Podcasts about ts eliot

“Art is a form of prayer … a way to enter into relationship.”Artist and theologian Bruce Herman reflects on the sacred vocation of making, resisting consumerism, and the divine invitation to become co-creators. From Mark Rothko to Rainer Maria Rilke, to Andres Serrano's “Piss Christ” and T.S. Eliot's Four Quartets, he comments on the holy risk of artmaking and the sacred fire of creative origination.Together with Evan Rosa, Bruce Herman explores the divine vocation of art making as resistance to consumer culture and passive living. In this deeply poetic and wide-ranging conversation—and drawing from his book *Makers by Nature—*he invites us into a vision of art not as individual genius or commodity, but as service, dialogue, and co-creation rooted in love, not fear. They touch on ancient questions of human identity and desire, the creative implications of being made in the image of God, Buber's I and Thou, the scandal of the cross, Eliot's divine fire, Rothko's melancholy ecstasy, and how even making a loaf of bread can be a form of holy protest. A profound reflection on what it means to be human, and how we might change our lives—through beauty, vulnerability, and relational making.Episode Highlights“We are made by a Maker to be makers.”“ I think hope is being stolen from us Surreptitiously moment by moment hour by hour day by day.”“There is no them. There is only us.”“The work itself has a life of its own.”“Art that serves a community.”“You must change your life.” —Rilke, recited by Bruce Herman in reflection on the transformative power of art.“When we're not making something, we're not whole. We're not healthy.”“Making art is a form of prayer. It's a form of entering into relationship.”“Art is not for the artist—any more than it's for anyone else. The work stands apart. It has its own voice.”“We're not merely consumers—we're made by a Maker to be makers.”“The ultimate act of art is hospitality.”Topics and ThemesHuman beings are born to create and make meaningArt as theological dialogue and spiritual resistanceCreative practice as a form of love and worshipChristian art and culture in dialogue with contemporary issuesPassive consumption vs. active creationHow to engage with provocative art faithfullyThe role of beauty, mystery, and risk in the creative processArt that changes you spiritually, emotionally, and intellectuallyThe sacred vocation of the artist in a consumerist worldHow poetry and painting open up divine encounter, particularly in Rainer Maria Rilke's “Archaic Torso of Apollo”Four Quartets and spiritual longing in modern poetryHospitality, submission, and service as aesthetic posturesModern culture's sickness and art as medicineEncountering the cross through contemporary artistic imagination“Archaic Torso of Apollo”Rainer Maria Rilke 1875 –1926We cannot know his legendary head with eyes like ripening fruit. And yet his torso is still suffused with brilliance from inside, like a lamp, in which his gaze, now turned to low, gleams in all its power. Otherwise the curved breast could not dazzle you so, nor could a smile run through the placid hips and thighs to that dark center where procreation flared. Otherwise this stone would seem defaced beneath the translucent cascade of the shoulders and would not glisten like a wild beast's fur: would not, from all the borders of itself, burst like a star: for here there is no place that does not see you. You must change your life.About Bruce HermanBruce Herman is a painter, writer, educator, and speaker. His art has been shown in more than 150 exhibitions—nationally in many US cities, including New York, Boston, Washington, Chicago, Los Angeles, and Houston—and internationally in England, Japan, Hong Kong, Italy, Canada, and Israel. His artwork is featured in many public and private art collections including the Vatican Museum of Modern Religious Art in Rome; The Cincinnati Museum of Fine Arts print collection; The Grunewald Print Collection of the Hammer Museum, Los Angeles; DeCordova Museum in Boston; the Cape Ann Museum; and in many colleges and universities throughout the United States and Canada.Herman taught at Gordon College for nearly four decades, and is the founding chair of the Art Department there. He held the Lothlórien Distinguished Chair in Fine Arts for more than fifteen years, and continues to curate exhibitions and manage the College art collection there. Herman completed both BFA and MFA degrees at Boston University College of Fine Arts under American artists Philip Guston, James Weeks, David Aronson, Reed Kay, and Arthur Polonsky. He was named Boston University College of Fine Arts Distinguished Alumnus of the Year 2006.Herman's art may be found in dozens of journals, popular magazines, newspapers, and online art features. He and co-author Walter Hansen wrote the book Through Your Eyes, 2013, Grand Rapids, Wm. B. Eerdmans Publishing, a thirty-year retrospective of Herman's art as seen through the eyes of his most dedicated collector.To learn more, explore A Video Portrait of the Artist and My Process – An Essay by Bruce Herman.Books by Bruce Herman*Makers by Nature: Letters from a Master Painter on Faith, Hope, and Art* (2025) *Ordinary Saints (*2018) *Through Your Eyes: The Art of Bruce Herman (2013) *QU4RTETS with Makoto Fujimura, Bruce Herman, Christopher Theofanidis, Jeremy Begbie (2012) A Broken Beauty (2006)Show NotesBruce Herman on Human Identity as MakersWe are created in the image of God—the ultimate “I Am”—and thus made to create.“We are made by a Maker to be makers.”To deny our creative impulse is to risk a deep form of spiritual unhealth.Making is not just for the “artist”—everyone is born with the capacity to make.Theological Themes and Philosophical FrameworksInfluences include Martin Buber's “I and Thou,” René Girard's scapegoating theory, and the image of God in Genesis.“We don't really exist for ourselves. We exist in the space between us.”The divine invitation is relational, not autonomous.Desire, imitation, and submission form the core of our relational anthropology.Art as Resistance to Consumerism“We begin to enter into illness when we become mere consumers.”Art Versus PropagandaCulture is sickened by passive consumption, entertainment addiction, and aesthetic commodification.Making a loaf of bread, carving wood, or crafting a cocktail are acts of cultural resistance.Desire“Anything is resistance… Anything is a protest against passive consumption.”Art as Dialogue and Submission“Making art is a form of prayer. It's a form of entering into relationship.”Submission—though culturally maligned—is a necessary posture in love and art.Engaging with art requires openness to transformation.“If you want to really receive what a poem is communicating, you have to submit to it.”The Transformative Power of Encountering ArtQuoting Rilke's Archaic Torso of Apollo: “You must change your life.”True art sees the viewer and invites them to become something more.Herman's own transformative moment came unexpectedly in front of a Rothko painting.“The best part of my work is outside of my control.”Scandal, Offense, and the Cross in ArtAnalyzing Andres Serrano's Piss Christ as a sincere meditation on the commercialization of the cross.“Does the crucifixion still carry sacred weight—or has it been reduced to jewelry?”Art should provoke—but out of love, not self-aggrandizement or malice.“The cross is an offense. Paul says so. But it's the power of God for those being saved.”Beauty, Suffering, and Holy RiskEncounter with art can arise from personal or collective suffering.Bruce references Christian Wiman and Walker Percy as artists opened by pain.“Sometimes it takes catastrophe to open us up again.”Great art offers not escape, but transformation through vulnerability.The Fire and the Rose: T. S. Eliot's InfluenceFour Quartets shaped Herman's artistic and theological imagination.Eliot's poetry is contemplative, musical, liturgical, and steeped in paradox.“To be redeemed from fire by fire… when the fire and the rose are one.”The collaborative Quartets project with Makoto Fujimura and Chris Theofanidis honors Eliot's poetic vision.Living and Creating from Love, Not Fear“Make from love, not fear.”Fear-driven art (or politics) leads to manipulation and despair.Acts of love include cooking, serving, sharing, and creating for others.“The ultimate act of art is hospitality.”Media & Intellectual ReferencesMakers by Nature by Bruce HermanFour Quartets by T. S. EliotThe Archaic Torso of Apollo by Rainer Maria RilkeWassily Kandinsky, “On the Spiritual in Art”Amusing Ourselves to Death by Neil PostmanThings Hidden Since the Foundation of the World by René GirardThe Art of the Commonplace by Wendell BerryAndres Serrano's Piss ChristMakoto Fujimura's Art and Collaboration

Laura revisits a radio episode from the archives about April anniversaries, some good, many disastrous. And there's a little side quest about Bob Dylan and Modernist poetry.One note – I forgot to mention that the performance of “Spring Can Really Hang You Up the Most” is by Betty Carter.Get your Definitely Dylan baseball cap here.You can support Definitely Dylan on Patreon or with a one-off donation at buymeacoffee.com/definitelydylan.

From Kensington to the East End, under candlelight, gas lamp and then neon signs, London is both a bustling physical metropolis and a stirring psychic encounter. The most depraved depictions of London in fiction, film, poetry, television and theatre have irrevocably merged with the reality of its dark history, creating a phantasmagoria defined by murder, vice and the unnatural. In this panoptic look at the capital at its most eerie and macabre, Dr. Clive Bloom takes a tour of Gothic London's uncanny literature, arcane events and its infamous and imagined geographies. From David Bowie to T S Eliot, Thomas de Quincey to Aleister Crowley, the prophetess Joanna Southcott to the 'ghosts' of Abba and the worlds of Neil Gaiman and Clive Barker, these are the figures that populate a city lost in fog and blind alleys, where the dead can be raised, the living sacrificed and the clandestine thrive.  Suturing together fact and fantasy, London Uncanny: A Gothic Guide to the Capital in Weird History and Fiction (Bloomsbury, 2025) presents the urban landscape of the capital as a space of wonder and madness, haunted by its past and haunting the present. Stalking through disease and degeneracy, death and murder, spiritualism, lunacy and the occult, Bloom crafts a singular, integrated concept of a London where dreams and nightmares meet. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's episodes on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

From Kensington to the East End, under candlelight, gas lamp and then neon signs, London is both a bustling physical metropolis and a stirring psychic encounter. The most depraved depictions of London in fiction, film, poetry, television and theatre have irrevocably merged with the reality of its dark history, creating a phantasmagoria defined by murder, vice and the unnatural. In this panoptic look at the capital at its most eerie and macabre, Dr. Clive Bloom takes a tour of Gothic London's uncanny literature, arcane events and its infamous and imagined geographies. From David Bowie to T S Eliot, Thomas de Quincey to Aleister Crowley, the prophetess Joanna Southcott to the 'ghosts' of Abba and the worlds of Neil Gaiman and Clive Barker, these are the figures that populate a city lost in fog and blind alleys, where the dead can be raised, the living sacrificed and the clandestine thrive.  Suturing together fact and fantasy, London Uncanny: A Gothic Guide to the Capital in Weird History and Fiction (Bloomsbury, 2025) presents the urban landscape of the capital as a space of wonder and madness, haunted by its past and haunting the present. Stalking through disease and degeneracy, death and murder, spiritualism, lunacy and the occult, Bloom crafts a singular, integrated concept of a London where dreams and nightmares meet. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's episodes on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

From Kensington to the East End, under candlelight, gas lamp and then neon signs, London is both a bustling physical metropolis and a stirring psychic encounter. The most depraved depictions of London in fiction, film, poetry, television and theatre have irrevocably merged with the reality of its dark history, creating a phantasmagoria defined by murder, vice and the unnatural. In this panoptic look at the capital at its most eerie and macabre, Dr. Clive Bloom takes a tour of Gothic London's uncanny literature, arcane events and its infamous and imagined geographies. From David Bowie to T S Eliot, Thomas de Quincey to Aleister Crowley, the prophetess Joanna Southcott to the 'ghosts' of Abba and the worlds of Neil Gaiman and Clive Barker, these are the figures that populate a city lost in fog and blind alleys, where the dead can be raised, the living sacrificed and the clandestine thrive.  Suturing together fact and fantasy, London Uncanny: A Gothic Guide to the Capital in Weird History and Fiction (Bloomsbury, 2025) presents the urban landscape of the capital as a space of wonder and madness, haunted by its past and haunting the present. Stalking through disease and degeneracy, death and murder, spiritualism, lunacy and the occult, Bloom crafts a singular, integrated concept of a London where dreams and nightmares meet. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's episodes on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

From Kensington to the East End, under candlelight, gas lamp and then neon signs, London is both a bustling physical metropolis and a stirring psychic encounter. The most depraved depictions of London in fiction, film, poetry, television and theatre have irrevocably merged with the reality of its dark history, creating a phantasmagoria defined by murder, vice and the unnatural. In this panoptic look at the capital at its most eerie and macabre, Dr. Clive Bloom takes a tour of Gothic London's uncanny literature, arcane events and its infamous and imagined geographies. From David Bowie to T S Eliot, Thomas de Quincey to Aleister Crowley, the prophetess Joanna Southcott to the 'ghosts' of Abba and the worlds of Neil Gaiman and Clive Barker, these are the figures that populate a city lost in fog and blind alleys, where the dead can be raised, the living sacrificed and the clandestine thrive.  Suturing together fact and fantasy, London Uncanny: A Gothic Guide to the Capital in Weird History and Fiction (Bloomsbury, 2025) presents the urban landscape of the capital as a space of wonder and madness, haunted by its past and haunting the present. Stalking through disease and degeneracy, death and murder, spiritualism, lunacy and the occult, Bloom crafts a singular, integrated concept of a London where dreams and nightmares meet. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's episodes on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

From Kensington to the East End, under candlelight, gas lamp and then neon signs, London is both a bustling physical metropolis and a stirring psychic encounter. The most depraved depictions of London in fiction, film, poetry, television and theatre have irrevocably merged with the reality of its dark history, creating a phantasmagoria defined by murder, vice and the unnatural. In this panoptic look at the capital at its most eerie and macabre, Dr. Clive Bloom takes a tour of Gothic London's uncanny literature, arcane events and its infamous and imagined geographies. From David Bowie to T S Eliot, Thomas de Quincey to Aleister Crowley, the prophetess Joanna Southcott to the 'ghosts' of Abba and the worlds of Neil Gaiman and Clive Barker, these are the figures that populate a city lost in fog and blind alleys, where the dead can be raised, the living sacrificed and the clandestine thrive.  Suturing together fact and fantasy, London Uncanny: A Gothic Guide to the Capital in Weird History and Fiction (Bloomsbury, 2025) presents the urban landscape of the capital as a space of wonder and madness, haunted by its past and haunting the present. Stalking through disease and degeneracy, death and murder, spiritualism, lunacy and the occult, Bloom crafts a singular, integrated concept of a London where dreams and nightmares meet. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's episodes on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/popular-culture

From Kensington to the East End, under candlelight, gas lamp and then neon signs, London is both a bustling physical metropolis and a stirring psychic encounter. The most depraved depictions of London in fiction, film, poetry, television and theatre have irrevocably merged with the reality of its dark history, creating a phantasmagoria defined by murder, vice and the unnatural. In this panoptic look at the capital at its most eerie and macabre, Dr. Clive Bloom takes a tour of Gothic London's uncanny literature, arcane events and its infamous and imagined geographies. From David Bowie to T S Eliot, Thomas de Quincey to Aleister Crowley, the prophetess Joanna Southcott to the 'ghosts' of Abba and the worlds of Neil Gaiman and Clive Barker, these are the figures that populate a city lost in fog and blind alleys, where the dead can be raised, the living sacrificed and the clandestine thrive.  Suturing together fact and fantasy, London Uncanny: A Gothic Guide to the Capital in Weird History and Fiction (Bloomsbury, 2025) presents the urban landscape of the capital as a space of wonder and madness, haunted by its past and haunting the present. Stalking through disease and degeneracy, death and murder, spiritualism, lunacy and the occult, Bloom crafts a singular, integrated concept of a London where dreams and nightmares meet. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's episodes on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

'It was not easy to find a poet in the United States in my reading,who wrote with the clarity and intelligence that Larkin possessed. I found him to be full of surprises..'My guest today is writer David Biespiel who was born in Texas and who is now Poet in residence at Oregan state university. He has written for numerous publications and reviewed poetry for the Washington Post and the New York Times. He has taught creative writing at university across the US., has won many awards and published several books of his own poetry. In preparation for talking to David, he recommended that I have a look at his book A Long High Whistle: Selected Columns on Poetry, published in 2015, which is a collection of his pithy and fascinating articles on poets and poetry.‘I love that they are slender, I love that they are pocket sized, the whole texture of them- the Faber books.'Larkin poems mentioned:Church Going, This Be The Verse, I Remember, I Remember, Dockery and Son, Talking In Bed, Sad Steps, Friday Night In the Royal Station Hotel, Broadcast, An Arundel Tomb, The MowerPoets:John Ashberry, Walt Whitman, TS Eliot, Thom Gunn, Keats, Chaucer, Donne, Elizabeth Bishop, Herbert, Sylvia Plath, Robert Frost, William Stafford, Henry Allenhttps://www.washingtonpost.com/archive/lifestyle/1989/06/03/philip-larkins-everyday-poetry/1a53b1df-d319-43fc-9249-af52238ced60/The Paris Review, Archie Burnett, Martin Amis and Anthony Thwaite collections, US/UK poetry, railway journeys, rhyme schemes, literary tours of UK/Italyhttps://www.amazon.co.uk/Long-High-Whistle-David-Biespiel/dp/1938308107“The past is never dead. It's not even past.”  William Faulkner, Requiem for a Nun (1950)For more about Larkin's Coventry, please watch: Philip Pullen's fantastic 2022 talk at the PLS AGM in Coventry at Larkin's school King Henry VII School.https://www.youtube.com/watch?v=rDOqZ4N_fUk&t=3106s

Danielle McLaughlin reviews We'll Prescribe You a Cat by Syou Ishida, a unique narrative of a transient clinic offering cats as solutions to personal dilemmas. We also examine the portrayal of cats in other literary works, namely Japanese literature, highlighting the animals' metaphorical roles.AMI Audiobook Review is broadcast on AMI-audio in Canada and publishes three new podcast episodes a week on Mondays, Wednesdays and Fridays. Follow AMI Audiobook Review on YouTube & Instagram! We want your feedback! Be that comments, suggestions, hot-takes, audiobook recommendations or reviews of your own… hit us up!  Our email address is: audiobookreview@ami.ca About AMI AMI is a not-for-profit media company that entertains, informs and empowers Canadians who are blind or partially sighted. Operating three broadcast services, AMI-tv and AMI-audio in English and AMI-télé in French, AMI's vision is to establish and support a voice for Canadians with disabilities, representing their interests, concerns and values through inclusion, representation, accessible media, reflection, representation and portrayal. Find more great AMI Original Content on AMI+ Learn more at AMI.ca Connect with Accessible Media Inc. online: - X /Twitter @AccessibleMedia - Instagram @AccessibleMediaInc / @AMI-audio - Facebook at @AccessibleMediaInc - TikTok @AccessibleMediaInc

How does it feel to be adopted? How does naming things affect experience? Why does a mysterious sound make Ian want to get out of the studio in Salford? Is it ever a good idea to pretend to have a particular accent? Poems, questions and much more - on this week's Verb.Ian McMillan is joined by poets Joelle Taylor, Anthony Joseph, Luke Wright, and sociolinguist Rob Drummond.Joelle Taylor brings us a brand new commission inspired by the 50th anniversary of the BBC television series 'The Changes' - with its mysterious sound that transforms and challenges modern life. Does it still have resonance today? Joelle won the TS Eliot Prize for poetry in 2022, and her most recent book is a novel - 'The Night Alphabet', which has been described as 'relentlessly inventive.'Anthony Joseph is a poet, musician and academic. He shares poetry of intimacy and intimacy with language - in work from his selected poems 'Precious and Impossible'. Anthony won the TS Eliot prize in 2023 with his 'luminous' collection 'Sonnets for Albert'.Luke Wright is a ground-breaking performer and poet - currently touring with his show 'Joy'. He reads new poems which look at the power of early experiences: a book that helped him understand the experience of being adopted, and a poem which celebrates the beauty of the view from his window in Suffolk.Did the contestant who faked a Welsh accent on 'The Traitors' TV series make a good decision? And what poetry was there to be found in the series? Ian talks to Rob Drummond, Professor of Sociolinguistics at Manchester Metropolitan University.

My guest today is Rishi Dastidar who is a poet and editor based in London. Rishi discusses his own particular view of Larkin's portrayal of Englishness in both his letters and his poetry, Larkin's contemporaries such as TS Eliot and Alan Bennett, and the vibrant role poetry plays in the UK's cultural landscape.  Rishi Dastidar's poetry has been published by the Financial Times, The Guardian and BBC and more. He is a fellow of The Complete Works, and a consulting editor at The Rialto magazine. A poem from his debut collection Ticker-tape was included in The Forward Book of Poetry 2018, and his second collection, Saffron Jack, was published in the UK by Nine Arches Press in 2020. He is also editor of The Craft: A Guide to Making Poetry Happen in the 21st Century (Nine Arches Press), and co-editor of Too Young, Too Loud, Too Different: Poems from Malika's Poetry Kitchen (Corsair). He is the chair of the board of trustees for Wasafari Magazine. Larkin poems discussed: Poetry of Departures, Friday Night In the Royal Station Hotel, Afternoons, The Building, The Whitsun Weddings, Toads, Waiting for Breakfast Other references: Kingsley Amis, Alan Bennett, Ezra Pound The Poetry Review, The New Yorker,  The Delinquent https://delinquentmagazine.bigcartel.com/,  Smiths Knoll magazine (https://poetrymagazines.org.uk/magazine/index190a.html?id=17),  The Faber Academy https://faberacademy.com/ The Love Song of J Alfred Prufock by TS Eliot (1915) Wild God by Nick Cave and the Bad Seeds (2024 PIAS Recordings) Sometimes a Wild God by Tom Hirons https://tomhirons.com/poetry/sometimes-a-wild-god (2017) Neptune's Projects  by Rishi Dastidur (2023)  https://ninearchespress.com/publications/poetry-collections/neptune-s-projects Time by Pink Floyd ‘hanging on in quiet desperation is the English way' from The Dark Side of the Moon (1973) George Best, footballer https://nostalgiacentral.com/pop-culture/people/george-best/ UK films/radio of the 1950s/60s:Passport to Pimlico, Whiskey Galore, The Goons, Kind Hearts and Coronets Music: Lazy River by Sidney Bechet Time by Pink Floyd Theme music: The Horns of the Morning by Wes Finch and the Mechanicals Band https://themechanicalsband.bandcamp.com/album/the-righteous-jazz Produced by Lyn Lockwood and Gavin Hogg Please email Lyn at ⁠plsdeputychair@gmail.com ⁠ with any questions or comments PLS Membership, events, merchandise and information: philiplarkin.com

TOPICS: The Role of Christmas Traditions The Intersection of Joy and Terror Creative Christmas Crimes Advent vs Christmas Rhythm of Life and Seasons   Thank you:  1517.org  thejaggedword.com Grace Lutheran Ventura St. James Lutheran, Chicago   Monthly Sponsors: Frankie Meadows, Blayne Watts, and Eddie Switek   YOU CAN BE A RINGSIDE SPONSOR:  https://www.paypal.com/donate/?hosted_button_id=TZBU7UQQAWEVN   Music: Joel Allen Hess - More on bandcamp Dead Horse One - “I love my man”   Other Stuff: The Cultivation of Christmas Trees, TS Eliot

Jake and Phil discuss Thomas Hardy's The Oxen, TS Eliot's Journey of the Magi, and The Pogues Fairytale of New York Thomas Hardy - The Oxen https://www.poetryfoundation.org/poems/53215/the-oxen-56d232503c32d TS Eliot - Journey of the Magi https://poetryarchive.org/poem/journey-magi/ The Pogues - Fairytale of New York https://youtu.be/j9jbdgZidu8?si=AWYk4ya5bFPUyFtd

The pagans in the media are going after Pete Hegseth for sins he committed before he was saved. They don't understand Ephesians 4. Let's look at a poem from TS Eliot to highlight what it means to be "born again" or "born from above". Learn more about your ad choices. Visit megaphone.fm/adchoices

The pagans in the media are going after Pete Hegseth for sins he committed before he was saved. They don't understand Ephesians 4. Let's look at a poem from TS Eliot to highlight what it means to be "born again" or "born from above". Learn more about your ad choices. Visit megaphone.fm/adchoices

Read by Terry Casburn Production and Sound Design by Kevin Seaman

In this second part of host Katie Burke's interview with carver Guy Taplin, we explore his fascination with past American decoy carvers and his understanding of the landscape and place where they worked. He delves into his experiences in America and the influence of key figures like Henry Fleckenstein and John Sullivan. He reflects on how his current friendships and mentorships have shaped his view of decoys and his artwork and how his experiences of visiting places like the Eastern Shore of Virginia and Cobb Island have been reflected in his work. www.ducks.org/DUPodcast

Don't worry, we do discuss the b-hole cut. The YouTube video essays we referenced were: Maggie Mae Fish's "The Baffling Politics of Cats (2019) and TS Eliot" and Lindsay Ellis's "Why is Cats?". We were joined by Ben and Eve, who played in the British math rock band Cats and Cats and Cats between 2005-2012. The band reformed recently for performances this summer, including the upcoming ArcTangent Festival near Bristol, England (Aug 14 – Aug 17, 2024). The next topic of Rock Musical Month is Phantom of the Paradise (1974).

W.H. Auden is the modernist poet who coined the term “the age of anxiety” and is noted for his stylistic and technical achievement. His work intellectually engaged with politics, morals, love and religion. With us today is our distinguished guest, Professor Nicholas Jenkins. Prof. Jenkins teaches English literature at Stanford University and will soon be the director of the Stanford Creative Writing Program. He is also the literary executor of the ballet impresario Lincoln Kirstein, the creator of the Kindred Britain website, and the author of the critically acclaimed book The Island: War and Belonging in Auden's England, published by Harvard University Press.Recommended Reading:Selected Poems of W. H. Auden(1991) The Island: War and Belonging in Auden's England (2024)This podcast is sponsored by Riverside, a professional conference platform for podcasting.Music by Giorgio Di Campo from FreeSound Music: http://freesoundmusic.eu  / freemusicforyoutube     / freesoundmusic  original video: (https://youtu.be/_vZT5AHSuPk?si=KMvmbbfOpqAaWeWK)Comment and interact with our hostsSupport the Show.Official website Tiktok Facebook Twitter Instagram Linkedin

Today on “Tactics from The Owner's Box,” we explore the meaning of legacy and how it plays into the design of a business and philanthropy over time.

“You are the music, while the music lasts…”   -TS Eliot

In this episode, Joe talks with James Matthew Wilson - poet, author and scholar - about G.K. Chesterton, T.S. Eliot, modern poetry, and more. Plus, James shares some of his own work from his upcoming publication, "Saint Thomas and the Forbidden Birds." Don't miss it! To get James's book or to learn more, visit jamesmatthewwilson.com. To sign up for this year's Chesterton conference, visit chesterton.org/conference.

Joh J. Miller is joined by Christina Lambert of Hillsdale College to discuss T. S. Eliot's 'The Cocktail Party.'

Here we are then with another rummage through the purchase history of an innocent member of the entertainment community.This week it's the turn of John Kearns, a funny and delightful human who enjoys nothing more than taking people around the Houses of Parliament and reading TS Eliot. He also loves a good HDMI cable - but then who doesn't?Clips of this episode are heading to our TikTok and Insta channels any second now, so do hop on there and enjoy looking at a podcast (weird).Also there's some extra audio of today's episode with John up on our Patreon page. Check it out if you have £3 spare.Cheers all the best kind regardsToast xx Hosted on Acast. See acast.com/privacy for more information.

Is your 9–5 job supporting your life's work? How about using your job as a means to prioritize and accomplish your personal and creative endeavors? In this episode, Marie outlines the following ways that your 9–5 can support your prolific creation: providing routine and structure, clear priorities, steady pacing, research and development, and constraints. If you're not making time for your own pursuits, this episode will help get you on the right track.  Episode themes: Creative Pursuits | Life's Work | Time Management | 9–5 Job | Inspiration | Structure | Leadership Development | Creative Entrepreneurship Episode References:  George Saunders: https://en.wikipedia.org/wiki/George_Saunders  Joff Koons and Baraba Kruger https://artsandculture.google.com/story/the-day-jobs-artists-had-before-they-were-famous/SgWh3Nomv3hkIA?hl=en  Winston Churchill, Octavia Butler, TS Eliot https://www.writingroutines.com/famous-authors-who-also-had-full-time-professions/  Harper Lee, Wallace Stevens: https://www.linkedin.com/pulse/famous-authors-who-kept-day-jobs-glenn-leibowitz/  Parkinson's Law: https://en.wikipedia.org/wiki/Parkinson%27s_law  Links: Marie Groover https://www.mariegroover.com/ The Corporate Psychic https://www.thecorppsychic.com/ Essential Teams https://www.youressentialteam.com/ Connect on LinkedIn https://www.linkedin.com/in/cmariegroover/ Join the Mailing List https://thecorppsychic.myflodesk.com/e7bmhjidj4 The production of this episode was in collaboration with Lyndsee Nielson. See her work here: ⁠https://www.lyndseeloves.com/⁠ 

TS Eliot wrote a very pithy essay, The Idea of A Christian Society which addresses something of what we have been talking about for several months: what is a civilization, and what must we do to retain it? Director Hodges and Ben Cumming discuss Eliot's essay, and consider definitions of some of the terms found in Schumpeter's book on Communism and Capitalism.

You could think of her as someone who tries to preserve a fading world -- or to chronicle a changing one. Rakhshanda Jalil joins Amit Varma in episode 365 of The Seen and the Unseen to talk about literature, language and loss. (FOR FULL LINKED SHOW NOTES, GO TO SEENUNSEEN.IN.) Also check out: 1. Rakhshanda Jalil on Twitter, Wikipedia, The Wire, Scroll and Amazon. 2. But You Don't Look Like a Muslim -- Rakhshanda Jalil. 3. Invisible City: The Hidden Monuments of Delhi -- Rakhshanda Jalil. 4. Urdu: The Best Stories of Our Times -- Edited & translated by Rakhshanda Jalil. 5. Liking Progress, Loving Change -- Rakhshanda Jalil. 6. Preeto and Other Stories: The Male Gaze in Urdu -- Rakhshanda Jalil. 7. A Rebel and Her Cause: The Life and Work of Rashid Jahan -- Rakhshanda Jalil. 8. Shahryar: A Life in Poetry -- Rakhshanda Jalil. 9. Release and Other Stories -- Rakhshanda Jalil. 10. The Temple and The Mosque -- Premchand (translated by Rakhshanda Jalil). 11. Fear, Depression in Indian Muslims Is Palpable Even Among Those Who Are ‘Privileged' -- Rakhshanda Jalil. 12. In New India, a Muslim Rose Smells Different From a Hindu Rose -- Rakhshanda Jalil. 13. Aaliya Waziri's essay about her mother Rakhshanda Jalil. 14. Being Muslim in India — Episode 216 of The Seen and the Unseen (w Ghazala Wahab). 15. Hussain Haidry, Hindustani Musalmaan — Episode 275 of The Seen and the Unseen. 16. The Many Cities of Delhi — Episode 172 of The Seen and the Unseen (w Rana Safvi). 17. The Age of Average -- Alex Murrell. 18. Order Without Design -- Alain Bertaud. 19. Asar–us–Sanadid -- Syed Ahmed Khan. 20. Basu Da's Bombay. 21. Pushpesh Pant Feasts on the Buffet of Life — Episode 326 of The Seen and the Unseen. 22. The Refreshing Audacity of Vinay Singhal — Episode 291 of The Seen and the Unseen. 23. Stage.in. 24. Yogendra Yadav on why he was named Salim. 25. The Elephant in the Room -- Kay Ryan. 26. Who Broke Our Republic? — Episode 163 of The Seen and the Unseen (w Kapil Komireddi). 27. Malevolent Republic -- Kapil Komireddi. 28. The Incredible Curiosities of Mukulika Banerjee — Episode 276 of The Seen and the Unseen (w Mukulika Banerjee). 29. The Pathan Unarmed — Mukulika Banerjee. 30. Khwaab Baaki Hai -- Ale Ahmad Suroor. 31. Uneasy Lies the Head -- Mayank Austen Soofi. 32. The Gita Press and Hindu Nationalism — Episode 139 of The Seen and the Unseen (w Akshaya Mukul). 33. Gita Press and the Making of Hindu India — Akshaya Mukul. 34. Chhodo Kal Ki Baatein -- Song from Hum Hindustani. 35. Tu Hindu Banega Na Musalman Banega -- Song from Dhool Ka Phool, with lyrics by Sahir Ludhainvi. 36. The Importance of the 1991 Reforms — Episode 237 of The Seen and the Unseen (w Shruti Rajagopalan and Ajay Shah). 37. The Forgotten Greatness of PV Narasimha Rao — Episode 283 of The Seen and the Unseen (w Vinay Sitapati). 38. The Life and Times of Montek Singh Ahluwalia — Episode 285 of The Seen and the Unseen. 39. Why Freedom Matters -- Episode 10 of Everything is Everything. 40. Who gains from the new Maternity Benefit Act Amendment? — Devika Kher. 41. Here's What's Wrong With the Maternity Benefits Act — Suman Joshi. 42. The Right to Property — Episode 26 of The Seen and the Unseen (w Shruti Rajagopalan). 43. Fixing Indian Education — Episode 185 of The Seen and the Unseen (w Karthik Muralidharan). 44. Women at Work — Episode 132 of The Seen and the Unseen (w Namita Bhandare). 45. The Loneliness of the Indian Woman — Episode 259 of The Seen and the Unseen (w Shrayana Bhattacharya). 46. Ibn-e Safi on Amazon. 47. Suyash Rai Embraces India's Complexity — Episode 307 of The Seen and the Unseen. 48. Personal Libraries -- Rakhshanda Jalil's book collection. 49. Charles Dickens, Mills and Boon, Georgette Heyer, Barbara Cartland, Jean-Paul Sartre, James Hadley Chase, Northrop Frye and TS Eliot. 50. Exile and the Kingdom -- Albert Camus. 51. Waiting for Godot -- Samuel Beckett. 52. The Art of Translation — Episode 168 of The Seen and the Unseen (w Arunava Sinha). 53. The Life and Times of Jerry Pinto — Episode 314 of The Seen and the Unseen. 54. Danish Husain and the Multiverse of Culture — Episode 359 of The Seen and the Unseen. 55. Ranjit Hoskote is Dancing in Chains -- Episode 363 of The Seen and the Unseen. 56. Sara Rai Inhales Literature — Episode 255 of The Seen and the Unseen. 57. Raw Umber : A Memoir -- Sara Rai. 58. The Death of Sheherzad -- Initizar Husain (translated by Rakhshanda Jalil). 59. Leo Tolstoy and Fyodor Dostoyevsky. 60. Drown -- Junot Diaz. 61. Mehroom -- Raman Negi. 62. Hindi Nationalism -- Alok Rai. 63. Saare Jahaan Se Achha -- Rakesh Sharma speaks to Indira Gandhi. 64. Premchand on Amazon and Wikipedia. 65. The Nature and Purpose of Literature -- Premchand's presidential address at the First All India Progressive Writers' Conference, 1936. 66. The Progressive Writer's Movement. 67. Kashi Ka Assi — Kashinath Singh. 68. Patrice Lumumba. 69. Testaments Betrayed -- Milan Kundera. 70. Hum Jo Tarik Rahon Mein Mare Gae -- Faiz Ahmad Faiz. 71. The Tragedy of Our Farm Bills — Episode 211 of The Seen and the Unseen (w Ajay Shah). 72. Aag Ka Dariya (River of Fire) -- Qurratulain Hyder. 73. Rahman Abbas on Amazon, Wikipedia and Twitter. 74. Tambih -- Shahryar. 75. Bol -- Faiz Ahmad Faiz. 76. Hum Dekhenge -- Faiz Ahmad Faiz. 77. Hum Dekhenge -- Faiz. 78. Krishan Chander, Qurratulain Hyder and Ismat Chugtai. 79. Rekhta. 80. The Paradise of Food -- Khalid Jawed (translated by Baran Farooqi). 81. Sturgeon's Law. 82. Imposter Syndrome. 83. 'How We Spend Our Days Is How We Spend Our Lives' -- Amit Varma. 84. Pride and Prejudice -- Jane Austen. 85. Mirza Ghalib on Rekhta. 86. Faiz Ahmad Faiz on Rekhta. 87. Mujhse Pahli Si Mohabbat Meri Mahbub Na Maang -- Faiz Ahmad Faiz. 88. Hindostan Hamara -- Edited by Jan Nisar Akhtar. Amit Varma and Ajay Shah have launched a new video podcast. Check out Everything is Everything on YouTube. Check out Amit's online course, The Art of Clear Writing. And subscribe to The India Uncut Newsletter. It's free! Episode art: ‘Change' by Simahina.

This week is part two of The Bermuda Triangle. We will debunk some myths, and Rowan will tell us a tale.We talk about some theories related to the Bermuda Triangle and why they may or may not hold water (see what we did there)SourcesWikipediahttps://en.wikipedia.org/wiki/Bermuda_Trianglehttps://en.wikipedia.org/wiki/Carl_Wilhelm_Scheelehttps://en.wikipedia.org/wiki/Manganesehttps://en.wikipedia.org/wiki/Proteushttps://en.wikipedia.org/wiki/Nereushttps://martinifisher.com/2023/10/04/the-old-man-and-the-sea-the-mythology/https://en.wikipedia.org/wiki/Rockin%27_Around_the_Christmas_Tree#:~:text=6%20References-,Original%20recording%20by%20Brenda%20Lee,was%20only%2013%20years%20old.NOAAhttps://oceanservice.noaa.gov/facts/bermudatri.htmlHistory Channel https://www.history.com/topics/folklore/bermuda-triangleNYTimeshttps://archive.nytimes.com/www.nytimes.com/fodors/top/features/travel/destinations/bermudaandcaribbean/bermuda/fdrs_feat_29_8.html?n=Top/Features/Travel/Destinations/BermudaNatGeohttps://www.nationalgeographic.com/premium/article/bermuda-triangle-mystery-disappearancePopular Mechanicshttps://www.popularmechanics.com/science/environment/a39750723/what-is-the-bermuda-triangle/https://www.popularmechanics.com/science/a43827267/bermuda-triangle-mystery-solved-says-scientist/Energy 5https://energy5.com/the-bermuda-triangle-conspiracy-or-coincidenceTravel Channelhttps://www.travelchannel.com/interests/haunted/articles/the-mysteries-of-the-bermuda-triangleMarine Biohttps://www.marinebio.org/creatures/mysteries/ocean-mysteries-the-bermuda-triangle/Wiley Online Libraryhttps://onlinelibrary.wiley.com/doi/abs/10.1111/j.1559-3584.1974.tb03689.xDiscover Magazine https://www.discovermagazine.com/planet-earth/the-bermuda-triangle-what-science-can-tell-us-about-the-mysterious-oceanSpacehttps://www.space.com/bermuda-triangle-in-space.htmlEricEdhttps://eric.ed.gov/?id=EJ758450AChttps://en.as.com/latest_news/has-the-mystery-of-the-bermuda-triangle-been-solved-n/‘The Hollow Men' by T.S. Elliothttps://www.lcsnc.org/site/handlers/filedownload.ashx?moduleinstanceid=19495&dataid=32553&FileName=The%20Hollow%20Men%20by%20T.%20S.%20Eliot.pdfLibrary of Congresshttps://blogs.loc.gov/headlinesandheroes/2023/01/the-mysterious-disappearance-of-ghost-ship-carroll-a-deerings-crew/Boater Examhttps://www.boaterexam.com/blog/bermuda-triangle-theories/New York Timeshttps://archive.nytimes.com/www.nytimes.com/fodors/top/features/travel/destinations/bermudaandcaribbean/bermuda/fdrs_feat_29_8.html?n=Top/Features/Travel/Destinations/Bermuda#:~:text=The%20early%20origin%20of%20the,known%20as%20the%20Sargasso%20Sea.CNN.comhttp://www.cnn.com/2011/TRAVEL/05/31/sea.legends.bermuda.triangle/index.htmlBermuda Triangle Centralhttps://bermudatrianglecentral.blogspot.com/2010/08/rosalie.html

Emma Stone and Yorgos Lanthimos talk about their award-winning film Poor Things, based on Alasdair Gray's novelJodie Comer is a new mother struggling to survive after an environmental catastrophe in another new film The End We Start From – Samira Ahmed talks to its director Mahalia Belo. The new joint artistic directors of the Royal Shakespeare Company Tamara Harvey and Daniel Evans have announced their inaugural season of productions – including a stage version of Hanif Kureishi's Buddha of Suburbia and Northern Ballet's Romeo and Juliet. And Jason Allen-Paisant who's won this year's TS Eliot Prize for Poetry, for his work Self Portrait As Othello.Presenter: Samira Ahmed Producer: Eliane Glaser

Join Rajiv Malhotra at Sanskrit Bharati USA, Washington, as he unravels the distortion of Sanskrit Non Translatable. Discover the significance of preserving and preaching the non-translatable aspects of Sanskrit. Explore the transformative influence of Sanskrit on American literature, delving into its impact on TS Eliot and why he needed to reaffirm his Christian beliefs. Snakes in the Ganga - http://www.snakesintheganga.com Varna Jati Caste - http://www.varnajaticaste.com The Battle For IIT's - http://www.battleforiits.com Power of future Machines - http://www.poweroffuturemachines.com 10 heads of Ravana - http://www.tenheadsofravana.com To support Infinity Foundation's projects including the continuation of such episodes and the research we do: इनफिनिटी फ़ौंडेशन की परियोजनाओं को अनुदान देने के लिए व इस प्रकार के एपिसोड और हमारे द्वारा किये जाने वाले शोध को जारी रखने के लिए: http://infinityfoundation.com/donate-2/ --- Support this podcast: https://podcasters.spotify.com/pod/show/rajivmalhotrapodcast/support

The names of Jeffrey Epstein's associates are likely to be published today, after a judge in the US ordered the release of court documents. Epstein took his own life after he was accussed of sexually abusing and trafficking underage girls. Names connected to him have previously been anonymised as John or Jane Doe; but now around 170 people, mostly men, will have their association with the former financier made public. Joan Smith, journalist and author, and Georgina Calvert-Lee, an equality lawyer at Bellevue Law, tell Emma Barnett what the list will mean.Lavinia Greenlaw is one of the country's leading poets and has now published a selected edition of her work, covering three decades of writing. She tells Emma about her new role as poetry editor at Faber, the first woman to hold the position. She is now the custodian of a back catalogue that includes TS Eliot, Seamus Heaney and Ted Hughes, and the gatekeeper for aspiring poets of the next generation.It is ten years since journalist Alison O'Reilly revealed that up to 796 babies were buried in a mass, unmarked grave in the grounds of a former mother and baby home in Galway in Ireland. The Irish government has promised compensation but none has been paid out. Is this now about to change? Alison joins Emma to discuss the latest developments.And how far would you go to help a friend? In Lindsay Duncan's new drama, Truelove, on Channel 4, a drunken reunion at a funeral leads a group of friends to make a pact: they will support each other in assisted dying rather than let a friend suffer alone. Lindsay tells Emma how a thriller starring a cast in their 70s and 80s is turning the police procedural on its head.Producer: Hannah Sander Presenter: Emma Barnett

Sandman is one of the most highly lauded comic runs to have ever been published, what can we take from it for our games? Pook and Adam discuss mood, inspiration, and TS Eliot in this edition of Reality Deviant Book Club. The Annotated Sandman, which was a late 90s/early 00s passion project to capture as many internal connections and external references as possible, issue by issue. TXT archive from an earlier version of the website Vertigo released their own very expensive series with the same name, with "proper" annotations, but... using the power of the early internet to situate and discover the series' intertextuality felt a lot more magical. --- Send in a voice message: https://podcasters.spotify.com/pod/show/mage-the-podcast/message

Jesus, the glory of God and the glory of Israel, is also the ultimate prophet who proclaimed God’s judgment on the nation for its sins and rejection of Him. - SERMON TRANSCRIPT - Turn in your Bibles to Mark 13. You can also refer to Matthew 24. I'm going to be leaning on both of the chapters but mostly walking through Mark 13, as we begin to look at a topic that theologians call eschatology or the study of end times or last things. In 1925, the American poet TS Eliot wrote his masterpiece entitled The Hollow Men. It was a reflection of his generally gloomy outlook on the direction of human history after the devastation of World War I. That terrible so-called “War to End All Wars” left permanent scars in the minds and hearts of many. Pictures of bleak battlefields that were stripped of all trees, all vegetation, all life, looking more like a moonscape which had been pounded by artillery for years. Deep craters, mud and death everywhere. TS Eliot looked at that, he looked at human history and he wondered bleakly where it was all heading. In the poem he spoke of men with heads filled with straw, men without eyes groping through a valley with dying stars, in which little by little all energy just seems to leak out or drain out slowly from the universe until nothing is left. The poem ended famously with these words, “this is the way the world ends.” “This is the way the world ends, not with a bang but with a whimper.” That's TS Eliot's opinion or poetic prophecy. But it's just, in my opinion, another example of the fascination that human beings have with where this is all heading. Where are we going in all of this and more specifically with the conceptions of the end of the world? Doomsday scenarios, apocalyptic visions, dystopian societies clawing out some existence on a dying planet after World War III has wiped out most of the human race or some other such thing. It says in Ecclesiastes 3:11, “God has set eternity in the hearts of men, but they cannot fathom what God has done from beginning to end.” We have a sense of a movement towards something but we don't know what it is. We can't figure out where we've come from. We don't really understand the history that leads up to this, and we don't know ... even James says, what's going to happen tomorrow? But we have a fascination in it. We're interested in it. In our culture, especially movie makers cash in on this kind of thing. They depict earth in its final stage after some thermonuclear holocaust, like in the movie “Planet of the Apes” or “Dr. Strangelove” or others. Or perhaps a pandemic which wipes out all of earth's population, such as in the movie “I Am Legend.” Or some kind of ecological disaster, climate change, global warming, or some kind of solar flares like in “2012” or “The Day After Tomorrow.” Or a blight that kills all vegetation except corn, that’s “Interstellar.” Or even alien invasions, that's “The War of the Worlds”, or conquest by artificial intelligence robots, “The Matrix." I'm sure I've missed a few of the ways that the world ends. How exactly will the world end and how will we know when it's coming? Is there anything we can do about it? These are questions that burn in the hearts of normal people, and they burned in the hearts of the disciples of Jesus as well. These are the questions that Jesus Christ seeks to answer in Mark 13 and also Matthew 24 and 25. One of the key issues He brings up is, what are the signs by which we can see the impending end of the world as it approaches? Jesus amazingly begins, in the account we're going to look at today, Mark 13: 1-13, by talking about things that will happen commonplace in every generation and are no certain signs of the immediate end of the world. But in the midst of it ... as we're going to talk about next week more especially, is the central purpose of history, the unfolding of history, and that is the proclamation of the gospel to the ends of the earth. The unfolding of uncertain signs that are true in every generation is a matrix or a canvas on which the painting, the masterpiece of the spread of the Gospel ... or what we call the external journey, goes on. Today we begin a fascinating and vital journey into true prophecy, not the prophecy of movie makers or of American poets, but the prophecy that flows from the mind of God. The only one who really knows the future is the sovereign God who decrees it. God is sovereign and therefore when He tells us what's going to happen, we need to listen. I. Christ’s Shocking Prediction It begins with Christ's shocking prediction there in Jerusalem, in Mark 13:2; "Not one stone here will be left on another. Every one will be thrown down." We need to understand the significance of this moment. We get it more clearly in the Gospel of Matthew, at the end of Matthew 23 and on into 24. As Jesus has finished his words of judgment, his seven woes on the scribes and Pharisees and condemns them, then the glory leaves the temple. In the Old Covenant, the glory cloud represented the presence of God, the special presence of the omnipresent God with his people, the Jews. God's glory cloud entered the tabernacle when Moses had finished constructing it. The glory cloud entered the tabernacle and filled it, symbolizing the special presence of God there in the tabernacle. So also, centuries later when Solomon completed the construction of his temple, the glory cloud entered the temple and filled it. But sadly, tragically, when the Jews forsook the true God, the only God, for idols and did this over centuries, the glory cloud departed from the temple. Ezekiel saw it in Ezekiel chapter 10, "He beheld the glory," called sometimes the “Shekhinah” glory. You're not going to see that word but it just means the dwelling glory of God. The dwelling glory departing the temple because of Israel's great wickedness and idolatry, the glory leaving the temple. That rendered the temple really nothing more than a empty or desolate pile of stones, which then the Gentiles were about to flood in and destroy, the Gentiles being the Babylonians at that point. In the kindness of God, a remnant of Jews ... a very small remnant compared to the original population that entered the Promised Land, 42,000 came back and were given permission by their Gentile overlords to rebuild a smaller version of the temple, which they did. The story is told in Haggai and also in Ezra and Nehemiah. But now in Matthew 23 and 24 the true glory of God, the dwelling glory, the incarnate glory of God leaves the temple. He walks out because the Jews have officially rejected him from being their Messiah. In Matthew 23, seven times He says, "Woe to you scribes and Pharisees, you hypocrites." He condemns them. They are spiritual leaders and representatives of the Jewish nation. Jesus said in Matthew 23, "They sit in Moses's seat so you must obey them." They do represent the law of God, but they were deeply corrupted men. They were whitewashed tombs that looked beautiful on the outside, but inside full of dead men's bones and everything unclean. As Jesus says in Mark 12, "They devour widows' houses and for show make lengthy prayers." That's who they were. It culminates with these devastating words in Matthew 23:37-39, "Oh Jerusalem, Jerusalem, you who killed the prophets and stoned those sent to you, how often I've longed to gather your children together as a hen gathers her chicks under her wings, but you were unwilling. Behold, your house is left to you desolate." This is an incredibly important statement. Behold, look, your house is left to you desolate ... an important word. "I tell you, you will not see me again until you say, 'Blessed is he who comes in the name of the Lord.” In Matthew 24:1 and also in Mark 13, Jesus then left the temple, He walks out. It's not just the actions, it's the words and what He says, "Your house is left desolate. It's empty because I'm walking out. I'm not coming back until you say, 'Blessed is he comes in the name of the Lord.'" So out He goes, it's a hugely significant moment in redemptive history. Jesus is the ultimate prophet from God. He is the one who has been sent. After all these other servants have been sent and have been mistreated and killed, then the the absentee owner of the vineyard sends His son. But they reject him and they are conspiring to kill him, so therefore Jesus is leaving. He's departing and Israel's house, the temple is going to be left desolate. That is vacant, empty, stripped of glory. Why? Because He is leaving and He is the incarnate glory of God. Hebrews 1:3, “the Son is the radiance of God's glory in the exact representation of His being.” The glory cloud symbolizes Jesus. Jesus is the glory of Israel. He's the glory of God, and He's leaving because of Israel's wicked unbelief. They had rejected Jesus. They would officially do it at his trial. But they had already made the decision that if anyone declared that Jesus was the Messiah, they'd be cast out of the synagogue [John 9]. They've rejected him and out He goes. The glory departed the temple. Indeed, Jerusalem itself will be nothing more spiritually than an empty, vacant set of piles of stone, ready again for the Gentiles to come in and destroy. That's what's going on. At this moment the disciples who frequently weren't on message ... Do you get that sense? They're frequently just missing what's happening. They represent us. They come up at that moment, and one of them in particular just can't get over how beautiful the temple is. Look at verse 1, “As Jesus was leaving the temple one of his disciples said to him, ‘Look, teacher, what massive stones, what magnificent buildings.’" This is really remarkably poor timing but it’s significant as well. Herod's temple was indeed an impressive temple. Some of those stones were truly massive. Josephus, the contemporary Jewish historian a generation later from Jesus, tells us that some of the stones were as large as 45 feet long, 12 feet high and 18 feet in width. That's a single stone. Approximately 1.5 million pounds, astonishing. Furthermore, the building itself was lavishly beautiful. King Herod was a vicious, wicked tyrant. He was the one that ordered the slaughter of the newborns in order to kill Jesus after He was born. He's just a terribly wicked man. But he thought to ingratiate himself to his people by adorning the temple with stones of marble and with a lot of gold and other glitter. It was rather a very impressive building. Human beings in general marvel at human achievement. We get blown away by what humans can do and humans can do amazing things, created in the image of God. But from the Tower of Babel, then through Nebuchadnezzar gloating over Babylon ... “this great Babylon that I've built for my own glory and display of my splendor”, et cetera, we are drawn in and amazed at human achievements. God is not. Stephen says in Acts 7, quoting the scripture, “God says, ‘Heaven is my throne and the earth is my footstool. What kind of house will you build for me? Where will my resting place be? Has not my hand made all these things and so they came into being?’" God's not impressed. God instead yearns for a people characterized by brokenhearted humility and faith and repentance. That's what He's yearning for, and the Jews did not have it. So Jesus makes this shocking prediction, verses 1-2, “As Jesus was leaving the temple one of his disciples said to him, “'Look teacher, what massive stones, what magnificent buildings.’ ‘Do you see all these great buildings?" replied Jesus, ‘Not one stone here will be left on another. Every one will be thrown down.’" "God …yearns for a people characterized by brokenhearted humility and faith and repentance." Jesus frequently used object lessons, pointing to things, “Look at it”. But this is very much the topic. They were the ones calling his attention to the stones, to the temple, that's what they're talking about. “Do you see them? Look at all these great buildings.” I don't know whether his hand swept over the temple complex itself or the entire city. As you know historically, the whole thing was going to be destroyed, not just the temple. So it could be He was talking about the entire city of Jerusalem, as He wept over Jerusalem, as He lamented over Jerusalem, but specifically the topic there was the temple. Either way, these words would have been shocking to these Jewish disciples. Every stone placed on top of another will be toppled down. This entire place will be leveled. It's going to be raised. Humanity in pride builds upward and goes lofty and high. Like in Isaiah 2, these lofty towers and these cedars of Lebanon and all this rising up, it's just a symbol of human pride. Like the Tower of Babel, God casts it downward. This is nothing less than the prediction of the total destruction, not just of the temple I believe but of the entire city of Jerusalem. That prediction would be fulfilled a generation later in 70 AD. Josephus, a contemporary at that time, a Jewish historian, tells the story of the destruction of the city of Jerusalem in the year 70 AD. It was the decisive event of the first Jewish-Roman war. It was followed by the fall of Masada three years later in 73 AD. The Roman Army was led by the future Emperor Titus. It besieged and conquered the city of Jerusalem, which had been occupied by zealous Jewish defenders, zealots, since the year 66 AD. For four years they had held out. Jerusalem is notoriously difficult to conquer, very difficult, it was easy to defend. Therefore frequently what would happen is, when the Gentiles like the Babylonians or the Romans would finally topple the city, they would be so filled with rage at how difficult it had been that they took it out on the defenders and on the city and that's what they did. Despite the fact that Titus wanted the temple preserved, they didn't. They burned it to the ground and they were determined, the Romans were, filled with rage, to remove even foundation stones so that it couldn't even be seen that there'd ever been a city there. The Romans did this kind of thing. It's the fulfillment of Jesus's words, just vindicating him as an accurate and faithful prophet of God. The spiritual significance is this, Israel had rejected God, so God had rejected Israel. Ezekiel 16 poignantly portrays a spiritual marriage between God and Jerusalem, his love relationship with Jerusalem and through Jerusalem, the people of Israel. But they had betrayed that love and had been spiritually unfaithful to God, spiritually adulterous through idolatry and wickedness. Despite his incredible patience, He swore that He would level it by means of a Gentile nation. This is his regular pattern. He said it in the Song of Moses in Deuteronomy 32, before Israel even entered the Promised Land, "I'm going to make you angry by those who are not a nation. I'll make you envious by a nation without understanding." He's clearly predicting Gentile destruction of the Jews if they do not keep the laws of God. Again and again, that's what God did. He would raise up Gentile armies who would come in and trample his people. In this case it was the Romans. He would pour out wrath on the Jewish nation and it began what Jesus called “the times of the Gentiles.” Luke 21:24, “Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled.” We're in those times now, “the times of the Gentiles.” What does that mean? It's a shift in the focus of God. First, God would give up the Jewish nation to Gentile armies to be trampled by the Romans. Then He would pour out his grace and mercy on the elect among the Gentiles all over the world to the ends of the earth, and rescue them from every tribe and language and people and nation. He would graft them into a cultivated olive tree, a Jewish olive tree, deriving nourishing spiritual sap from the patriarchs from the Jewish heritage, so we become sons and daughters of Abraham. Meanwhile, Israel would be experiencing a hardening in part; in every generation, some Jews believing in Jesus, but for the most part not. Until we're told a mystery at the end of time when God will turn the Jews back to himself through faith in Christ and be saved, so all Israel will be saved. That's the whole story of “the times of the Gentiles”, and part of it includes Gentile domination of the city of Jerusalem. This is the prediction of “the times of the Gentiles”, the destruction of the temple. It is also spiritually significant because it signals absolutely the end of animal sacrifice and the end of the Jews' ability to perform the Old Covenant. It's physically impossible for them to do. The destruction of the temple clearly means an end to animal sacrifice. The Old Covenant has come to an end, and now Jesus's death on the cross fulfilled the animal sacrificial system. Once He died on the cross, Hebrews 8:13 says that that old system, that Old Covenantal system was obsolete and aging and would soon disappear. The writer, writing clearly before the destruction of the temple is predicting, I believe there and in Hebrews 8:13, the destruction of the temple, It would disappear, you wouldn't see it at all. The moment Jesus died, the curtain in the temple was torn in two from top to bottom, signaling the end of animal sacrifice. The Jews should have known at that point, the priests should have all repented and come to Christ. There would have been no need for the temple to be destroyed. It would have been a Christian church. It would have been a symbol of the Old Covenant animal sacrificial system that has now been fulfilled in Jesus. But they had, through unbelief and hardness of heart, reestablished animal sacrifice, sewed up the curtain that was torn in two from top to bottom, reestablished all that. So God had to shut it down, and He did it by the Romans. "The destruction of the temple clearly means an end to animal sacrifice. The Old Covenant has come to an end, and now Jesus's death on the cross fulfilled the animal sacrificial system." The Jews cannot obey the law of Moses. Please do not say there is a spiritualized Judaism in which the animal sacrifice is not important. How could anyone ever say that? Read the first five books of Moses. There's an entire book, Leviticus, devoted to animal sacrifice from beginning to end. It is essential to the Jewish religion and it cannot be done. Even more later when the Muslims built the Dome of the Rock there, one of their sacred pilgrimage sites at the end of the 7th century. So Jesus makes the prediction, "Not one stone here will be left on another. Every one will be thrown down." [Mark 13:3-4] II. The Stunned Questions We have this stunned questions by the disciples in private. As Jesus was sitting on the Mount of Olives opposite the temple, Peter, James, John and Andrew asked him privately, "Tell us, when will these things happen and what will be the sign that they are all about to be fulfilled?" That's a simpler version of the more extended question he asks in Matthew 24:3, "When will this happen?" This being, not one stone left on another. "What will be the sign of your coming and of the end of the age?" It's asked in private on the Mount of Olives, across the Kidron Valley. They're up on the mountain, they can look down over the temple. I'm sure they could look down over the city of Jerusalem when they're sitting there privately. The disciples must have certainly been stunned and troubled by Jesus's prediction. They still fully expected that Jesus, the son of David, would just be another David, and that He would reign on a physical throne in Jerusalem and that animal sacrifice would continue, because they really didn't understand the need for his own blood to be shed for their sins—that the blood of bulls and goats could never take away sin that was waiting for the incarnate son of God to die. It was essential for their salvation. They didn't understand that. They were picturing Jesus in a palace of cedar, on a throne of gold, ruling over the Gentile nations. The idea that those Gentile nations would gain military ascendancy over Jerusalem and destroy it, would have been anathema to them. They would have hated it. They didn't understand any of these things. The key inner circle, Peter, John, James and Andrew, approached Jesus privately while He's sitting on the Mount of Olives. This probably was very wise. If the population in general had heard what Jesus was teaching here, they would not have taken it well. They're coming privately and they're asking for an explanation. Undoubtedly they could look down over the temple and over Jerusalem while this is going on. Because it's on the Mount of Olives, some scholars call this the Olivet Discourse, especially the longer version in Matthew 24 and 25, or sometimes the Little Apocalypse. In Matthew's Gospel, these three questions and Jesus's answer to them are woven together in a rather complex tapestry. What are the three questions? Question number one, "When will this happen?" Namely, the destruction of Jerusalem and of the temple. Number two, "What will be the sign of your coming?" The word “coming” is “parousia,” meaning the Second Coming of Christ, which they could not have fully understood. But certainly the parables Jesus tells in Matthew 24 and 25 will prepare them for the parousia, the coming. He also must have already been teaching, though I'm sure they didn't understand, "What will be the sign of your coming?" Then of the end of the age, the question of the end of the world. These are the three questions in Matthew 24:3. It's not as clear in Mark 13, but they're woven together. The complexity of Mark 13 and of Matthew 24 and 25 is to try to figure out what He's talking about at any moment. Is He talking about the destruction of Jerusalem? Is He talking about the end of the age? Is He talking about the Second Coming? What is He talking about and how do we understand that? As they go on, the questions go much bigger than just the destruction of the temple. They're thinking about everything. "Where is all this heading? If the temple gets destroyed, what's next? Where are we heading?" Jesus's answer I do believe does include the events connected with the destruction of Jerusalem in 70 AD by the Romans. But it goes beyond and extends to the entire age, right to the end of the world. So therefore I believe aspects of what Jesus says in Matthew 24 and in Mark 13 have yet to be fulfilled. They're still in front of us. For me an interpretive key on eschatology from Matthew 24:37 is, “As it was in the days of Noah, so it will be at the coming of the son of man.” If I could just keep it simple; as it was, so it will be. We get recurring themes. You get the theme of the holy place like the tabernacle, the temple destroyed, rebuilt, and then this recurring theme, the abomination of desolation, which we'll talk about in the new year. On the teaching on the Antichrist, in 1 John 2:18 it says, “You have heard the Antichrist is coming and even now many Antichrists have come.” What that means is, there's lots of lesser Antichrists that come that do dress rehearsals of the final Antichrist. But there is an Antichrist coming, so that's what I would say. Also the destruction of Jerusalem in 70 AD is a foretaste of a final and full destruction that is yet to come. III. The Warning Against Spiritual Deception Jesus begins his answer in verses 5-6. He begins with a warning against spiritual deception. In verses 5-6 Jesus answered, "Watch out that no one deceives you. Many will come in my name claiming I am he and will deceive many." The danger in every era is false teachers and false Christs. It's the single greatest threat to the church, greater than worldliness, greater than persecution, is false doctrine. So false teachers are going to come in every generation. One of the great hallmarks of many ... not all but many cult leaders is eschatological focus, a sense of the imminent end of the world and that they themselves are the key leader that God has sent for the people at this end of the world time. It's happened again and again and again. It's a fascinating study of these kinds of cult leaders that claim themselves the key leader and that the end is imminent. The Zwickau Prophets during the Reformation were like that. The Millerites in the 19th century, they led into the Jehovah's Witnesses that made predictions of the end of the world that did not come true. The Branch Davidians in Waco, Texas and all that, making all of these kinds of ... It happens again and again and Jesus warns. He doubles down in verses 21 and 22, "At that time if anyone says to you, look, here is the Christ, or look, there he is, do not believe it. For false Christs and false prophets will appear and perform signs and wonders to deceive even the elect, if that were possible." We'll talk more about that in time. I'm not getting to that today. I am mentioning it because it connects with this idea of false teachers that come and give false doctrine, and that culminates in the Antichrist himself who will be able to work great signs and wonders. He’s called the “man of lawlessness” in 2 Thessalonians 2:9-11. The Antichrist was coming, the final one. The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders and in every sort of evil that deceives those who are perishing. They perish because they refuse to love the truth and so be saved. For this reason, God sends them a powerful delusion so that they will believe the lie. He allows the Antichrist to work miracles. Jesus says, "To deceive even the elect, if that were possible." But it's not possible because you are forewarned in the scripture. You're told ahead of time this is going to happen, so you're ready. You should take this seriously, this idea of a world leader who can do signs and wonders and miracles. Get ready and tell your children and tell your grandchildren ... and if you live long enough, tell your great-grandchildren so they'll be ready. Because there will be a generation whose eternal salvation depends on knowing these truths. Forewarned is forearmed, Mark 13:23, “So be on your guard, I've told you everything ahead of time. Now we have the convulsions of a hate-filled dying world in verses seven and eight. When you hear of wars and rumors of wars, do not be alarmed. Such things must happen but the end is still to come. Nation will rise against nation and kingdom against kingdom. There will be earthquakes in various places and famines. These are the beginning of birth pains.” IV. The Convulsions of a Hate-Filled, Dying World Here we have the wickedness of humanity continuing and unfolding, wars and rumors of wars, empires rising and falling. Human beings, with no love for God and no love for each other, violating overtly the two Great Commandments, will continue to hate and plunder and kill each other. That's human history and to some degree you could argue it's one of the reasons for history. We wanted an education at the Tree of the Knowledge of Good and Evil. This is what evil looks like. God is drawing it out and showing it to us, so we can see how awful it is. Then He mentions the physical convulsions of planet Earth, ecological disasters. He calls it famines and earthquakes. After Adam's sin, God cursed the ground because of him. It would produce thorns and thistles for him. We know from Romans 8 and from personal experience that the curse went beyond just the harvest of thorns and thistles from the ground. It extends to every area of physical life here on earth. Romans 8:20-22 makes it plain that God has cursed planet Earth because of human sin. Earth's ecology, God subjected the Earth's ecology to cycles of death and destruction and vanity. Earthquakes and famines that Jesus mentions, are just evidences of God's curse on the Earth. In every generation earthquakes and famines ... and other natural disasters like hurricanes and tornadoes, floods, tsunamis, mudslides, plagues, et cetera, display that the natural order has been cursed because of human sin. It's going to continue and Jesus says vaguely, "In various places." It's just going to happen in various places. He's not trying to be specific. He's saying, this is what life's going to be like. It's going to continue like this. These are what I would call non-specific signs. Is there any generation since Jesus in which there weren't famines and earthquakes and nations rising against nation and wars and rumors of wars? Every generation, there's no specificity to it. It's just general, but that's what life's going to be like. Jesus calls them the beginning of birth pains. He uses this language in John 16, also Romans 8:22 says, “The creation has been groaning as in the pains of childbirth right up to the present time.” Jesus talked about the anguish of his own disciples. The anguish they would have when they would see him arrested, beaten and crucified but then on the third day raised to life, He likens it to birth pains. In John 16:21-22, "A woman giving birth to a child has pain because her time has come. But when her baby is born, she forgets the anguish because of her joy that a child is born into the world. So it is with you. Now is your time of grief, but I will see you again and you'll rejoice and no one will take away your joy." That's talking about his own resurrection, which is a foretaste of the New Heaven and New Earth that's coming, but the process before is birth pains. Jesus says this, "All of the rending and convulsion of planet earth is the beginning of birth pains but the end is yet to come," He's saying. Now, that is very hopeful, isn't it? If you look at John 16, Jesus says, "It's going to be painful for a while, but after that you're going to have joy and no one will take away your joy.” Lasting eternal undimmed joy will never happen in this world but it will happen in the world to come, where there'll be no more death, mourning, crying in pain. That's what Jesus's resurrection is pointing toward. In the meantime, there is the convulsions and the pain of labor, giving birth to something joyful afterwards. "Lasting eternal undimmed joy will never happen in this world but it will happen in the world to come, where there'll be no more death, mourning, crying in pain. That's what Jesus's resurrection is pointing toward." V. The Costly Growth of a Living Kingdom In the middle of all of this is, the real point of it all, and that is the costly growth of the kingdom of God. History has a purpose and the purpose is the salvation of sinners out of every tribe and language and people and nation. That's the reason for all of it. Wars, rumors of wars, famines and earthquakes, that's just the matrix of it or the blank canvas on which the real masterpiece is being painted. What is that real masterpiece? It is the spread of the gospel from Jerusalem through Judea and Samaria to the ends of the earth, saving people for all eternity. Look what He says about that costly growth of a living kingdom. Mark 13: 10 is the thesis verse. We're going to spend a whole week on it, God willing, next week, verse 10, “And the gospel must first be preached to all nations.” It's amazing this word “gospel", right in the midst of all this darkness and sorrow and misery, is good news. The good news is Jesus Christ. Jesus is the gospel. Jesus is the good news. Salvation through faith in Christ is the gospel. It is the good news. This good news must be preached to all nations in the midst of all these convulsions. The entire Gospel of Mark has been about understanding that gospel, that good news. Mark 1:1, “The beginning of the Gospel of Jesus Christ or about Jesus Christ, the son of God.” These prophecies that Christ gives here in Mark 13 are incredibly sad and heavy and dark. "Not one stone left on another. Every one of them thrown down. Wars, rumors of wars, famines and earthquakes in various places, sorrow, destruction and death." Yet, Jesus hopefully calls them birth pains and what's being birthed is a perfect people of God redeemed from every tribe, language and people and nation through the blood of Christ, through faith in Christ, and a new heaven and new earth, which will be drawn out of this present cosmos through fire ... Peter tells us in 2 Peter 3, into perfection. That's what we're heading toward. Mark 13:10 is the centerpiece of all this, the kingdom of Christ is going to spread through the world through the proclamation of a verbal gospel, the Gospel. It's not random suffering for no purpose, rather, God is orchestrating these birth pains to end in eternal joy and glory. The suffering of the messengers of that gospel is clearly predicted. The suffering of the messengers, it's a laborious, a painful journey that the church has to go on. Look at Verse 9-13, “You must be on your guard. You will be handed over to the local councils and flogged in the synagogues. On account of me, you will stand before governors and kings as witnesses to them, and the gospel must first be preached to all nations. Wherever you are arrested and brought to trial, do not worry beforehand about what to say, just say whatever is given to you at the time, for it is not you speaking, but the Holy Spirit. Brother will betray brother to death and a father his child. Children will rebel against their parents and have them put to death. All men will hate you because of me, but he who stands firm to the end will be saved.” Jesus warns us, his followers, again and again, as the world hated him, it's going to hate us. It's going to hate Christians as well, and that hatred is actually going to increase. It's going to be greatly ramped up into the world. The persecution on the messengers of the gospel will be both informal and formal. Informally, family members and friends will betray and hate Christians. Verse 12, “Brother will betray brother to death and a father, his child. Children will rebel against their parents and have them put to death.” This is utterly heartbreaking. You look at Verse 12 and you're like, what would that actually mean for those people, to have those closest to you hate you and turn you over to death because they hate Jesus? That's how bad it's going to get, the betrayal. But the persecution will also be formal. It will involve synagogues, religious tribunals, governmental agencies, governors and kings and emperors and presidents and supreme courts, and all these formal tribunals that the messengers of the gospel are going to get hauled in front of. This has been a repeated scene in twenty centuries: the messenger hauled up in front of the authorities giving an account. It happens again and again and again. The Apostle Paul, the last third of the book of Acts is that; Paul on trial, Paul on trial, Paul on trial. They're standing before either religious tribunals or governmental inquiries, etc. Bottom line, all of that is going to culminate in the hatred of the Antichrist, when he controls the government of the entire world and uses his supernatural powers to seek to eradicate the church of Jesus Christ, precipitating the Second Coming of Christ I believe. So that tribunal aspect is going to keep coming and the persecution is going to get worse and worse. Summed up in Verse 13, “everyone will hate you.” It seems to me like American evangelicals need to understand, we're not going to win a popularity contest. We need to understand the truth. The more that our surrounding culture digresses from biblical Christianity, the more they're going to hate us. We need to be aware of that. That doesn't mean every single person will hate. There will be unconverted elects who will eventually cross over from death to life. But in general, the world's evaluation of Christians will be fiercely negative. In the middle of all of that persecution and tribunals and all of that, will be the powerful equipping by the Holy Spirit. The promise of the Spirit as power to witnesses. Acts 1:8 says, “You will receive power when the Holy Spirit comes on you and you'll be my witnesses in Jerusalem, Judea, Samaria, to the ends of the earth.” We need the Spirit's power. The tribunals will be terrifying. The synagogues and the religious councils and the governors' courts and all of that, it's going to be terrifying. We're going to in our flesh, quake and melt in front of it. But we'll be positioned to be witnesses to them [verse 9], to preach the gospel [verse 10]. Jesus speaks of the violence of the persecutions. It says that they'll be betrayed by family members to death, to execution. But before that execution happens, the martyrs die, they speak words of witness. The blood of martyrs is seed for the church. They powerfully speak words of witness empowered by the Spirit of God. He says, "Don't worry ahead of time what to say, for the spirit will tell you what to say at that time." Some of the greatest statements in church history have been made by martyrs on trial. They could never have written that material ahead of time. The Holy Spirit knew what to say through them. A very good example of this is in Acts 4 when Peter and John were arrested for doing a miracle and they're brought before the Sanhedrin, and they are so filled with the Holy Spirit and they are absolutely fearless. They say, "If we are hauled in front of this tribunal and asked to give an account for a miracle done to a cripple, then know this, you and all the people of Israel, it is by the name of Jesus Christ of Nazareth whom you crucified, by whom God raised from the dead, that this man stands before you healed. He is the stone you builders rejected, which has become the capstone. Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved." Wow, where did that come from? The Holy Spirit came on them. It says, when they saw the courage, the boldness of Peter and John and realized that they were unschooled ordinary men, they're just regular people, they were astonished and took note that these men had been with Jesus. Stephen's whole speech was saturated with the Spirit of God. Also, Polycarp's courageous message when they burned him at the stake in Smyrna at the end of the first century. Felicitas, the Roman noble woman said, "While I live, I shall defeat you and if you kill me, I shall defeat you even more." It's one of my favorite statements ever in church history, “you can't win,” something like that. “There's no way you can win. If you let me go, I'm going to keep preaching the gospel. I'm going to keep winning disciples. If you kill me, then things really take off.” Awesome. Jan Hus said, "What I proclaim with my lips, I now seal with my blood." Martin Luther, though he was not martyred, he thought he was going to be martyred just like Jan Hus. He said, "Here I stand; I can do no other.” Courageous, bold. Do not worry ahead of time, the Holy Spirit will come on you at that trial of faith. The increase of persecution will be a severe test of nominal Christians, people who aren't serious. They're in the habit of going to church but they're not really Christians. The fires of persecution will weed those people out. In Matthew 24:10 it says, “At that time, many will turn away from the faith and betray and hate each other.” So they're apostates. The increase of wickedness, it says, will cause people's hearts to grow cold. Natural affections will be replaced by animal-like instincts. The survival of the fittest [Matthew 24:12] because the increase of wickedness, the love of most will grow cold. True Christians can never fall away from Christ. But in the Parable of the Seed and the Soils, there is that stony ground that springs up. But when heat comes, when trouble or persecution comes because of the Word, they quickly fall away. Jesus gives a warning to all of his true followers, he who stands firm to the end will be saved. You have to stand firm in your faith through all that persecution. That's Mark 1-13. VI. Applications Let's take some applications now. First and foremost, it's simple, come to Christ. Come to Christ. There is macro-eschatology, the big story of the world. But then there's your eschatology, do you know how much longer you have to be alive? Do you know when you're going to die? That's the end of your time here on earth. Do you know when that is? No one knows. All of this wickedness and convulsions and famines and earthquakes and wars and rumors of wars, all of that is caused, the Bible says, by sin. There is one and only one remedy, and that is the blood of Jesus Christ shed on the cross. Flee to Christ while you can. You don't know how long you have. You've heard the Gospel here this morning. All you need to do is repent of your sins, turn away from your sin and trust in Christ and you'll be forgiven. You'll be forgiven. So come to Christ, come to Christ for salvation. If you're a Christian, come to Christ for wisdom. I love what Peter, John, James and Andrew do. They didn't understand and they came to Jesus privately and said, "Explain it." Just like with the parables, Jesus gives them the secrets. The knowledge of the secrets of the kingdom of God has been given to you but not the outsiders. He'll tell you what you need to know. If you want to know things about the future, come to Christ and ask and He'll tell you the Scripture by the Spirit. He's not going to tell you more than the Scripture but the Scripture says everything you need. So come to Christ for wisdom and expect it in the Scriptures by the Spirit. Then, understand the direction of history. History has a direction. It has a purpose. This is not random sorrow and destruction like there's no purpose at all. No, there's a purpose to everything. History has a direction. Revelation 21, the second to last chapter of the Bible, in verses 6 and 7 Jesus said, "I am the Alpha and the Omega, the beginning and the end." History has a journey. It's a story being unfolded and Jesus is that story. “I am the Alpha, I am the first letter and I'm the Omega, I'm the last letter. The beginning and the end.” Then He says, "To him who is thirsty, I'll give to drink without cost from the spring of the water of life. He who overcomes will inherit all this. I will be his God and he will be my son." That's the purpose of history, salvation. Come to Christ and drink. Come to Christ and drink, and never think that history is spinning out of control. God is sovereign. He is on his throne. When the so-called eternal city Rome fell to the vandals in the 5th century, many Christians thought it was the end of the world but it wasn't. When the Muslims swept across North Africa, destroying lots of good churches ... and then swept across the Strait of Gibraltar and conquered all of Spain. Then when they swept up into France in the 8th century, many thought it was the end of the world, but it wasn't. When the Vikings were pillaging and ravaging monasteries and churches all throughout the Northern part of Europe and then on into Russia and even down into the Mediterranean and all that, people begged God, deliver us from the fear of the Norsemen. They thought it was the end of the world, but it wasn't. When Mongol warriors extended the largest contiguous empire that had ever been ... coming in from the Asian steppes and no band of Christian knights could defeat them, and they just won battle after battle after battle, many thought it was the end of the world, but it wasn't. When the Black Death swept across Europe and killed a third of the population ... and all of their good luck charms and all of their incantations and all of that stuff could not drive it away. They really thought everyone's going to die of this disease. The end of the world is imminent, but it wasn't. When the capital of the Eastern Roman Empire, Constantinople, finally fell in the 15th century because of a new invention, cannons with gunpowder ... and the Muslim banners fluttered over Eastern Orthodoxy, over the most significant site of Eastern Orthodoxy. The backdoor to Europe was finally thrown open it seemed to Turkish invasion, many thought the end of the world was imminent, Martin Luther did, but it wasn't. The 20th century dawned with a war to end all wars and millions died in that senseless conflict. When European poets said, “I see the lights of humanity extinguished all over Europe and we shall not see them lit again in our lifetime.” Then twenty years later, an even worse war came with an even more terrifying scourge, Nazism, subjugating one nation after another. It seemed they could never be defeated. Many thought the end of the world was imminent, but it wasn't. So also Communism when it spread from one country to the next, the dominoes were toppling in Southeast Asia and Sub-Saharan Africa and Latin America and all kinds of places ... and it was godless atheism and openly hostile to the church, many thought the end of the world was imminent, but it wasn't. Now there will come a time, the end of the world will come but God is sovereign over all these things. In every one of these cases, the church continued and even flourished. Nothing can stop the spread of the Gospel of Jesus Christ. So let's rest assured in that and realize what our calling is. Our calling is to be holy and to spread the gospel. Close with me in prayer. Father, we thank you for the time we've had to begin this study in eschatology, in Mark 13. I thank you for the themes that Jesus lays out and He tells us very clearly ahead of time what's going to happen. Lord, continue to strengthen us for our mission in this world, that we'll be courageous and clear and bold, and unafraid of what's happening with governments, unafraid what's happening with natural disasters, knowing that we will suffer. It's not going to be painless but we know also all of it has a glorious purpose. We thank you in Jesus's name. Amen.

This is a free preview of a paid episode. To hear more, visit andrewsullivan.substack.com(The main Dish and VFYW contest are taking a break for the holiday; we'll be back with full coverage on December 1st. Happy Thanksgiving!)Matthew is a writer and philosopher. He's currently a senior fellow at UVA's Institute for Advanced Studies in Culture and a contributing editor at The New Atlantis. His most famous book is Shop Class as Soulcraft: An Inquiry Into the Value of Work. He also has an excellent substack, Archedelia.This episode was recorded on October 17. You can listen to it right away in the audio player above (or on the right side of the player, click “Listen On” to add the Dishcast feed to your favorite podcast app). For two clips of our convo — the antihumanism of Silicon Valley, and the obsession with kid safetyism — pop over to our YouTube page.Other topics: Matthew's birthplace in Berkeley; his dad the physics professor and jazz player; his mom the New Age “seeker type”; Matthew taken out of school at age 10 for five years to live in an strict ashram and travel to India; he left to join “the great bacchanal” of high school where he “didn't learn much”; did unlicensed electrical work and studied physics in college; he believes bureaucracy “compromises the vitality of life”; Hannah Arendt; Tocqueville; Christopher Lasch and the close supervision of kids' lives; Johan Huizinga and the spirit of play; Oakeshott's metaphor of a tennis match; Enoch Powell; behavioral economics; William James; Nudge and choice architecture; Kant; TS Eliot; Nietzsche; gambling addiction and casino manipulation; Twitter and “disinformation”; self-driving cars; plastic surgery; kids and trans activism; the Nordic gender paradox; nationalism; why the love of one's own is suspect on the political left; how “diversity is our strength” decreases diversity; Hillary's “deplorables”; Matthew's book The World Beyond Your Head: On Becoming an Individual in an Age of Distraction; brainy people not understanding practical ones; knowledge workers threatened by AI; the intelligence needed in manual work; why Americans are having fewer children; liquid modernity; the feminization of society; Bronze Age Pervert; Ratzinger; Matthew's recent conversion to Christianity; and gratitude being the key to living well.Browse the Dishcast archive for another convo you might enjoy (the first 102 episodes are free in their entirety — subscribe to get everything else). Coming up: Cat Bohannon on Eve: How the Female Body Drove 200 Million Years of Human Evolution, Jennifer Burns on her new biography of Milton Friedman, McKay Coppins on Romney and the GOP, and Alexandra Hudson on civility. Please send any guest recs, dissent and other comments to dish@andrewsullivan.com.

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Dr. Bev Kaye is recognized, internationally, as one of the most knowledgeable and practical professionals in the areas of career development and employee engagement/retention. She has won five lifetime achievement awards for her work and, today, we have the pleasure of talking to her about:- Talent mobility- The importance of unpacking and anchoring experiences- Acknowledging and learning from mistakes- How to facilitate safety and growth, as a leader- Why external validation can be lackingAs Bev shares and T.S. Eliot said, "The sad thing is to have the experience and miss the meaning." Slow down and listen to this episode. You won't be sorry!---Dr. Beverly Kaye is recognized internationally as one of the most knowledgeable and practical professionals in the areas of career development and employee engagement/retention. Her contribution to the field of engagement and retention includes the Wall Street Journal bestseller, Love ‘Em or Lose ‘Em: Getting Good People to Stay, which is now in its 6th edition. Her recent books in the career development field include Up is Not the Only Way and Help Them Grow or Watch Them Go, which provided overwhelmed managers with a way to blend career conversations into their everyday routines. In 2018, ATD honored Beverly Kaye with their Lifetime Achievement Award recognizing "her advanced knowledge and extensive practice across the talent development field." In 2018, ISA awarded Dr. Kaye their Thought Leadership Award for her body of work in the support of work-related learning and performance. In 2019, IMS awarded Dr. Beverly Kaye its Lifetime Achievement Award for her contributions to the field of career development and employee engagement. In 2019, the Best Practice Institute awarded Beverly Kaye with the Lifetime Achievement Award based on her significant contributions as a founder of the field of career development. In 2022, i4CP awarded Beverly Kaye their 2022 Industry Legend Award in appreciation of her outstanding contributions and commitment to the field of human resources and leadership.To learn more about Bev and her work visit bevkaye.com or connect with her on LinkedIn.

Today is a day of invitations and explorations.   Throughout the day, during the service and beyond, we are invited to observe the Children's Sabbath, a day inspired by the Children's Defense Fund, when faith groups celebrate childhood and tune into the concerns of children, youth, and families.  We will celebrate our children in a few ways:  To begin, we remember the children of the previous generation in this altar frontal made by Grace Cathedral's young people ~25 years ago.  And we celebrate our own childhood by tapping that quiet compass within us.  Later, during the offertory, some of our young people will present their Creation-tide-artwork.  And at coffee hour today, our youth program welcomes you to a screening of the film of their social justice youth pilgrimage to the American South last summer.   Today's invitation in the children's sabbath is about more than demonstrations though;   like a wedding banquet, this invitation is to witness and to welcome new life in love.  Walter Brueggemann wrote, in the presence of God, (we) are visited, “with the freedom of God, so that we are unafraid to live in the world, able to live differently, not needing to control, not needing to dominate, not needing to accumulate, not driven by anxiety.”1   This is the joy described of childhood, but also the life possible when we are present to God.  It's the sort of freedom of perspective and grounded joy found in TS Eliot's poetic imagery.  With the drawing of this Love and the voice of this Calling, TS Eliot wrote, We shall not cease from exploration.  And the end of all our exploring  Will be to arrive where we started  And know the place for the first time.   Through the unknown, unremembered gate  When the last of earth left to discover  Is that which was the beginning.   At the source of the longest river  The voice of the hidden waterfall And the children in the apple-tree . . .   Not known, because not looked for  But heard, half-heard, in the stillness Between two waves of the sea.  Quick now, here, now, always--  A condition of complete simplicity  Today, when we mark the children's sabbath, we take this day of rest and restoration, of union with God . . . to realize the divine in our youngest . . . to focus on children, and to find the simplicity of the Great Commandment, to love them as ourselves . . .  In a time of anxiety . . . this stillness . . . to climb the apple tree, to stand between the waves, to find the center point, can seem as out of reach as our own childhood.  Yet, in a time of brutal war, amid cascading atrocities, of unrelenting bad news and the seeming disintegration of the ground beneath us, we need this stillness, this union with God, more than ever.   Our practice and our readings today show us a way forward.  “When the people saw that Moses delayed coming down from the mountain, the people gathered around Aaron, and said to him, “Come make gods for us, who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him.”  With Moses gone a moment too long, God's people decided to count on a more expedient deity . . .    This part of the Exodus story with its sense of remove from God, is the story of our search for easy replacements and is evidently as old as human history . . .   We look for easy idols of course, and we become, as TS Eliot wrote, distracted from distraction by distraction.2  Between the Israelites distraction and God's response, Moses stood in the breach . . . between what is wrong and what is just, we too are called, to enter the gap and to speak for those who cannot – to find a way to make things right.   Today's children's sabbath serves as an alternative to the Golden calf distractions that take us away from the life we are called to join.   The sabbath invites us to begin listening for God's guidance for the nurture of children, to understand their challenges, and to discern actions to empower, protect, and seek justice for all children, youth, and families.      Marian Wright Edelman, the founder of The Children's Defense Fund made our call as Christians clear, writing this,  Let the little children come unto me and forbid them not, for such is the kingdom of heaven, Jesus said.  He did not say let only rich or middle-class white children come.  He did not say let only the strapping boys but not the girls come.  He did not say let only the able-bodied children come.  All the children He bade come.  He did not say let all my children or your children or our friends' children or those in our families and neighborhoods and who look and act and speak like us come.  He did not say let only the well-behaved nice children come or those who conform to society's norms.  He did not say let a few, a third, half, or three fourths come – but all.  Jesus said let the little children come and forbid them not, for such is the kingdom of heaven.  The Kingdom of Heaven.  We have been hearing a lot about it in Matthew these past few weeks, and the parable today takes what seems a heavy turn.  There was conflict between Jesus and the religious leaders of the time, and a growing threat from Rome.  But Matthew's Gospel points to a much higher order conflict as well— humanity's most vexing tension – seen in Exodus and again in Matthew today – our default to try to live without God.   In this parable of invitations-ignored-and- scorned, Jesus refers to our invitation to life with God together, especially in these most challenging times.   Another part of the TS Eliot poem Little Gidding reminds us why we do this in a faith community:   If you came this way,  Taking any route, starting from anywhere, At any time or at any season,  It would always be the same: you would have to put off sense and notion. You are not here to verify, Instruct yourself, or inform curiosity  Or carry report. You are here to kneel.  We came here to kneel, and on this Children's Sabbath, the creaks our bodies feel when we lower ourselves, may be become aches not for the needs of our own bodies, but those of children and youth in this country and around the world.   We pray for the underrepresented, the marginalized, orphans, the overlooked, the undervalued and underserved, the misunderstood children of our time.   We pray for the immediate cessation of violence on all children around the world, at and within our borders as well, and we pray for policies that ensure children's security and safety, for their wellbeing, hope and joy, for their part in God's creation, their part in the building of God's vision for the world.  And finally, we pray that from God's invitation we might open our hearts further to discern the needs of the children in our community and beyond.  “When God wants an important thing done in this world or a wrong righted, Edmond McDonald wrote, “God goes about it in a very singular way.  God doesn't release thunderbolts or stir up earthquakes.  God simply has a tiny baby born, perhaps of a very humble home, perhaps of a very humble mother.  And God puts the idea or purpose into the mother's heart.  And she puts it in the baby's mind, and then – God waits.  The great events of the world are not battles and elections and earthquakes and thunderbolts.  The great events are babies, for each child comes with the message that God is not yet discouraged with humanity but is still expecting goodwill to become incarnate in each human life.”  Children remind us of the goodness and hope promised in our faith life, and our faith life w God gives us all we need to bring about the world our children need and deserve.  United with God, fed at this table, we have all we need to change the world beyond these walls.  And then . . . our invitation tells us,   We shall not cease from exploration And the end of all our exploring  Will be to arrive where we started  And know the place for the first time.   Amen.   

We meet artist Sophie von Hellermann (b. 1975, Munich) at her studio in Margate, as she created brand new paintings for her Frieze London 2023 solo booth with Pilar Corrias Gallery. It's an epic installation including a giant hand-painted mural alongside a new series of Margate-themed paintings.Dreamland, Margate's iconic funfair, is the inspiration behind a new body of work, featuring carousels, Ferris wheels and soothsayers. Opening in 1870 as a ‘pleasure garden' set within the coastal resort of Margate, where the artist lives and works, Dreamland has become a symbol of classic British seaside culture: bawdy revelry, tongue-in-cheek humour, decaying grandeur and sepia-tinted sentimentality.Bringing the funfair to the art fair, von Hellermann builds a carnival populated by a menagerie of characters from literature and popular culture: bathers frolic, seagulls swoop across swirling, Turner-esque skies, and lovers embrace in shadowy corners of the Victorian seafront shelter where TS Eliot wrote his classic work, The Waste Land (1922). Unburdened by the gravities of everyday life, Dreamland's thrill-seekers begin to sprout wings, or career off into new phantasmic landscapes. In one painting, a group ride tiny cups down an eerie, rainbow-hued river; elsewhere a visitor to a house of mirrors dances and flirts with his own reflections.As in Jean-Honoré Fragonard's The Swing (1767–8), a painting that epitomises the playfulness and joie de vivre of its era, von Hellermann deliberately reclaims a host of clichés associated with pleasure, frivolity and a temporary loss of control. In her rapidly executed tableaux, von Hellermann fuses the trivial and the grandiose, playing with traditional rules of seriousness and propriety in painting. Sophie von Hellermann's paintings recall the look of fables, legends, and traditional stories that are imbued with the workings of her subconscious rather than the content of existing images. Her romantic, pastel-washed canvases are often installed to suggest complex narrative threads. Von Hellermann applies pure pigment directly onto unprimed canvas, her use of broad-brushed washes imbues a sense of weightlessness to her pictures. Von Hellermann's paintings draw upon current affairs as often and as fluidly as they borrow from the imagery of classical mythology and literature to create expansive imaginary places. In subject matter and style, von Hellermann tests imagination against reality. Sophie von Hellermann (b. 1975, Munich) received her BFA from Kunstakademie, Düsseldorf and an MFA from Royal College of Art, London. She lives and works in London and Margate, United Kingdom.Follow @SophieVonHellermann and @PilarCorriasView the works: https://www.pilarcorrias.com/art-fairs/22-frieze-london-2023-sophie-von-hellermann-dreamland/and visit Frieze London until Sunday 15th October. Sophie's solo is located at Booth A23. Hosted on Acast. See acast.com/privacy for more information.

Good News: Wonderful news about the strong growth of solar panel installation around the world, HERE. The Good Word: A thought-provoking quote from T.S. Eliot. Good To Know: A fun bit of state-name trivia… Good News: Cheaper Tuberculosis tests are coming! Link HERE. Wonderful World: Explore the wonder of the city of Seoul in the […]

Attempt to instruct a group of 12-year-old kids about the importance of duty, honor, perseverance, and friendship by means of a lecture, and the most likely result will be glazed eyes and tuned-out ears. If instead of a lecture, however, the lesson began with, “There once was a tiny creature called a Hobbit, whose name was Frodo. He had hairy feet and a magic ring, and whenever he put that ring on his finger, he'd disappear. But each time he put the ring on, the Ring exercised a dark power over him and attracted the attention of the Dark Lord Sauron. . .”  That story, the plot of J.R.R. Tolkien's The Lord of the Rings, is more likely to capture the attention and the imagination of kids, as it has tens of millions before them. And, along the way, they'd learn about duty, honor, perseverance, and friendship. This is the power of great stories.  The best stories are not merely well told, they also wrestle with ultimate ideas. Tolkien remains popular today because his stories stand the test of time. They stand the test of time because they engage with us at the deepest levels of the human condition.  More than 2,000 years ago, Damon of Athens wrote, “Give me the songs of a people, and I care not who writes its laws.” Christian musician and novelist Andrew Peterson has said, “If you want someone to hear the truth, you should tell them the truth. But if you want someone to LOVE the truth, you should tell them a story.”  The power of storytelling should come as no surprise to Christians. After all, Jesus told lots of stories. So have Christians throughout history.  Tolkien and T.S. Eliot were two writers from the last century who exemplify the importance of stories. Because of the success of the Lord of the Rings films, Tolkien is better known today than Eliot, but Eliot stands shoulder to shoulder with Tolkien in terms of literary output and genius. Eliot's poem “Hollow Men,” concludes with these better known, haunting lines: “This is the way the world ends/not with a bang but a whimper.” Eliot's melancholy poem “The Lovesong of J. Alfred Prufrock,” which is still read by most college students, captures the despair of modern man facing this broken world without God. In many ways, Eliot was that modern man isolated, spiritually lost, despairing.  A decade or so after he wrote “Prufrock,” Eliot's life and art was transformed when he converted to Christ. He went on to write magnificent religious poetry, such as “Ash Wednesday” and The Four Quartets. For a time, his work even crossed over into pop culture. For example, his book of whimsical verse, Old Possum's Book of Practical Cats, became the smash-hit Broadway musical Cats.  Chuck Colson often said that “politics is downstream from culture.” That isn't always the case, but it often is. This is why great storytellers and poets like Tolkien and Eliot continue to have such an impact on hearts and minds. Their work goes on to inspire.  In fact, a simple way Christians can impact culture is by simply sharing good stories with those around us. We may not be a Tolkien or an Eliot, but we can know and recommend their works. And we can tell the real-life stories of Christian heroes like William Wilberforce and Dietrich Bonhoeffer, of the incredible conversions of St. Augustine and Chuck Colson, and of the work of the Christian heroes of today who love God   and neighbor by feeding the hungry and clothing the naked while enduring hardships and persecution.  We should share these stories because like all good stories do, they ultimately point hearts and imaginations to the Greatest Story of All.  For more resources to live like a Christian in this cultural moment, go to breakpoint.org.  This Breakpoint was originally published 1.3.17. 

Good News: The UN has added dozens of sites to the list of World Heritage places around the world, Link HERE. The Good Word: A wonderful quote from T.S. Eliot. Good To Know: A quick bit of trivia about the United States… Good News: Members of UK’s Parliament are using mindfulness and meditation to help […]

Good News: The State of California is suing Big Oil firms, Link HERE! The Good Word: An important reminder on the power of travel, from T.S. Eliot. Good To Know: A fun little fact about the United States! Good News: Scientists have created a vastly better palm oil alternative! Link HERE. Wonderful World: Check out […]

Are you prepared to have your understanding of the political right stretched and reshaped? That's precisely what our conversation with Mac Manus, a lecturer at the University of Michigan and author of The Emergence of Post-Modernity, promises to deliver. The episode explores the influence of key figures such as Nietzsche, Jordan Peterson, and Ludwig von Miesse on right-wing thought, unraveling the complexities of political ideologies. Mac's unique insights from his forthcoming book, The Political Right and Inequality, form the foundation of our discussion as we traverse the realms of political overlaps, libertarianism, socialism, and the rise of populism.In our deep dive into the ideological world of right-wing intellectual thought, we explore the allure of authoritarian figures, the emergence of post-modernity, and the role of conservative intellectuals in U.S. politics. We venture into the anti-abolitionist movement in the U.S., the shaping influence of the billionaire class on libertarianism, and the nuanced relationship between libertarianism and socialism. We also tackle the controversial critique of Christianity by Nietzsche, shedding light on his views about truth, power, and status. Our conversation aims to challenge preconceptions and provoke thought.We wrap up our enlightening exchange by examining the appeal of hyper-conservative theories, the contemporary influence of right-wing intellectuals, and the impact of figures like Dugin and Adrian Vimule on the political right. We discuss the potential consequences of unchecked populism and the necessity of fostering dialogue between the Left and Right. We shed light on the legacy of conservative thinkers like TS Eliot, Dostoyevsky, Nietzsche, and Burke as we advocate for a considered response to figures more serious than Ben Shapiro, Mark Levin, and James Lindsay. This episode is a must-listen for anyone seeking a deeper understanding of the nuances of political thought and the ideological landscape that shapes our world. Support the showCrew:Host: C. Derick VarnAudio Producer: Paul Channel Strip ( @aufhebenkultur )Intro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesArt Design: Corn and C. Derick VarnLinks and Social Media:twitter: @skepoetYou can find the additional streams on Youtube

Good News: Using satellites to generate solar power for use on Earth is getting closer to reality, Link HERE. The Good Word: A lovely quote from T.S. Eliot. Good To Know: An astonishing set of facts about Alaska… Good News: The State of California is taking Big Oil to court! Link HERE. Wonderful World: Get […]

Podboss Colin Parker joins Dan and James to discuss 1993!TS Eliot is Colin's Korean War. Loooootta friars in the jungle! Check out our Frankenstein's Jukebox Host Picks Playlist on Spotify!Listen to our songpromises and other stuff Dan has done on Soundcloud!A huge thanks to amazing artist Kelp Rabbit for our logo! Check out her store for earrings, t-shirts, and more amazing designs!We're a proud part of the Scavengers Network! Check out the site for loads more podcasts from indie creators! 

Episode: 2792 Glorious revolutions - which we see only after they've passed.  Today, silent revolutions.

Can you understand a novel - or a life - before you know how it ends?Looking for a link we mentioned? It's here: https://linktr.ee/philosophyforourtimesFrom Beethoven's 5th to Batman, Harry Potter to Hamlet, we want and expect satisfying endings that tie up loose ends and provide resolution. But real life doesn't often come tied up so neatly. Relationships and careers often evolve in tangled confusion with transitions that can leave messy legacies. And, as TS Eliot said, often things end "not with a bang but a whimper." Is it that our stories and narratives are in error, or the way we run our lives? Academy award nominee David Hare, critically acclaimed writer Janne Teller and director-producer Sophie Fiennes talk endings. Hosted by Barry Smith, Director of the Institute of Philosophy.There are thousands of big ideas to discover at IAI.tv – videos, articles, and courses waiting for you to explore. Find out more: https://iai.tv/podcast-offers?utm_source=podcast&utm_medium=shownotes&utm_campaign=after-happily-ever-afterSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Why do some incredibly talented individuals never reach their full potential? In today's episode, we dive into the fascinating life of Ezra Pound, a true genius in the realm of language and literature, yet somehow failing to make the lasting impact of his contemporaries like TS Eliot or WB Yeats. We'll explore the idea I call "the curse of genius" and how Pound's obsession with power and acknowledgment may have held him back from greatness.Join me in this thought-provoking exploration of Ezra Pound's life and career, from his influential role as an editor and promoter of other poets, to his controversial leanings toward fascism later in life. We'll seek to understand the man behind the poetry, the impact he had on the world of arts and letters, and the lessons we can learn from his story for our own personal endeavors and for recognizing the pitfalls that can accompany great talent and ambition.Chapters:(00:01:21) - Pound's Curse(00:05:28) - What Happens When You Aim for Influence?(00:08:58) - Let the Chips Fall Where They MayOther Life✦ Subscribe to the coolest free newsletter in the world and I'll send you all of my private book highlights. https://otherlife.co✦ Join the Other Life community (free) https://otherlife.co/joinIndieThinkers.org✦ If you're working on independent projects, join the next cohort of https://IndieThinkers.org

Episode: 2560 Hybrid cars and T. S. Eliot's fourth tempter — understanding what was there all the time.  Today, hybrid cars -- and the fourth tempter.