preference. The book instead argues that not only should we understand free time as a resource that is required for the pursuit of one’s chosen ends and for the exercise of formal liberties and opportunities, but also that it is a resource to which citizens are entitled on the basis of the widely held liberal principles of individual freedom and equality. The claim that the fair distribution of free time is required for justice serves as grounds for the book to interrogate a whole host of policy choices—including maximum work hours provisions, restrictions on over time, universal basic income, income subsidies to caregivers, publicly provided caregiving services and facilities for the elderly, disabled, and children, and workplace accommodations, among others. Though Rose notes that the specific choices societies make about how much free time is required and how exactly to guarantee it will vary, she ultimately argues that the just society must ensure that all citizens have their fair share of free time—time not consumed by meeting the necessities of life, time to devote to their own projects and commitments, whatever those might be. Emily K. Crandall is a PhD candidate in Political Science at the Graduate Center, CUNY. She is a fellow at the Center for Global Ethics and Politics in the Ralph Bunche Institute for International Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

Though early American labor organizers agitated for the eight-hour workday on the grounds that they were entitled to “eight hours for work, eight hours for rest, and eight hours for what we will,” free time as a political good has received little attention from politicians and political philosophers. In her book, Free Time (Princeton University Press, 2018), Julie L. Rose explains that this neglect arises from the mistaken characterization of free time as a matter of personal choice and preference. The book instead argues that not only should we understand free time as a resource that is required for the pursuit of one’s chosen ends and for the exercise of formal liberties and opportunities, but also that it is a resource to which citizens are entitled on the basis of the widely held liberal principles of individual freedom and equality. The claim that the fair distribution of free time is required for justice serves as grounds for the book to interrogate a whole host of policy choices—including maximum work hours provisions, restrictions on over time, universal basic income, income subsidies to caregivers, publicly provided caregiving services and facilities for the elderly, disabled, and children, and workplace accommodations, among others. Though Rose notes that the specific choices societies make about how much free time is required and how exactly to guarantee it will vary, she ultimately argues that the just society must ensure that all citizens have their fair share of free time—time not consumed by meeting the necessities of life, time to devote to their own projects and commitments, whatever those might be. Emily K. Crandall is a PhD candidate in Political Science at the Graduate Center, CUNY. She is a fellow at the Center for Global Ethics and Politics in the Ralph Bunche Institute for International Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

Though early American labor organizers agitated for the eight-hour workday on the grounds that they were entitled to “eight hours for work, eight hours for rest, and eight hours for what we will,” free time as a political good has received little attention from politicians and political philosophers. In her book, Free Time (Princeton University Press, 2018), Julie L. Rose explains that this neglect arises from the mistaken characterization of free time as a matter of personal choice and preference. The book instead argues that not only should we understand free time as a resource that is required for the pursuit of one’s chosen ends and for the exercise of formal liberties and opportunities, but also that it is a resource to which citizens are entitled on the basis of the widely held liberal principles of individual freedom and equality. The claim that the fair distribution of free time is required for justice serves as grounds for the book to interrogate a whole host of policy choices—including maximum work hours provisions, restrictions on over time, universal basic income, income subsidies to caregivers, publicly provided caregiving services and facilities for the elderly, disabled, and children, and workplace accommodations, among others. Though Rose notes that the specific choices societies make about how much free time is required and how exactly to guarantee it will vary, she ultimately argues that the just society must ensure that all citizens have their fair share of free time—time not consumed by meeting the necessities of life, time to devote to their own projects and commitments, whatever those might be. Emily K. Crandall is a PhD candidate in Political Science at the Graduate Center, CUNY. She is a fellow at the Center for Global Ethics and Politics in the Ralph Bunche Institute for International Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

As a believer in free thought, a campaigner for women's rights, and as a supporter of abolition, Ernestine Rose had no shortage of causes to advocate. In The Rabbi's Atheist Daughter: Ernestine Rose, International Feminist Pioneer (Oxford University Press, 2017), Bonnie Anderson explores the life of a remarkable 19th-century activist who dedicated herself to changing society for the better. Even as a young girl growing up in Russian-occupied Poland, Rose questioned the limitations imposed her by the beliefs of her time. As a teenager, she resisted the demands of her community and set out on her own by moving to Berlin. From there she made her way to London, where she encountered Robert Owen and embraced his philosophy. Upon her move to the United States in 1836 she became a public speaker and activist, working alongside Elizabeth Cady Stanton, Susan B. Anthony, Lucretia Mott, and others to change public opinion and advance reform. Though Rose saw her efforts to end slavery vindicated with the passage of the Thirteenth Amendment, ill health forced her to return to England just a few years later, where she continued to campaign for women's suffrage up to the end of her long life. Learn more about your ad choices. Visit megaphone.fm/adchoices

As a believer in free thought, a campaigner for women's rights, and as a supporter of abolition, Ernestine Rose had no shortage of causes to advocate. In The Rabbi's Atheist Daughter: Ernestine Rose, International Feminist Pioneer (Oxford University Press, 2017), Bonnie Anderson explores the life of a remarkable 19th-century activist who dedicated herself to changing society for the better. Even as a young girl growing up in Russian-occupied Poland, Rose questioned the limitations imposed her by the beliefs of her time. As a teenager, she resisted the demands of her community and set out on her own by moving to Berlin. From there she made her way to London, where she encountered Robert Owen and embraced his philosophy. Upon her move to the United States in 1836 she became a public speaker and activist, working alongside Elizabeth Cady Stanton, Susan B. Anthony, Lucretia Mott, and others to change public opinion and advance reform. Though Rose saw her efforts to end slavery vindicated with the passage of the Thirteenth Amendment, ill health forced her to return to England just a few years later, where she continued to campaign for women's suffrage up to the end of her long life. Learn more about your ad choices. Visit megaphone.fm/adchoices

As a believer in free thought, a campaigner for women’s rights, and as a supporter of abolition, Ernestine Rose had no shortage of causes to advocate. In The Rabbi’s Atheist Daughter: Ernestine Rose, International Feminist Pioneer (Oxford University Press, 2017), Bonnie Anderson explores the life of a remarkable 19th-century activist who dedicated herself to changing society for the better. Even as a young girl growing up in Russian-occupied Poland, Rose questioned the limitations imposed her by the beliefs of her time. As a teenager, she resisted the demands of her community and set out on her own by moving to Berlin. From there she made her way to London, where she encountered Robert Owen and embraced his philosophy. Upon her move to the United States in 1836 she became a public speaker and activist, working alongside Elizabeth Cady Stanton, Susan B. Anthony, Lucretia Mott, and others to change public opinion and advance reform. Though Rose saw her efforts to end slavery vindicated with the passage of the Thirteenth Amendment, ill health forced her to return to England just a few years later, where she continued to campaign for women’s suffrage up to the end of her long life. Learn more about your ad choices. Visit megaphone.fm/adchoices

As a believer in free thought, a campaigner for women’s rights, and as a supporter of abolition, Ernestine Rose had no shortage of causes to advocate. In The Rabbi’s Atheist Daughter: Ernestine Rose, International Feminist Pioneer (Oxford University Press, 2017), Bonnie Anderson explores the life of a remarkable 19th-century activist who dedicated herself to changing society for the better. Even as a young girl growing up in Russian-occupied Poland, Rose questioned the limitations imposed her by the beliefs of her time. As a teenager, she resisted the demands of her community and set out on her own by moving to Berlin. From there she made her way to London, where she encountered Robert Owen and embraced his philosophy. Upon her move to the United States in 1836 she became a public speaker and activist, working alongside Elizabeth Cady Stanton, Susan B. Anthony, Lucretia Mott, and others to change public opinion and advance reform. Though Rose saw her efforts to end slavery vindicated with the passage of the Thirteenth Amendment, ill health forced her to return to England just a few years later, where she continued to campaign for women’s suffrage up to the end of her long life. Learn more about your ad choices. Visit megaphone.fm/adchoices

As a believer in free thought, a campaigner for women’s rights, and as a supporter of abolition, Ernestine Rose had no shortage of causes to advocate. In The Rabbi’s Atheist Daughter: Ernestine Rose, International Feminist Pioneer (Oxford University Press, 2017), Bonnie Anderson explores the life of a remarkable 19th-century activist who dedicated herself to changing society for the better. Even as a young girl growing up in Russian-occupied Poland, Rose questioned the limitations imposed her by the beliefs of her time. As a teenager, she resisted the demands of her community and set out on her own by moving to Berlin. From there she made her way to London, where she encountered Robert Owen and embraced his philosophy. Upon her move to the United States in 1836 she became a public speaker and activist, working alongside Elizabeth Cady Stanton, Susan B. Anthony, Lucretia Mott, and others to change public opinion and advance reform. Though Rose saw her efforts to end slavery vindicated with the passage of the Thirteenth Amendment, ill health forced her to return to England just a few years later, where she continued to campaign for women’s suffrage up to the end of her long life. Learn more about your ad choices. Visit megaphone.fm/adchoices

As a believer in free thought, a campaigner for women's rights, and as a supporter of abolition, Ernestine Rose had no shortage of causes to advocate. In The Rabbi's Atheist Daughter: Ernestine Rose, International Feminist Pioneer (Oxford University Press, 2017), Bonnie Anderson explores the life of a remarkable 19th-century activist who dedicated herself to changing society for the better. Even as a young girl growing up in Russian-occupied Poland, Rose questioned the limitations imposed her by the beliefs of her time. As a teenager, she resisted the demands of her community and set out on her own by moving to Berlin. From there she made her way to London, where she encountered Robert Owen and embraced his philosophy. Upon her move to the United States in 1836 she became a public speaker and activist, working alongside Elizabeth Cady Stanton, Susan B. Anthony, Lucretia Mott, and others to change public opinion and advance reform. Though Rose saw her efforts to end slavery vindicated with the passage of the Thirteenth Amendment, ill health forced her to return to England just a few years later, where she continued to campaign for women's suffrage up to the end of her long life.

As a believer in free thought, a campaigner for women’s rights, and as a supporter of abolition, Ernestine Rose had no shortage of causes to advocate. In The Rabbi’s Atheist Daughter: Ernestine Rose, International Feminist Pioneer (Oxford University Press, 2017), Bonnie Anderson explores the life of a remarkable 19th-century activist who dedicated herself to changing society for the better. Even as a young girl growing up in Russian-occupied Poland, Rose questioned the limitations imposed her by the beliefs of her time. As a teenager, she resisted the demands of her community and set out on her own by moving to Berlin. From there she made her way to London, where she encountered Robert Owen and embraced his philosophy. Upon her move to the United States in 1836 she became a public speaker and activist, working alongside Elizabeth Cady Stanton, Susan B. Anthony, Lucretia Mott, and others to change public opinion and advance reform. Though Rose saw her efforts to end slavery vindicated with the passage of the Thirteenth Amendment, ill health forced her to return to England just a few years later, where she continued to campaign for women’s suffrage up to the end of her long life. Learn more about your ad choices. Visit megaphone.fm/adchoices

As a believer in free thought, a campaigner for women’s rights, and as a supporter of abolition, Ernestine Rose had no shortage of causes to advocate. In The Rabbi’s Atheist Daughter: Ernestine Rose, International Feminist Pioneer (Oxford University Press, 2017), Bonnie Anderson explores the life of a remarkable 19th-century activist who dedicated herself to changing society for the better. Even as a young girl growing up in Russian-occupied Poland, Rose questioned the limitations imposed her by the beliefs of her time. As a teenager, she resisted the demands of her community and set out on her own by moving to Berlin. From there she made her way to London, where she encountered Robert Owen and embraced his philosophy. Upon her move to the United States in 1836 she became a public speaker and activist, working alongside Elizabeth Cady Stanton, Susan B. Anthony, Lucretia Mott, and others to change public opinion and advance reform. Though Rose saw her efforts to end slavery vindicated with the passage of the Thirteenth Amendment, ill health forced her to return to England just a few years later, where she continued to campaign for women’s suffrage up to the end of her long life. Learn more about your ad choices. Visit megaphone.fm/adchoices

As a believer in free thought, a campaigner for women’s rights, and as a supporter of abolition, Ernestine Rose had no shortage of causes to advocate. In The Rabbi’s Atheist Daughter: Ernestine Rose, International Feminist Pioneer (Oxford University Press, 2017), Bonnie Anderson explores the life of a remarkable 19th-century activist who dedicated herself to changing society for the better. Even as a young girl growing up in Russian-occupied Poland, Rose questioned the limitations imposed her by the beliefs of her time. As a teenager, she resisted the demands of her community and set out on her own by moving to Berlin. From there she made her way to London, where she encountered Robert Owen and embraced his philosophy. Upon her move to the United States in 1836 she became a public speaker and activist, working alongside Elizabeth Cady Stanton, Susan B. Anthony, Lucretia Mott, and others to change public opinion and advance reform. Though Rose saw her efforts to end slavery vindicated with the passage of the Thirteenth Amendment, ill health forced her to return to England just a few years later, where she continued to campaign for women’s suffrage up to the end of her long life. Learn more about your ad choices. Visit megaphone.fm/adchoices

Adam gives Adam a hard time for having all his tech break. Remember when his computer had gremlins? Well they're back in force. Adam continues to extol the virtues of Moviepass. The show proper kicks off with some discussion of classic arcade records and the recent rash of long-standing records being debunked. Then the conversation … Continue reading Episode 81 – Looking At An 8 Inch TV Though Rose Colored Glasses →

Adam gives Adam a hard time for having all his tech break. Remember when his computer had gremlins? Well they’re back in force. Adam continues to extol the virtues of Moviepass. The show proper kicks off with some discussion of classic arcade records and the recent rash of long-standing records being debunked. Then the conversation … Continue reading Episode 81 – Looking At An 8 Inch TV Though Rose Colored Glasses →