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Plato's most popular dialogue, The Republic, as read by Doug McLeod. Presented by ejunto.org. The Republic by Plato presented by ejunto.org
とても独特なイントネーションで知られる方言「熊本弁」。今では死語になった言葉や、熊本の地元の人が聞いても突然笑いが出る言葉など、約100語をランダムに抜粋致しました。更に、実践編として旅行中の会話を熊本弁と英語とジョイントして、面白いトーク番組に！！※姉妹サイト：「THE ROSETTA STONE（www.dandl.co.jp）」、「PodcastLife（www.podcastlife.net）」、「Podcast1592（www.podcast1592.net）」も宜しくお願いします！！

■松島観光ホテル岬亭　提供　www.misakitei.co.jp
熊本弁講座 with English／PODCASTLIFE
Curatorial and historical analysis of portraiture, historical events, and historical figures. Audio Profiles from the National Portrait Gallery, Smithsonian Institution
The Religions of the Ancient Mediterranean podcast explores social and religious life in the Greco-Roman world, especially early Christianity including the New Testament. Half-hour episodes are released bi-weekly from September to June (with a summer break in July and August). These episodes are not scripted; they are edited versions of improvised lectures from point-form notes. Religions of the Ancient Mediterranean » Podcast
Podcasteando@castellano, el primer proyecto mundial de promoción de música de bandas poco conocidas y disqueras independientes. Comenzamos por Latinoamérica, expandiéndonos hacia Europa. Transmitido también en alemán :: Auf Deutsch unter www.Gepodkast.tk :: Podcasteando: Música Indie Latina
Type a description you would like potential listeners to see when viewing your podcast listing in iTunes. Dining Train Podcast 飲食快車
The first ever location based comedy - a parody of museum & gallery tours, which follows the listener into the real world. With your host, the inimitable Byron Frump. The Invisible Tour Guide

DR og TV 2 har besluttet at sende et stort fælles indsamlingsprogram lørdag 27. august til fordel for de mange millioner nødlidende i Østafrika. Kim Bildsøe Lassen og Jes Dorph-Petersen er værter i programmet, der sendes fra UNICEF's bygninger i København direkte på DR1 og TV 2. DR

Class on Journey to Reality - Chapters Seven and Eight on Participation and the Bible

OrthoAnalytika

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Welcome to OrthoAnalytika, the podcast of Fr. Anthony Perkins and St. Michael Ukrainian Orthodox Church in Woonsocket, RI. This is where Fr. Anthony shares the Good News of Salvation through Christ and His Church by posting homilies, analysis, and interviews. He has a diverse background, a big smile, and lots of enthusiasm. See www.stmichaeluoc.org and www.orthoananlytika.org for more information and content.

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Today Fr. Anthony covers Chapters Seven and Eight from Dr. Zachery Porcu's Journey to Reality, "The Life of the Church" and "The Bible and the Church." Enjoy the show! +++ Journey to Reality Chapters Seven and Eight You are What You Do (Including Eat) 10/29/2025 As creatures, we were made malleable. It was built into our design so that we could grow towards perfection eternally. While this is a characteristic of the entire cosmos – and every member of it – it has a special purpose for us. We are the shepherds, farmers, and priests of the cosmos. The system is designed so that as we become better, we are able to shepherd or grow the cosmos from one made good – that is to say made both beautiful and beneficial into one that is even better; that is to say even better and more beneficial. This malleability is built into us. Alas, we have left our true home, so that malleability leads to malformation. Let's talk about the malleability. The way Dr. Porcu puts it is that we become what we do. Much of my own work reflects on the way our rituals form us. These rituals are embedded within a culture, and living within that culture shapes us into members and bearers of it. A few weeks ago, we talked about how we live in a materialist, secular, and consumerist culture. Living in it means that we automatically participate in its rituals. These develop within us a certain way of thinking, acting, and relating to other people, God, and our environment. How could it not? The unfortunate thing for us is that our primary culture is imperfect and reifies its imperfections into our way of being. I propose that the answer is not really to actively oppose it – as in some kind of culture war – because doing so before we break out of its conditioning is just going to ingrain its patterns more deeply into our hearts. Rather, we must find a new way of living. This new way of living should come with its own rituals that will gradually get enough traction to lessen the hold that the majority culture has on us and replace it with its own. To the extent that we must participate in the old rituals, we should reframe our participation in a way that resonates with our new life rather than our old one. We have to give them new meaning, so that, eventually, even these old ways of doing things can work with our new rituals to deepen the hold that our new way of life has on us and on our minds and how we relate to God, other people, and the environment. Some rituals, such as pornography, fornication (i.e., sex outside marriage), and driving slowly in the left-hand lane on the expressway, cannot be redeemed and so they have to be avoided. It will take discernment to figure out how to best engage in this process, so this way of life should involve developing a community that is all focused on the same sort of new life. Now let's go through chapter seven, "The Life of the Church." Quotes for discussion: "[Y]ou don't have to do anything, but if you want to become something, you have to participate in it." (77) "Sacramentally, the purpose of attending church services is to participate in a higher spiritual reality." (70) "[N]othing is 'just' physical. Objects and actions have intrinsic, spiritual meaning. Everything is participatory… [I]f the physical and the spiritual can't be separated, then imitation is always participatory. … You can't participate in something physically without also participating in its spiritual meaning." (72) "[As Orthodox Christians, our] goal is to imitate, and therefore participate in, a spiritual reality through the physical ritual. And the spiritual reality that sacramental Christians are trying to imitate through their liturgy is nothing less than heaven itself…. This is why sacramental Christians call their liturgy the "Divine Liturgy." To participate in it is also to participate in the exact same cosmic liturgy that the angels perform around the throne of God…. [W]hen you step into a sacramental church space that's Class on Journey to Reality - Chapters Seven and Eight on Participation and the Bible 44:56
Luke 16:19-31 Fr. Anthony reflects on the parable of the Rich Man and Lazarus, revealing how our blindness—born of sin and a materialist worldview—turns the world and one another into mere commodities. Yet when we learn to see with love and humility, tending creation as God's garden, we rediscover beauty, grace, and the feast of life already set before us. ---- The Gospel of Lazarus and the Rich Man Homily – gardening in love It is hard for us to live the way we should. From our time in Eden to now, we have failed, and the consequences to our hearts, our families, and our world have been disastrous. The world groans in agony. One of our challenges is that we do not see things as they really are. We do not see their beauty and we do not see how they are connected. Instead of seeing things as both intrinsically good and perfectible, we evaluate them based on what they mean for us; what we can get from them. We see through a mirror dimly, in part because of our personal sin, and in part because our corporate worldview is fallen. The two work together to blind us to the world and opportunities for grace. There is this idea that cultures that do not have a word for something, say for instance a specific color, then they cannot see it. Their visual system will receive the requisite frequencies for that color, but it will not match any concept within their minds, so it either gets mislabeled or simply missed altogether. This was certainly the case with the Rich Man in today's parable – somehow he missed seeing Lazarus and the opportunity for grace a relationship with him would have provided. Moreover, he and his community – here represented by his brothers – had missed the point of the entire religion that they claimed to be a part of. And Abraham says that even a great miracle – a man rising of a man from the dead – would not be enough to restore their sight. Humility is the root virtue of discernment; and in humility, we have to take it as a given that we are in may ways just like the Rich Man. And I say take it as a given, because if it is true, then we will automatically mislabel – in this case meaning justify – our misperceptions and the gaps in our vision. The Rich Man missed the purpose of his riches and his calling to serve the man at his doorstep; more than that, he missed the very purpose of his life; the thing he was put on this earth to do. We are like Him and his brothers – and we claim to know the truth of the resurrection. The Rich Man and his brothers had the same calling that all of us have. This is the calling given to us at the beginning; we talked about this yesterday. We were designed – made as God's imagers - to bring out the best in everything and everyone; to heal those that are hurt and to build up those who are already well towards perfection. But instead of this, our fallen materialist worldview and our sin combine, for example, to get us to think of things as objects and ourselves as consumers. We want to know what we can use things for and what we can get out of people. One of the results of this is that our souls are starving from - a lack of grace. We feast sumptuously on commodities, but cannot see the more real and and much more vital meal God has put before us. We feed our bodies, but take no thought of the food required for our souls. Again, let's go back to Adam and Eve. Think of how they fell. One of the ways to understand their fall (from St. Nikolai Velimirovich) is that they turned the thing they were meant to tend – the garden – into a commodity; from something that deserved respect and the greatest of care to something that was useful primarily as food. Even the thing God told them not to eat became a commodity to them: they wanted what it offered. And remember what they learned? That it "tasted good." What a loss. Hear me well: Adam and Eve were meant to eat the things that grew in the garden, but the availability of food was really just a side-effect (what economi Homily - Gardening in Love (The Rich Man and Lazarus) 20:09

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