Podcast appearances and mentions of titus oates

Full Text of ReadingsFriday of the Fourteenth Week in Ordinary Time Lectionary: 387The Saint of the day is Saints John Jones and John WallSaint John Jones’ and Saint John Wall’s stories These two friars were martyred in England in the 16th and 17th centuries for refusing to deny their faith. John Jones was Welsh. He was ordained a diocesan priest and was twice imprisoned for administering the sacraments before leaving England in 1590. He joined the Franciscans at the age of 60 and returned to England three years later while Queen Elizabeth I was at the height of her power. John ministered to Catholics in the English countryside until his imprisonment in 1596. He was condemned to be hanged, drawn, and quartered. John was executed on July 12, 1598. John Wall was born in England but was educated at the English College of Douai, Belgium. Ordained in Rome in 1648, he entered the Franciscans in Douai several years later. In 1656 he returned to work secretly in England. In 1678, Titus Oates worked many English people into a frenzy over an alleged papal plot to murder the king and restore Catholicism in that country. In that year Catholics were legally excluded from Parliament, a law which was not repealed until 1829. John Wall was arrested and imprisoned in 1678, and was executed the following year. John Jones and John Wall were canonized in 1970. Reflection Every martyr knows how to save his/her life and yet refuses to do so. A public repudiation of the faith would save any of them. But some things are more precious than life itself. These martyrs prove that their 20th-century countryman, C. S. Lewis, was correct in saying that courage is not simply one of the virtues but the form of every virtue at the testing point, that is, at the point of highest reality. Saint of the Day, Copyright Franciscan Media

We've been threatening this one for a while, gang! Here is the unedited history of Titus Oates, and who exactly is he? Is he a brave, whistleblowing legend, or a deluded fantasist who is about to put his foot in it? Come with us to find out more And podcast pedestal returns! After overwhelming support, the pedestal makes a comeback, and you get to tell us what you think is the most important part of the story. Learn more about your ad choices. Visit podcastchoices.com/adchoices

(Samantha) In the summer of 1678 a defrocked preacher named Titus Oates claimed to have knowledge of a Catholic plot to kill King Charles II and to replace him with his crypto-Catholic brother. At first the story gained no traction, reported as it was by a man of dubious reputation, but when Sir Edmund Berry Godfrey (the man who had first investigated Oates' story) was found dead people started listening. This week we'll lay it all out for you: who was Titus Oats? What's the deal with Godfrey's death? And what happened when people came to believe that there was a plot against Charles? 

TESTO DELL'ARTICOLO ➜ https://www.bastabugie.it/it/articoli.php?id=7473GLI INGLESI CHE PREFERIRONO LA MORTE PUR DI RIMANERE CATTOLICI di Roberto de MatteiMi sono trovato in Inghilterra il 29 giugno e mi ha molto colpito l'attaccamento che ancora oggi i cattolici inglesi hanno verso il Papa e verso la Chiesa di Roma. Questo attaccamento ha le sue radici nel doloroso scisma che si consumò nel XVI secolo, strappando l'Inghilterra alla vera fede. L'autore di questo scisma fu il re Enrico VIII, che in preda a una diabolica passione per una damigella di Corte, Anna Bolena, divorziò dalla moglie Caterina d'Aragona e, contro il divieto papale, la sposò nel 1533. Papa Clemente VII non riconobbe il matrimonio e l'anno successivo Enrico VIII fece votare dal Parlamento l'Atto di Supremazia con cui il Regno si separava dalla religione cattolica romana e costituiva una chiesa nazionale, detta poi anglicana, di cui il Re era il capo supremo. Il popolo inglese era cattolico ma furono pochi gli ecclesiastici, i dignitari e gli aristocratici, che osarono mettersi contro il sovrano, sfidando la prigione e la morte che li aspettava.SCISMA E GRANDI SANTII primi tra questi furono un eminente laico Tommaso Moro, Cancelliere del Regno, e un vescovo Giovanni Fisher, creato cardinale dal Papa prima del supplizio. Si aprì un periodo di contrastate lotte politiche e religiose, in cui il papa san Pio V scomunicò la regina Elisabetta I, figlia illegittima di Enrico VIII, e il re di Spagna Filippo II tentò di conquistare il Regno d'Inghilterra, ma la Provvidenza aveva disposto altrimenti. Per oltre due secoli la fedeltà a Roma fu testimoniata dall'epopea di una legione di santi, pronti ad affrontare la peggiore delle morti, in difesa della fede cattolica.Il condannato, condotto su un carretto al luogo dell'esecuzione, veniva squartato e orrendamente mutilato, ancora vivo e cosciente. Il carnefice dopo aver castrato il suppliziato, gli praticava un taglio nel ventre estraendone gli intestini, che venivano bruciati in un braciere davanti ai suoi occhi. Poi il carnefice gli tagliava la testa e procedeva allo squartamento del corpo. Con un'ascia lo divideva in quattro parti, prima tagliandolo verticalmente poi, orizzontalmente, quindi in altre due metà. I quarti del suo corpo venivano appesi in diversi angoli della città. Sant'Oliviero Plunkett fu l'ultimo martire cattolico inglese, squartato a Londra nel 1681, in seguito al Complotto papista (Popish Plot), una fittizia cospirazione gesuita per assassinare il re Carlo II di Inghilterra, ma in realtà inventata dal fanatico anglicano Titus Oates, per accreditarsi di fronte al sovrano.Degli innumerevoli martiri cattolici inglesi, Margarete Pole e quaranta compagni furono beatificati da Leone XIII nel 1886, e altri nove nel 1895. Thomas Hereford e altri centosei martiri vennero beatificati da Pio XI il 15 dicembre 1929. Il 25 ottobre 1970 vennero canonizzati da Paolo VI quaranta martiri, undici dei quali appartenevano al gruppo dei beati del 1886 e ventinove a quello del 1929. Il 22 novembre 1987, infine, Georg Haydock e ottantaquattro cattolici di Inghilterra, Scozia e Irlanda, sventrati a Tyburn, sono stati beatificati da Giovanni Paolo II.A Tyburn, proprio accanto al luogo in cui avvenivano le esecuzioni, che si affaccia su Hyde Park, è stato costruito un piccolo convento, dove si prega e si chiede l'intercessione di questi martiri. Vi aleggia lo stesso profumo soprannaturale che si respira in tante cappelle, chiese, santuari e monasteri cattolici del Regno Unito, da Londra fino alle brume della Scozia e alle coste della CornovagliaSANTI PIETRO E PAOLO, FESTA NAZIONALE INGLESELa festa dei Santi Pietro e Paolo che, il 29 giugno in Italia è di precetto solo per la diocesi di Roma, in Inghilterra è festa obbligatoria sul suolo nazionale e quel giorno si recita una bella preghiera che esprime tutto l'amore di questo popolo per la Cattedra di Pietro.Questa è la preghiera, rivolta a San Pietro:"O Beato Principe degli Apostoli, Vicario di Cristo, Pastore di tutto il gregge, Roccia su cui è costruita la Chiesa! Noi ringraziamo il Principe dei Pastori, che nelle epoche della fede ha legato questa terra così dolcemente e fortemente a voi e a quella sede di Roma da cui venne la sua conversione. Noi lodiamo e benediciamo Nostro Signore per quegli intrepidi confessori che hanno dato la vita per il vostro onore e il vostro primato, nell'ora in cui lo scisma e l'eresia divisero la nostra terra. Noi desideriamo ravvivare lo zelo, la devozione e l'amore dei tempi passati. Per quanto è in nostro potere, noi consacriamo il nostro Paese, con fervore ed amore, a Voi. Vi offriamo il nostro omaggio, rinnoviamo la nostra fedeltà al Pontefice, vostro Successore, che ora occupa la Sede Apostolica. Con la vostra potente intercessione confermate e rafforzate la fede dei Pastori e del popolo che vi invoca. Salvateci dall'apostasia, dalla disunione, dall'indifferenza religiosa e dalle perdite a cui l'ignoranza e la tentazione espongono il nostro piccolo gregge. O umilissimo e sincerissimo penitente, otteneteci lacrime di vero pentimento per i nostri peccati ed un amore ardente al Nostro Divin Maestro. O Clavigero del Regno dei Cieli, apriteci le porte del Cielo affinché possiamo entrare nel gaudio del Re della gloria. Ricordatevi del Regno d'Inghilterra che è cresciuto in grazia ed unità sotto la benedetta influenza apostolica per circa mille anni. Pregate Gesù affinché tutti possano ottenere la luce e ritornare al vostro gregge, che è l'unico gregge di Cristo."Non è una preghiera inglese, è una preghiera universale, come ogni preghiera cattolica. Oggi il fumo di Satana che, secondo le parole di Paolo VI, è penetrato all'interno del Tempio di Dio, avvolge la stessa Cattedra di Pietro, ma proprio per questo bisogna aumentare il nostro amore per il Papa e per il Papato, per la Roma immortale, di martiri e di santi, che inviò apostoli e missionari in ogni angolo della terra per diffondere la verità del Vangelo. Oggi c'è bisogno di nuovi apostoli che dall'Inghilterra alla Russia convertano il mondo alla Santa Chiesa romana, l'unica che è veramente una, cattolica e apostolica, e che ha nel successore del Beato Pietro, Vicario di Cristo, il suo fondamento. La preghiera è necessaria.

Full Text of ReadingsWednesday of the Fourteenth Week in Ordinary Time Lectionary: 385The Saint of the day is Saints John Jones and John WallSaint John Jones’ and Saint John Wall’s stories These two friars were martyred in England in the 16th and 17th centuries for refusing to deny their faith. John Jones was Welsh. He was ordained a diocesan priest and was twice imprisoned for administering the sacraments before leaving England in 1590. He joined the Franciscans at the age of 60 and returned to England three years later while Queen Elizabeth I was at the height of her power. John ministered to Catholics in the English countryside until his imprisonment in 1596. He was condemned to be hanged, drawn, and quartered. John was executed on July 12, 1598. John Wall was born in England but was educated at the English College of Douai, Belgium. Ordained in Rome in 1648, he entered the Franciscans in Douai several years later. In 1656 he returned to work secretly in England. In 1678, Titus Oates worked many English people into a frenzy over an alleged papal plot to murder the king and restore Catholicism in that country. In that year Catholics were legally excluded from Parliament, a law which was not repealed until 1829. John Wall was arrested and imprisoned in 1678, and was executed the following year. John Jones and John Wall were canonized in 1970. Reflection Every martyr knows how to save his/her life and yet refuses to do so. A public repudiation of the faith would save any of them. But some things are more precious than life itself. These martyrs prove that their 20th-century countryman, C. S. Lewis, was correct in saying that courage is not simply one of the virtues but the form of every virtue at the testing point, that is, at the point of highest reality. Saint of the Day, Copyright Franciscan Media

Bill Cunningham, Historian and tour guide walks and talks us through the  streets of the historic county town of Oakham in Rutland, England's smallest county. Bill explains how Oakham has gained either fame or notoriety on a national scale due to its association with several prominent personalities including;Titus Oates (1649-1705), ‘the biggest liar in Christendom',  Sir Jeffrey Hudson (1619-82), ‘the shortest knight in history'Lord Lonsdale (1857-1944), the ‘Yellow Earl'We also hear about Oakham's famous castle, it's court, (the oldest in the country) and we discover the town's macabre history which include a visit to the stocks and gallows.Join us on this live walkabout interview on a cold but bright February morning which ends by the fireside in one of the town's finest pubs!For more information please see below;Bill can be contacted @ williamcunninghammobile@gmail.comhttps://www.thestamfordtownguidedtours.co.uk/https://www.facebook.com/groups/408182023445227/https://www.instagram.com/williamdavidcunningham/?hl=enwww.undercurrentstories.com

This month, December 2022, marks the 50-year anniversary of when man last stood on the Moon. NASA's Apollo missions were an awe-inspiring triumph of human achievement, but do people really care about space anymore? To discuss the wonder of space exploration, the virtues involved, and why robotic missions just aren't enough, I'm joined by Charles T. Rubin.Charles is a contributing editor at The New Atlantis, where he has published several excellent essays on space exploration, his latest being "Middle Seat to the Moon" in the fall 2022 issue. He's also a professor emeritus of political science at Duquesne University and the author of several books, including 2014's Eclipse of Man: Human Extinction and the Meaning of Progress.In This Episode* Will space become mundane? (1:29)* The case for astronauts (10:10)* Billionaires in space (14:29)* Sci-fi and the future of space (19:41)Below is an edited transcript of our conversation.Will space become mundane?James Pethokoukis: In your New Atlantis essay, you write that “to make something routine is precisely to suck the wonder out of it, to make it uninteresting.” In regards to space exploration, is it important that people have a sense of wonder to it? Is it important to maintain public support for government efforts? And is it important in a higher spiritual sense, that we have a sense of wonder about the vastness of the universe outside our own little pale blue dot of it?Charles Rubin: I think both of those are true, actually. It applies not just to government space program efforts, but also now to private space program efforts. The private ones obviously will operate in a market environment. Someday, I think it is hoped that such trips will not just be for immensely wealthy people, but will be for normally wealthy people. And they're going to have to have a reason to want to go into space. I think, as is true in many, many circumstances of tourism, it will be because there's something very cool and wondrous to be seen out there. That is certainly part of any justification — an important part, it seems to me, for both private space efforts and, of course, public space efforts. There are going to be many different reasons why people will support or be against a government-funded space program. But here also, I think that wonder plays an important role in attracting some kinds of people to those efforts who would otherwise not be attracted. The science of it, the technology of it — those are crucial things, but they're not going to appeal to everybody. But exploration and going where no human being has gone before: These are things that are going to have a broader appeal, I think.I wonder, even if we get to the point where it's maybe not common that people take a quick trip into almost space or even at the point where they can have a vacation in orbit, even if you know people who have done that, I think there will still be a sense of wonder. I've done some traveling, probably a lot less traveling than some other people. But I'm pretty sure that when I go to Italy and see the Colosseum, or if I went to Australia and saw Mount Uluru, even though I am not the first person to do that and I know people have done that, I would still probably think those are pretty awesome.I certainly hope that's true. It may be useful if I say something more about my concerns about routinization: I think that there are problems that will be faced as space travel gets more common and is available to more people. That will be a wonderful thing in terms of the success of the technology, but we will potentially find ourselves in a situation where it's going to be like flying in an airplane to Australia or flying in an airplane to Italy: I don't know how many people look out the window under those circumstances. And yet here you are flying at an immense height with extraordinary vistas to be seen around you, and we simply take it for granted.I began to think about some of this in the way I do when I was going occasionally into New York City from New Jersey. I don't think this is a train ride that is known — well, I can know for sure — it's not known for its natural beauty, and I could look around me and see that people were doing almost anything other than looking out the window. But it's kind of an extraordinary ride. You're passing through suburban America, you're passing through decaying industrial areas. There's just a lot to be seen there. But of course, it's just a train ride so who really is going to be looking too carefully at what's going on around them? I'd like to see that in our space efforts we maintain that level of interest at all levels of the journey. And again, I think that's going to be an important part of both commercial and governmental success.Is that possible? Is that an unavoidable downside? Some things are going to become common and there's always going to be a certain amount of people like yourself — I'm probably more like you in this; I always think it's cool the first time I see a New York skyline or taking a train and just seeing how one little town might be different; I enjoy that — and some people don't, they will get lost in their phones or naps, and that's just the way we are. Different people have different preferences.Yes, and that's fine. In fact, that's wonderful. But I don't think it's impossible to open a door that might otherwise be left shut. In other words, I think these are outlooks that can be cultivated. They're outlooks that can be encouraged. I think I was fortunate growing up: My folks took us on wonderful driving vacations, and when we started out was an era of auto suspensions where car sickness was still a major concern. We were actively discouraged from reading in the car, so we learned to pay attention to the landscape. And my mother was a great one for pointing things out, and she was never afraid to hide her own enthusiasm. And I didn't do such a good job with my kids, who became readers in the car. I kind of wish that were otherwise, but I probably could have done better. Again, I think there are attitudes that can be cultivated, there are expectations that can be created, that will perhaps allow more people rather than fewer to appreciate the wonders of space flight.That reminded me of a book by the Nobel laureate Edmund Phelps called Mass Flourishing. And toward the end of the book, he talks a little bit about schools. And he's worried that we're not creating entrepreneurial — in the broadest sense of the word — risk-taking, adventurous children.Are we creating with our current education system, do you think, the kind of people who can have a real sense of awe, a sense of wonder at what they see out of a window on a spacecraft or a space hotel?That sounds like a last chapter I very much need to read. I agree. I think there are multiple tendencies in contemporary American culture that readily point us in directions that are not healthy. My hope would be something like this: that a serious, active, adventurous, risk-taking space program could serve something of the same function going forward in our time as that extraordinary, less than a decade served in the 1960s when the United States was on its way to the Moon. That really was inspiring. I look back on it and I think it's amazing. It took so short a time from the Kennedy speech to having people on the Moon. And people responded to that, it seems to me.The case for astronautsFrequent listeners will know that I love the TV show For All Mankind. And for those who have not watched it, it's an alt-history show where the space race never ends. The US and the USSR just keep racing, and it has all kinds of interesting side effects. And I remember, I think it was the end of season three, it flash-forwards — spoilers — to the early ‘90s. And what you see is this Martian vista, then you see an astronaut's boot take a step on that Martian vista. But some people don't get a thrill out of that. They think, “Fine. Build your space factories and space hotels and space stations, but anything beyond that, just send robots. Send robots to the Moon, send robots to Mars — do your exploration that way.” Certainly, you could do some exploration more cheaply if it was just robots. Is it worth the risk to be sending people beyond the Moon?I want to acknowledge your point and say, yes, there are people who simply aren't going to find any kind of appeal in this. And that's okay. I just would like to see a situation where those whose heartstrings can be plucked by this sort of thing can express it that way and can understand themselves that way. An for example, NASA perhaps be a little more forthright in stressing the adventurous and the risk-taking part of its program rather than, as it has been in the past, tending to downplay the risk. I'm not talking about making things more risky. I'm talking about admitting the risks that are actually there.We mentioned a current essay, but you had another one which was great, “The Case Against the Case Against Space.” I'm quickly going to read a few sentences from that:“We should want heroes, but heroism requires danger. That many professed shock when the idea was floated that early Mars explorers might have to accept that they would die on Mars is a sign of how far we miss the real value of our space enterprise as falling within the realm of the ‘noble and beautiful.' It would be better to return in triumph, to age and pass away gracefully surrounded by loved ones, and admired by a respectful public! But to die on Mars — to say on Mars what Titus Oates said in the wastes of Antarctica, ‘I am just going outside and may be some time' — would be in its own way a noble end, a death worth commemorating beyond the private griefs that all of us will experience and cause.”That seems to me a countercultural notion right now: that it's worth it. There are worse things than to die in that pursuit.It is a countercultural notion, but I think it's worth trying to… And by the way, thank you for that.I've quoted that passage in various things. I just love it.But we can work towards creating a world where it is at least not as unusual as it might be today. I think there is to some extent a kind of natural appeal of heroism, a natural admiration of risk taking. And we can work to bring that out with respect to the space program. And yes, of course, we should pride ourselves on the fact that we are not expending lives lightly and that we do everything we can to bring our astronauts back. But there also has to be a recognition that it isn't always going to work that way. And just because lives will be lost, that does not in any way diminish the value or the meaning of the enterprise.Billionaires in spaceWe have this “Billionaire Space Race.” Jeff Bezos, Elon Musk, Richard Branson: They all seem to have very different goals. Musk and Bezos, particularly, have a far more expansive vision of what they're trying to do than somebody like Richard Branson. But they're certainly describing what they're doing differently. Elon Musk has talked about how we're going to be a multi-planetary civilization, have colonies on Mars. And Bezos has not tended to talk like that. He talks about creating an orbital economy, moving heavy industry into orbit: a much more grounded description. I wonder if Bezos does that because he just wonders how much interest people really have in space exploration. I'm not sure what my question is, but certainly it seems like they've taken different stances. And I'm wondering if there's an underlying concern that even though we love science-fiction films, there's just not that kind of interest in space?In a way, I think that the fact that interest in space is limited is actually something which Elon Musk's vision accommodates better than Jeff Bezos' vision. Jeff Bezos does imagine vast numbers of people moving up into those orbital colonies such that the Earth is significantly depopulated largely for the sake of ecological integrity. That presumes a huge interest in people moving into space. And to my mind, frankly, it's quite unrealistic.But what is Musk talking about? Musk is talking about something that we know well. I understand from that book I criticized that there are problems in analogizing Earthly exploration to space exploration, but there are still similarities. We're talking about sending a small number of people on our behalf for the sake of exploration, for the sake of adventure, for the sake of the expansion of knowledge. That can be done with a relatively smaller constituency than a vision like Bezos', which requires just about everybody somehow to buy into it. Even when we start talking about colonization of Mars, as Musk likes to talk about, even that can be a minority taste and yet still lay the groundwork for extraordinary possibilities of a human future.William Shatner recently did a quick jump into space and back with Jeff Bezos, and there was a lot of attention paid to his reaction. William Shatner said after his trip to space: “The contrast between the vicious coldness of space and the warm nurturing of Earth below filled me with overwhelming sadness. … My trip to space was supposed to be a celebration; instead, it felt like a funeral.” What do you make of that reaction?I think that his unstudied reaction immediately following the flight — I think what you're quoting is a later reflection on his experience — was more telling. Whether or not there was an element of sadness, he was moved to an extraordinary extent by his experience. And I think that's appropriate. Of course, people are going to be moved in different ways and he is certainly entitled to reflect back on his experience and put a much darker tone on it subsequently than he put on it at the time. There was some of that in what he said at the time, but I think his vision has gotten darker over the course of the last months. People aren't all going to be moved to the same…I love the idea of space exploration and that did not bother me at all. It made me appreciate Earth. It made me think we have to make sure Earth works right now because there's no place for us to go. I can understand that, thinking about Earth and are we taking care of it enough? That's totally fine. I don't think it means that we shouldn't explore space and try to go out there. But to me that's a totally reasonable reaction, and maybe also a reaction I might have if I was in my ‘90s and probably thinking more about having probably far fewer days ahead than behind.Yes. That's a nice point.Sci-fi and the future of spaceAre there books, TV shows, movies, and science fiction that you think present thoughtful visions about space or even about the future of space exploration or the future in general?Let me mention two things. I haven't gotten nearly as deeply into For All Mankind as you have, but I'm enjoying it tremendously. The show that I love so much that I haven't been able to bring myself to watch yet the last few episodes is The Expanse. I think it is actually a very thoughtful and compelling vision of a future. Lord knows, in some ways it's a terrible future. I don't want to do a lot of spoilers, but nonetheless, I think it has the root of the matter in it, that this is what a human future in space looks like. And there are going to be heights and there are going to be depths. But the opportunities for new venues in which to experience those kinds of heights and depths, there's going to be something extraordinary about it.The other thing is, there's this wonderful coffee table book. It's called Apollo Remastered by a photographer named Andy Saunders. And he has taken some familiar and some hitherto-unseen NASA footage and processed it using modern techniques. And so the pictures are beautiful in themselves, but he also has done interviewing of some of the surviving astronauts. He has, I think, a wonderful eye and ear for the adventurism aspect of space exploration. And he gets some astronauts talking and commenting on things which I was a little surprised to hear. It made me think differently about some of those Apollo astronauts than I had up to that time. It's a lovely book visually and also just quite stimulating in terms of its vision of what was actually going on among the astronauts of that period.Since you mentioned The Expanse and it's a show I really like: I've written a little bit about it, and I got into a little bit of a back-and-forth with people because I described it as a “future-optimistic” show. And people are like, “How could you say that? There's still conflict and war, and there's inequality?” Yes, because we're human beings, and whether we have fusion drives, that's going to be there. My idea of a better future isn't about creating a race of perfect near gods. It's that we keep going on.When I think about how much conversation is about the ecological destruction of the Earth and that we're not going to have a future, to have a show that says, “A lot of things went wrong, but we're still here.” In The Expanse, it's clear there has been climate change. I think there's a giant sea wall protecting New York. There are problems, and we solve problems. And maybe our solutions cause more problems, but then we'll solve those and we just keep moving forward. Humanity keeps expanding and we keep surviving. And that's pretty good to me. That's my kind of future-optimism. As much as I love Star Trek, I don't require an optimistic future to be one where there's absolute abundance, no poverty, we all get along all the time.I think that's beautifully observed. I agree 100 percent. I don't think I would like to live on the Mars of The Expanse. I don't think it's my kind of place.A lot of tunnels. You're living in a lot of tunnels.But Bobbie is just an extraordinary person. She's very Martian, but she isn't entirely limited by her Martianness. She's so competent and capable and just admirable in all these ways which a future person, one hopes, could turn out to be admirable. That's very beautiful. And yes, there are terrible traitors on Mars, traitors to humanity on Mars, too. But just as you say, it allows us to continue to lead human lives in these new and extraordinary settings and stretches. If that were to be the future, it stretches our capacities, it stretches our minds, it challenges us in ways which I think are good for us. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit fasterplease.substack.com/subscribe

Great storytelling meets rigorous research in this vivid new podcast that brings the 17th century to life.  In this episode, hosts Miranda Malins and Paul Lay tell a darkly compelling story that resonates powerfully in our age of conspiracies and false accusations. In 1678, an obscure churchman called Titus Oates alleged that the Jesuits and their allies were plotting to assassinate King Charles II and return England to Catholicism. Backed by a disreputable clique of extremists and opportunists, Oates's baseless claims gained mainstream credibility, with terrible consequences for the accused. 

"it displayed all the hallmarks of sincere swordsmanship"

Full Text of ReadingsTuesday of the Fifteenth Week in Ordinary Time Lectionary: 390All 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 Saints John Jones and John Wallclass="content"> Jul 12, 2020 Franciscan Media Image: Forty Martyrs of England and Wales commissioned by the General Postulation of the Society of Jesus | Daphne Pollen Saints of the Day for July 12 Saint John Jones (c.1530 - 1598) and Saint John Wall (1620 - 1679) Audio file Saint John Jones' and Saint John Wall's stories These two friars were martyred in England in the 16th and 17th centuries for refusing to deny their faith. John Jones was Welsh. He was ordained a diocesan priest and was twice imprisoned for administering the sacraments before leaving England in 1590. He joined the Franciscans at the age of 60 and returned to England three years later while Queen Elizabeth I was at the height of her power. John ministered to Catholics in the English countryside until his imprisonment in 1596. He was condemned to be hanged, drawn, and quartered. John was executed on July 12, 1598. John Wall was born in England but was educated at the English College of Douai, Belgium. Ordained in Rome in 1648, he entered the Franciscans in Douai several years later. In 1656 he returned to work secretly in England. In 1678, Titus Oates worked many English people into a frenzy over an alleged papal plot to murder the king and restore Catholicism in that country. In that year Catholics were legally excluded from Parliament, a law which was not repealed until 1829. John Wall was arrested and imprisoned in 1678, and was executed the following year. John Jones and John Wall were canonized in 1970. Reflection Every martyr knows how to save his/her life and yet refuses to do so. A public repudiation of the faith would save any of them. But some things are more precious than life itself. These martyrs prove that their 20th-century countryman, C. S. Lewis, was correct in saying that courage is not simply one of the virtues but the form of every virtue at the testing point, that is, at the point of highest reality. Saint of the Day, Copyright Franciscan Media

Meet the talented Brenda Clough, who has been putting a new book out nearly every month in 2021! Brenda is an inspiration of constant writing, publishing, and working with Book View Cafe. Her latest work is historical thriller, with a hint of fantasy as the series progresses. … Continue...Episode 120 – Interview with Brenda Clough

Welcome back to Two Goddamn Gentlemen!  This week the guys retire failed MLB owner yet accomplished gentleman, Jeff Wilpon (+4) and litigious, nightmare-fuel-faced Russell Greer (-103).  New nominees tonight include Titus Oates- a man whose lies condemned 15+ people to death and Mike Lindell- a man whose lies are nonsensical ravin....I mean, dangerous terrorist threats. This meeting is in session.   Last week's results: Jordan B. Peterson- TOTALLY a gentleman (+7) Opie- NOT a gentleman (-16)   Website: www.twogoddamngentlemen.com Patreon: www.patreon.com/twogoddamngentlemen Twitter: @TwoGentlemenPod / @TheGentlemanKC / @TheGentlemanDC

Full Text of ReadingsMonday of the Fifteenth Week in Ordinary Time Lectionary: 389All 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 Saints John Jones and John Wallclass="content"> Jul 12, 2020 Franciscan Media Image: Forty Martyrs of England and Wales commissioned by the General Postulation of the Society of Jesus | Daphne Pollen Saints of the Day for July 12 Saint John Jones (c.1530 - 1598) and Saint John Wall (1620 - 1679) Audio file Saint John Jones' and Saint John Wall's stories These two friars were martyred in England in the 16th and 17th centuries for refusing to deny their faith. John Jones was Welsh. He was ordained a diocesan priest and was twice imprisoned for administering the sacraments before leaving England in 1590. He joined the Franciscans at the age of 60 and returned to England three years later while Queen Elizabeth I was at the height of her power. John ministered to Catholics in the English countryside until his imprisonment in 1596. He was condemned to be hanged, drawn, and quartered. John was executed on July 12, 1598. John Wall was born in England but was educated at the English College of Douai, Belgium. Ordained in Rome in 1648, he entered the Franciscans in Douai several years later. In 1656 he returned to work secretly in England. In 1678, Titus Oates worked many English people into a frenzy over an alleged papal plot to murder the king and restore Catholicism in that country. In that year Catholics were legally excluded from Parliament, a law which was not repealed until 1829. John Wall was arrested and imprisoned in 1678, and was executed the following year. John Jones and John Wall were canonized in 1970. Reflection Every martyr knows how to save his/her life and yet refuses to do so. A public repudiation of the faith would save any of them. But some things are more precious than life itself. These martyrs prove that their 20th-century countryman, C. S. Lewis, was correct in saying that courage is not simply one of the virtues but the form of every virtue at the testing point, that is, at the point of highest reality. Saint of the Day Copyright Franciscan Media

When we last took a look at the so-called golden age of Charles II, we talked about the persecution of Catholics and, in particular, the witch hunt launched against them during the Popish Plot craze launched by Titus Oates's fabrications. But Catholics weren't alone in being given a lousy time. Puritans, the more fundamentalists of Protestants, were also targets. They were seen as the main architects of the English republic that had just ended. They were also seen as dangerously unorthodox, when conformity was viewed as the right way to go. This was the last time, indeed, when anyone made the attempt to impose a single faith on Britain. So Episcopalians, the trend within the Church of England that was as close to Catholicism as you could get without giving up on Protestantism altogether, also persecuted Dissenters and Non-Conformist Protestants. And it wasn't a nice sight either... So this was another group of people for whom the age wasn't terribly golden. Ultimately, that was something that also revealed the relative loss of power of the king, and the emergence, notably in parliament, of tendencies of opinion opposed to each other, for or against the king. Religion and politics melded. And, for our next episode, we're going to see how that led to the beginnings of the party system. Illustration: The martyrdom by drowning of Margaret Wilson, a Scots Presbyterian who refused to bow to Episcopalian authority. Engraving from a nineteenth-century drawing by J E Millais. Music: Bach Partita #2c by J Bu licensed under an Attribution-NonCommercial-No Derivatives (aka Music Sharing) 3.0 International License

Was that golden age, following the restoration of the monarchy in England, really that golden? This episode looks at how it lost its sheen, particularly when the champion fabricator or fake news and false denunciations, Titus Oates, came along and plunged the country into the hysteria of the Popish Plot. That was like so many other witch hunts, even the McCarthy anti-Communist hunt in the 1950s. And, like most conspiracy theories, based on pure fiction. Or, rather, impure fiction. Illustration: Titus Oates, engraving after and unknown artist National Portrait Gallery D16604 Music: Bach Partita #2c by J Bu licensed under an Attribution-NonCommercial-No Derivatives (aka Music Sharing) 3.0 International License

In a programme first broadcast in May 2016, Melvyn Bragg and guests discuss Titus Oates (1649-1705) who, with Israel Tonge, spread rumours of a Catholic plot to assassinate Charles II. From 1678, they went to great lengths to support their scheme, forging evidence and identifying the supposed conspirators. Fearing a second Gunpowder Plot, Oates' supposed revelations caused uproar in London and across the British Isles, with many Catholics, particularly Jesuit priests, wrongly implicated by Oates and then executed. Anyone who doubted him had to keep quiet, to avoid being suspected a sympathiser and thrown in prison. Oates was eventually exposed, put on trial under James II and sentenced by Judge Jeffreys to public whipping through the streets of London, but the question remained: why was this rogue, who had faced perjury charges before, ever believed? With Clare Jackson Senior Tutor and Director of Studies in History at Trinity Hall, University of Cambridge Mark Knights Professor of History at the University of Warwick And Peter Hinds Associate Professor of English at Plymouth University Producer: Simon Tillotson

Saints John Jones and John Wall’s story These two friars were martyred in England in the 16th and 17th centuries for refusing to deny their faith. John Jones was Welsh. He was ordained a diocesan priest and was twice imprisoned for administering the sacraments before leaving England in 1590. He joined the Franciscans at the age of 60 and returned to England three years later while Queen Elizabeth I was at the height of her power. John ministered to Catholics in the English countryside until his imprisonment in 1596. He was condemned to be hanged, drawn, and quartered. John was executed on July 12, 1598. John Wall was born in England but was educated at the English College of Douai, Belgium. Ordained in Rome in 1648, he entered the Franciscans in Douai several years later. In 1656 he returned to work secretly in England. In 1678, Titus Oates worked many English people into a frenzy over an alleged papal plot to murder the king and restore Catholicism in that country. In that year Catholics were legally excluded from Parliament, a law which was not repealed until 1829. John Wall was arrested and imprisoned in 1678, and was executed the following year. John Jones and John Wall were canonized in 1970 --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/sean-sharer/support

Im 17. Jahrhundert entwickelte England ein langlebiges Problem: Sein Problem mit dem Katholizismus. Was schon mit Heinrich VIII. und später mit Ereignissen wie der Pulververschwörung um Guy Fawkes seinen Anfang nahm, fand in jenem Jahrhundert in zahlreichen Papistenverschwörungen seine logische Fortsetzung. Das waren angebliche Verschwörungen, denen zufolge katholische Kräfte die Macht in London wieder an sich reißen wollten. Und um eine genau solche geht es in dieser Folge: Den Papist Plot, den ein Titus Oates im späten 17. Jahrhundert aufgedeckt haben will. In jener Zeit tauchte dieser ehemalige Geistliche der Anglikanischen Kirche plötzlich in London auf und berichtete von einem atemberaubenden Plan: Die Jesuiten, der französische König und katholische Adelige in England sollen planen, den König zu ermorden! Wo Titus Oates das alles her hatte? Das hinterfragte damals niemand. Melde dich hier für den Déjà-vu Newsletter an. Hier kannst du Déjà-vu Geschichte finanziell unterstützen.  Im protestantischen England jener Zeit herrschte ein so radikaler Antikatholizismus, dass “Popish Plots” wie dieser als einfache Wahrheit angenommen wurden. Natürlich gab es eine solche Verschwörung in papsttreuen Kreisen! Da musste ein Mann wie Titus Oates doch keine großartigen Beweise mehr liefern! Das Resultat war vorhersehbar: zahlreiche zu unrecht verurteilte und ermordete Menschen. Konsequenzen musste dafür aber niemand tragen. Das englische Problem mit der Religion würde stattdessen noch jahrhundertelang fortbestehen und die Church of England blieb noch lange auf dem Standpunkt, dass ein Katholik gar nicht echter Engländer sein konnte. Diese Episode findest du auch auf deja-vu-geschichte.de. Dort kannst du mir gerne ein Kommentar hinterlassen, ich würde mich freuen, von dir zu hören! Und wenn dir der Déjà-vu Geschichte Podcast gefällt, abonniere ihn doch bitte in deinem Podcatcher und bewerte ihn auf Apple Podcasts! Das hilft mir ungemein, ein bisschen Sichtbarkeit in der großen weiten Welt der Podcasts zu erlangen. Weiterlesen

On this day, we remember the 16th St. Baptist Church Bombings in 1963 and the birthday of notorious Anglican turned Baptist, Titus Oates, in 1649. The reading is "Be Still My Soul" by Kathrina von Schlegel. We’re proud to be part of 1517 Podcasts, a network of shows dedicated to delivering Christ-centered content. Our podcasts cover a multitude of content, from Christian doctrine, apologetics, cultural engagement, and powerful preaching. Support the work of 1517 today.

In this episode of "Shelf Life," we discuss a dastardly chapter from the annals of fake news: the Popish Plot, a conspiracy theory promoted by a man named Titus Oates. According to Oates's writings in the late 1670s, a cabal of Catholics were conspiring to kill King Charles II and replace him with a Catholic ruler. Even though Oates was a notorious liar and had little to no evidence to support his claim, the story lodged itself in the public's imagination and led to the execution of dozens of people. How did this happen? And what parallels can we draw between 17th-century print culture (the vehicle for spreading Oates's lies) and the media environment we live in today? (Intro music: "Two Types of Awakenings" by Nheap)

Melvyn Bragg and guests discuss Titus Oates (1649-1705) who, with Israel Tonge, spread rumours of a Catholic plot to assassinate Charles II. From 1678, they went to great lengths to support their scheme, forging evidence and identifying the supposed conspirators. Fearing a second Gunpowder Plot, Oates' supposed revelations caused uproar in London and across the British Isles, with many Catholics, particularly Jesuit priests, wrongly implicated by Oates and then executed. Anyone who doubted him had to keep quiet, to avoid being suspected a sympathiser and thrown in prison. Oates was eventually exposed, put on trial under James II and sentenced by Judge Jeffreys to public whipping through the streets of London, but the question remained: why was this rogue, who had faced perjury charges before, ever believed? With Clare Jackson Senior Tutor and Director of Studies in History at Trinity Hall, University of Cambridge Mark Knights Professor of History at the University of Warwick And Peter Hinds Associate Professor of English at Plymouth University Producer: Simon Tillotson.

Melvyn Bragg and guests discuss Titus Oates (1649-1705) who, with Israel Tonge, spread rumours of a Catholic plot to assassinate Charles II. From 1678, they went to great lengths to support their scheme, forging evidence and identifying the supposed conspirators. Fearing a second Gunpowder Plot, Oates' supposed revelations caused uproar in London and across the British Isles, with many Catholics, particularly Jesuit priests, wrongly implicated by Oates and then executed. Anyone who doubted him had to keep quiet, to avoid being suspected a sympathiser and thrown in prison. Oates was eventually exposed, put on trial under James II and sentenced by Judge Jeffreys to public whipping through the streets of London, but the question remained: why was this rogue, who had faced perjury charges before, ever believed? With Clare Jackson Senior Tutor and Director of Studies in History at Trinity Hall, University of Cambridge Mark Knights Professor of History at the University of Warwick And Peter Hinds Associate Professor of English at Plymouth University Producer: Simon Tillotson.

Melvyn Bragg and guests discuss Titus Oates (1649-1705) who, with Israel Tonge, spread rumours of a Catholic plot to assassinate Charles II. From 1678, they went to great lengths to support their scheme, forging evidence and identifying the supposed conspirators. Fearing a second Gunpowder Plot, Oates' supposed revelations caused uproar in London and across the British Isles, with many Catholics, particularly Jesuit priests, wrongly implicated by Oates and then executed. Anyone who doubted him had to keep quiet, to avoid being suspected a sympathiser and thrown in prison. Oates was eventually exposed, put on trial under James II and sentenced by Judge Jeffreys to public whipping through the streets of London, but the question remained: why was this rogue, who had faced perjury charges before, ever believed? With Clare Jackson Senior Tutor and Director of Studies in History at Trinity Hall, University of Cambridge Mark Knights Professor of History at the University of Warwick And Peter Hinds Associate Professor of English at Plymouth University Producer: Simon Tillotson.