Podcasts about Augustinian

Vatican Reporter Christopher White has just written book about Pope Leo XIV, our new Holy Father, an American, an Augustinian, from Chicago, from Perú; it's a biography, but it also places Pope Leo in the Context of the Second Vatican Council, the legacy of Leo XIII and especially his predecessor Pope Francis and the synodal church of the last few years, and that was a show to which Chris White had court side front row season tickets and plenty of good stories about, some of which he shares today on Almost Good Catholics. Chris's book Pope Leo XIV, Inside the Conclave and the Dawn of a New Papacy (Loyola Press, 2025). Chris's talk about the Synod in San Francisco, 2024. Here are some earlier episodes of AGC we referred to in this discussion: Sr. Nathalie Becquart, on Almost Good Catholics, episode 36: Quo Vademus? The Pilgrim Church on the Road of Synodality Bp. Athanasius Schneider, on Almost Good Catholics, episode 101: Salve Regina: The Power of the Rosary 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

Vatican Reporter Christopher White has just written book about Pope Leo XIV, our new Holy Father, an American, an Augustinian, from Chicago, from Perú; it's a biography, but it also places Pope Leo in the Context of the Second Vatican Council, the legacy of Leo XIII and especially his predecessor Pope Francis and the synodal church of the last few years, and that was a show to which Chris White had court side front row season tickets and plenty of good stories about, some of which he shares today on Almost Good Catholics. Chris's book Pope Leo XIV, Inside the Conclave and the Dawn of a New Papacy (Loyola Press, 2025). Chris's talk about the Synod in San Francisco, 2024. Here are some earlier episodes of AGC we referred to in this discussion: Sr. Nathalie Becquart, on Almost Good Catholics, episode 36: Quo Vademus? The Pilgrim Church on the Road of Synodality Bp. Athanasius Schneider, on Almost Good Catholics, episode 101: Salve Regina: The Power of the Rosary Learn more about your ad choices. Visit megaphone.fm/adchoices

Vatican Reporter Christopher White has just written book about Pope Leo XIV, our new Holy Father, an American, an Augustinian, from Chicago, from Perú; it's a biography, but it also places Pope Leo in the Context of the Second Vatican Council, the legacy of Leo XIII and especially his predecessor Pope Francis and the synodal church of the last few years, and that was a show to which Chris White had court side front row season tickets and plenty of good stories about, some of which he shares today on Almost Good Catholics. Chris's book Pope Leo XIV, Inside the Conclave and the Dawn of a New Papacy (Loyola Press, 2025). Chris's talk about the Synod in San Francisco, 2024. Here are some earlier episodes of AGC we referred to in this discussion: Sr. Nathalie Becquart, on Almost Good Catholics, episode 36: Quo Vademus? The Pilgrim Church on the Road of Synodality Bp. Athanasius Schneider, on Almost Good Catholics, episode 101: Salve Regina: The Power of the Rosary Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Vatican Reporter Christopher White has just written book about Pope Leo XIV, our new Holy Father, an American, an Augustinian, from Chicago, from Perú; it's a biography, but it also places Pope Leo in the Context of the Second Vatican Council, the legacy of Leo XIII and especially his predecessor Pope Francis and the synodal church of the last few years, and that was a show to which Chris White had court side front row season tickets and plenty of good stories about, some of which he shares today on Almost Good Catholics. Chris's book Pope Leo XIV, Inside the Conclave and the Dawn of a New Papacy (Loyola Press, 2025). Chris's talk about the Synod in San Francisco, 2024. Here are some earlier episodes of AGC we referred to in this discussion: Sr. Nathalie Becquart, on Almost Good Catholics, episode 36: Quo Vademus? The Pilgrim Church on the Road of Synodality Bp. Athanasius Schneider, on Almost Good Catholics, episode 101: Salve Regina: The Power of the Rosary Learn more about your ad choices. Visit megaphone.fm/adchoices

Vatican Reporter Christopher White has just written book about Pope Leo XIV, our new Holy Father, an American, an Augustinian, from Chicago, from Perú; it's a biography, but it also places Pope Leo in the Context of the Second Vatican Council, the legacy of Leo XIII and especially his predecessor Pope Francis and the synodal church of the last few years, and that was a show to which Chris White had court side front row season tickets and plenty of good stories about, some of which he shares today on Almost Good Catholics. Chris's book Pope Leo XIV, Inside the Conclave and the Dawn of a New Papacy (Loyola Press, 2025). Chris's talk about the Synod in San Francisco, 2024. Here are some earlier episodes of AGC we referred to in this discussion: Sr. Nathalie Becquart, on Almost Good Catholics, episode 36: Quo Vademus? The Pilgrim Church on the Road of Synodality Bp. Athanasius Schneider, on Almost Good Catholics, episode 101: Salve Regina: The Power of the Rosary Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

We're joined by Dr. Shane Owens, author of Return to the Heart, for a conversation about one of the Church's most profound and pivotal voices. With an Augustinian pope at the helm, there's no better time to rediscover the spiritual legacy of this great Doctor of the Church—and how his insights can shape our own journey toward God. Show Notes Return to the Heart: The Biblical Spirituality of St. Augustine's Confessions St. Paul Center (@stpaulcenter) Emmaus Road Publishing (@emmausroadpublishing) Dr. Owens Theology (@drowenstheology) The Confessions: Saint Augustine (Translated by Maria Boulding) iCatholic Mobile The Station of the Cross Merchandise - Use Coupon Code 14STATIONS for 10% off | Catholic to the Max Read Fr. McTeigue's Written Works! "Let's Take A Closer Look" with Fr. Robert McTeigue, S.J. | Full Series Playlist Listen to Fr. McTeigue's Preaching! | Herald of the Gospel Sermons Podcast on Spotify Visit Fr. McTeigue's Website | Herald of the Gospel Questions? Comments? Feedback? Ask Father!

Father Robert Prevost, O.S.A., has long been recognized as a bridge builder—a pastor who listens deeply, builds consensus, and seeks unity without imposing authority. In the third and final episode of our first-ever “Inside the Vatican” Deep Dive series on Pope Leo XIV, we follow his extraordinary journey—from his early years as pastor and formator in northern Peru to the chair of St. Peter. Pope Leo's ministry in Peru was marked by his dedication to empowering lay leaders and nurturing vibrant communities amid challenging circumstances. After returning to the United States, he served briefly as provincial of the Augustinians in the Midwest before being elected prior general, leading the order worldwide from Rome for over a decade. During this time, his bridge-building leadership caught the attention of Cardinal Jorge Bergoglio, who would later become Pope Francis. In 2014, Pope Francis appointed Prevost as bishop of Chiclayo, Peru, where he served for eight years. Before ultimately calling him back to Rome in 2023 to lead the Dicastery for Bishops, Francis made him a cardinal and then elevated him to cardinal-bishop—the highest rank in the College of Cardinals—paving the way for his election as Pope Leo XIV. Many pin their hopes on him to renew a polarized church. Studying Robert Francis Prevost—as a priest and canon lawyer, Augustinian prior general, bishop, cardinal, and Vatican prefect—reveals who he has become, what his priorities might be, and how he may choose to lead the Catholic Church's 1.4 billion faithful today. In this episode, you'll hear from: Arthur Purcaro, O.S.A. – Augustinian priest who worked with Pope Leo XIV in Peru and later served on his order's leadership council when Prevost was Prior General. Christopher White – Author of Pope Leo XIV: Inside the Conclave and the Dawn of a New Papacy (Loyola Press, 2025) and former Vatican correspondent for National Catholic Reporter. Emilce Cuda – Argentine theologian and Secretary of the Pontifical Commission for Latin America. Julia Oseka – Student at Saint Joseph's University in Philadelphia and one of the youngest voting members of the Synod on Synodality. Socorro Cassaro Novoa – Lay leader from Monserrate community in Trujillo, Peru, where Pope Leo XIV helped establish the parish and served as first administrator. Nila Ruiz Gonzales – Lay leader from Santa María community in Trujillo, Peru, where Pope Leo XIV directed the Augustinian formation house and served as pastor. Read: "⁠Who is Pope Leo? 5 surprising things I learned while reporting on Robert Prevost,⁠" by Colleen Dulle: https://www.americamagazine.org/faith/2025/07/10/who-pope-leo-robert-prevost-251107 Help shape the future of the show—take our end-of-season listener survey. If you want to hear more deep dives like this, please support this podcast by becoming a digital subscriber to America Media. Learn more about your ad choices. Visit megaphone.fm/adchoices

Father Robert Prevost's early years in Peru shaped his ministry and vision for the church—but few know the brutal reality he encountered there in the 1980s and 1990s. In this second episode of our Inside the Vatican Deep Dive series on Pope Leo XIV, we follow the future pope to northern Peru. He first served in Chulucanas as a canon lawyer, helping establish the new diocese after its elevation from an apostolic prelature. Following a brief return to Rome to defend his doctoral thesis, he came back to Peru as a formator for diocesan and Augustinian seminarians and as a pastor in Trujillo. There, he and his fellow Augustinians ministered amid escalating violence and an approaching dictatorship—an experience that shaped the man who now leads the global Catholic Church. Peru in the late 1980s and early 90s was torn by conflict but also strangely alive with hope. The Shining Path (Sendero Luminoso) and MRTA (Movimiento Revolucionario Túpac Amaru), two violent rebel groups, terrorized communities while economic collapse paved the way for Alberto Fujimori's authoritarian rule. Amid it all, Father Prevost and the Augustinians in Northern Peru pioneered a new model of parish life. They opened a formation house for young men discerning religious life with the order and helped staff parishes, establishing new chapels and parish communities. They divided sprawling parishes into small zones led by lay teams responsible for prayer, outreach and community life. Two women who worked with him describe how this model empowered the local community. His ministry in Peru didn't just shape parish structures; it shaped him—teaching him to lead with humility, courage and deep concern for the marginalized. In this episode, you'll hear from: - John Lydon, O.S.A. – Augustinian priest and friend of Pope Leo, with whom he served in parish and formation ministry in Trujillo, Peru - Socorro Cassaro Novoa – Lay leader from the Monserrate community in Trujillo, Peru, where Pope Leo helped establish Nuestra Señora de Monserrate parish and served from 1992 to 1999 - Nila Ruiz Gonzales – Lay leader from the Santa María community in Trujillo, Peru, where Pope Leo XIV directed the Augustinian formation house and served as pastor in the 1980s and 90s And don't forget to come back for the final episode in this series. If you want to hear more deep dives like this, please support this podcast by becoming a digital subscriber to America Media. Learn more about your ad choices. Visit megaphone.fm/adchoices

No one expected a pope from the U.S. In this first-ever “Inside the Vatican” Deep Dive series, those who know him best reveal who Pope Leo XIV—“the American pope”—really is. Across three episodes, we trace his vocation from Chicago's South Side through his formative years as an Augustinian friar in the Midwest; training as a canon lawyer in Rome; early ministry in Peru as canon lawyer, priest and formator of future friars and diocesan priests; leadership of the Augustinian Order worldwide; a return to Peru as bishop; and, finally, to the Vatican—first as cardinal and now as pope. In this first episode, host Colleen Dulle takes listeners from the electrifying moment of his announcement as Pope Leo XIV to a discovery uncovered by a genealogist in New Orleans: just two generations ago, census records listed his family as “Black” or “mulatto,” revealing deep Louisiana roots and a history of enslavement. But we consider far more than his family tree. We hear about his childhood, seminary years shaped by Vatican II and insights from his brothers and friends in the Augustinian Order that reveal the deep-listening, community-focused approach that defined the ministry of the man then known as Robert Prevost. In this episode, you'll hear from: Jari Honora, genealogist and family historian at the Historic New Orleans Collection John Merkelis, O.S.A., Augustinian priest and lifelong friend of Pope Leo Arthur Purcaro, O.S.A., Augustinian priest, friend and missionary who worked alongside him in Trujillo, Peru And don't forget to come back for the next two episodes in this series. If you want to hear more deep dives like this, please support this podcast by becoming a  digital subscriber to America Media. Learn more about your ad choices. Visit megaphone.fm/adchoices

Matt, hey, my friends, welcome to the off the wire podcast. My name is Matt Wireman, and with over 25 years of coaching experience, I bring to you a an integrated approach to coaching where we look at mind, body and soul. So this being my little corner of the universe, welcome we cover everything from spiritual formation or the interior life all the way to goal setting and how to make your life better with life hacks, and I cover everything in between. So whatever it fits my fancy, I'm going to share with you, and I'm so thankful for your time, and I hope this episode helps you. All right. Well, hey, welcome, welcome to another episode of Off The Wire. This is Matt, still I haven't changed, but I do have with me, my friend. Really proud to call him a friend. And from seminary days, Dr Josh chatro, who is the Billy Graham chair for evangelism and cultural engagement at Beeson. That's a mouthful. Josh, well done. And then he is also, they just launched a concentration in apologetics at Beeson, which is really exciting. They got a conference coming up this summer. Is that also an apologetics Josh,its own preaching and apologetics? Okay? Awesome.And, and largely, you're also, you're also part of the Tim Keller Center for Cultural apologetics, and then also a, they call them fellows at the Center for Pastor theologians as well. That's right, yeah. And you in, you have been at Beeson for a couple years, because prior to that, you were at a you were heading up. And what was it largely an apologetics group, or was it, was it more broad than that in Raleigh?Yeah, it was. It was much more expansive than that. Evangelism and apologetics is part of what we were doing, but it was the Center for Public Christianity, okay? It was also very much in the work and faith movement. And I was also resident theologian at Holy Trinity Anglican in Raleigh. We were there for five years,excellent and and you don't know this because you don't keep tabs on who bought your book, but I've got every one of your books brother, so every every book you put out, and I'm like, I love this guy, and I'm gonna support him and buy his book. So it started all the way back, if you remember, with truth matters, yeah. And I use that book for one of the classes that I built here where I teach. And then then I want to go through the Litany here and embarrass you a little bit. And then it goes to apologetics, at the Cross Cultural Engagement, telling a better story, surprised by doubt. And then one that you just released called the Augustine way, retrieving a vision for the church's apologetic witness. So do you write much on apologetics? Is that kind of your thing?Yeah, I've written a few books on that.So why? Like, what is it about apologetics that has really captured your heart, in your mind and like, as opposed to just teaching theology, yeah, it's a certain it's a certain stream. If folks are first of all, folks are curious, like, What in the world is apologetics? Are you apologizing to folks? Like, are you saying I'm sorry?Well, I do have to do that. I'm sorry a lot. That's a good practice. That's not quite what apologetics is. Okay. Okay, so we, one of the things I would say is, and when I meet, when I meet up with old friends like you, sometimes they say, What have you been doing? Because we didn't see this coming. And when we were in seminary together, it wasn't as if I was, you know, reading a lot of apologetic works. And so one of the things is,and you weren't picking fights on campus too much. You were always a really kind person. And most, most time, people think of like apologists as, like, real feisty. And you're not a feisty friend. I'm not. I actually, unless you start talking about, like, soccer and stuff like that, right? Yeah,yeah, I'm not. Yeah, I don't. I don't love, I don't love, actually, arguments I'd much rather have, which is an odd thing, and so I need to tell how did I get into this thing? I'd much rather have conversations and dialog and kind of a back and forth that keeps open communication and and because, I actually think this ties into apologetics, most people don't make decisions or don't come to they don't come to any kind of belief simply because they were backed into an intellectual corner. And but now maybe I'll come back to that in a second. But I got into this because I was doing my PhD work while I was pastoring. And when you do yourpH was that in in Raleigh, because you did your PhD work at Southeastern, right?That's right, that's right. But I was actually, we were in southern, uh. In Virginia for the first half, we were in a small town called Surrey. It was, if you know anything about Tim Keller, it was he served in Hopewell, Virginia for seven or nine years before he went to Westminster and then to New York. And we were about 45 minutes from that small town. So if you've read Colin Hansen's book, he kind of gives you some background on what is this, these little communities, and it does, does kind of match up the little community I was serving for two years before moving to another little community in South Georgia to finish while I was writing. And so I pastored in both locations. So these aren't particularly urban areas, and yet, people in my church, especially the young people, were asking questions about textual criticism, reliability of the Bible.Those are any topics forfolks like, yeah, something happened called the Internet, yes. All of a sudden now, things that you would, you would get to, maybe in your, you know, thm, your your master's level courses, or even doctoral level courses. Now 1819, year old, 20 year olds or 50 year olds had questions about them because they were reading about some of this stuff on the internet. And because I was working on a PhD, I was actually working on a PhD in biblical theology and their New Testament scholar, people would come to me as if I'm supposed to know everything, or you know. And of course, of course, when you're studying a PhD, you're you're in a pretty narrow kind of world and very narrow kind of lane. And of course, I didn't know a lot of things, but I was, I kind of threw myself into, how do I help people with these common questions. So it wasn't as if, it wasn't as if I was saying, oh, I want to study apologetics. I kind of accidentally got there, just because of really practical things going on in my church context. And and then as I was reading and I started writing in response to Bart Ehrman, who is a is a agnostic Bible scholar. Wrote four or five New York Times bestsellers, uh, critical of the New Testament, critical of the Bible, critical of conservative Christianity. I started writing those first two books. I wrote with some senior scholars. I wrote in response. And then people said, so your apologist? And I said, Well, I guess I am. And so that, yeah, so I'm coming at this I'm coming at this area, not because I just love arguments, but really to help the church really with really practical questions. And then as I began to teach it, I realized, oh, I have some different assumptions coming at this as a pastor, also as a theologian, and trained in biblical theology. So I came with a, maybe a different set of lenses. It's not the only set of lens. It's not the it's not the only compare of lenses that that one might take in this discipline, but that's some of my vocational background and some of my kind of journey that brought me into apologetics, and in some ways, has given me a little bit different perspective than some of the dominant approaches or dominant kind of leaders in the area.That's great. Well, let's go. Let's get after it. Then I'm gonna just throw you some doozies and see how we can rapid fire just prove all of the things that that are in doubt. So here we go. Okay, you ready? How do we know that God exists?Yeah, so that word no can have different connotations. So maybe it would be better to ask the question, why do we believe God exists? Oh,don't you do that? You're you can't, you can't just change my question. I was kidding. Well, I think, I think you bring up a great point, is that one of the key tasks in apologetics is defining of terms and understanding like, Okay, you asked that question. But I think there's a question behind the question that actually is an assumption that we have to tease out and make explicit, right? Because, I mean, that's, that's part of you. So I think sometimes people get into this back and forth with folks, and you're like, Well, you have assumptions in your question. So go ahead, you, you, you go ahead and change my question. So how do we knowthe issue is, is there is that when we say something like, you know, we people begin to imagine that the way Christianity works is that we need to prove Christianity in the way we might prove as Augustine said this in confessions, four plus six equals 10. And Augustine, early church father, and he's writing, and he's writing about his own journey. He said I really had to get to the point where I realized this is not how this works. Yeah, we're not talking about, we do not one plus one, our way to God.Yeah. And when is Augustine writing about When? When? So people are, yeah, 397,at. This point. So he's writing right at the, you know, right right before the fifth century, okay? And, and, of course, Augustine famously said, we have to believe to understand, for most believers, God is intuitive, or what? Blaise Pascal, the 17th century Christian philosopher He called this the logic of the heart. Or I can just cite a more contemporary figure, Alvin planeta, calls this basic belief that. He says that belief in God is a basic belief, and and for So, for for many believers, they would say something like this. And I think there's validity in this so is that God just makes sense, even if, even if they haven't really worked out arguments that they they say, Well, yeah, this God makes sense to me. Now I can kind of begin to explore that. I will in just a second, but I just want to say there's, for most of your listeners, it's something like, I heard the gospel and this and the stories of Jesus, and I knew they were true, right? And as kind of insiders here, we would say that's the Spirit's work. The Holy Spirit is working, and God speaks through creation and his word, and people believe. And so that's that's why we believe now, of course, once we say that people have these kinds of intuitions, or as theologians would put it, this sense of God kind of built into them, I would want to say, as an apologist, or even as a pastor, just a minister, you don't have to be apologist to say this is that we can appeal to those intuitions and make arguments in many different types of ways. Well,hold on one second. Isn't that a little too simplistic, though? Because, I mean, you have the Greeks who believed in all the different gods, and the Romans who adopted those gods and changed their names and like, how do we assimilate that? You know, where, you know Christopher Hitchens or Richard Dawkins famously say, Well, I don't, I don't believe in Zeus. So does that make me an atheist? It would have made me an atheist back in, you know, you know Roman and Latin and Greek times. So, so there's an intuition, but, but how do we delineate that? Well, that's not the right object of that intuition.Like, yeah, yeah, yeah, yeah. So we have this intuition, you know, we could say Romans, Romans, one is pointing us to, this is what I would argue, this sense of God, and yet we're, we're fallen, according to the Christian story. And so even though we have this sense of God, we suppress that, and we worship false gods, or we worship the created, rather than the Creator. So the Christian story as a as a Christian, helps make sense of both the kind of why? Well, although we have this sense this, there's this common sense of God, it goes in many different directions and and I would argue that even if you deny kind of transcendence altogether, you're still going to have you're going to still make something kind of a god. You're going to you're going to want to worship something. And I think that's that's part of the point of Romans, one, you end up going to worship the created rather than the Creator. So does that get out what you're asking Matt or Yeah,I think so. I think sometimes the arguments that are real popular, even now is like, well, I just don't, I just don't, I just don't believe that God exists, just like I don't believe that Zeus exists, like, what's, what's the big deal? Why? Why are you so adamant that I believe in that God exists? Like to because I don't, I don't know that God exists because I don't see him. So how would you respond to somebody who says, Well, this Intuit intuition that that you say we all have, and that Romans one says we have, I just don't buy it, you know, because, I mean, I'm, I wouldn't believe that Zeus exists, because there's no empirical evidence to show me otherwise. So how would you respond to somebody that's equivocating or saying that, you know, Yahweh of the Old Testament, the God of the, you know, the God of the Bible is, this is just a tribal deity, just like Zeus is. So, how should we? Iwould, I would say so. So I think we can make kind of arguments for some kind of for transcendence. So there's ways to make arguments against naturalism. That's that's what's being promoted. And there's various different kinds of, you know. So sometimes these kinds of arguments that are in the Christian tradition are used to say, hey, we're going to prove God's existence using these arguments. I think I'm not. Are typically comfortable with the language of prove and how it's used in our context today, again, we get into the math, kind of two plus two equals four. Kind of thinking, yep. But I think a lot of those arguments are appealing to both intuitions and they they work much more effectively as anti naturalistic arguments. Not so much saying, Okay, we know a particular God through, say, the moral argument, okay, that we're but, but it's arguing against simply a naturalistic, materialistic. You know, even Evans, who's a longtime professor at Baylor, makes this argument that those, those types of arguments are really good against pushing back against naturalism. So plan again, has a famous argument that says, if naturalism and evolutionary theory are both true because of how evolution theory works, it's not about right thinking, but right action that you perform certain things to survive. Then, if both of those are true, you have no reason to trust your kind of cognitive faculties.Can you tease that one out a little bit? I kind of lost on that one. He said,What planet is arguing? Is he saying? Look, if, if all of our kind of cognitive faculties are just a product of evolution, okay? And by the way, not only does it's not just a plan. Ago makes this argument, it's actually kind of interesting figures who were like Nietzsche and others made this argument that basically, if, if evolution and naturalism is true that all we are is energy and manner and this product of evolutionary process, then we would have no reason to actually trust kind of our rationality, and that's what rationality is actually mapping onto reality. All of our our brains and our minds are really just producing certain conclusions to help us survive. So it would undercut the very foundations of that position. Now again, yeah, being able to observe, yeah, yeah. So, so with that, again, I think that's an example of an argument that doesn't so much. You know, say this is the Christian God. This supports the belief in Christian God. But what it does is it from within their own thinking. It challenges that. It undercuts their own way of thinking, which is what you're assuming and what you're kind of pushing back on, is a kind of naturalistic world. And I think we can step within that try to understand it and then challenge it on its own terms. And I think that's the real strength of planning this argument. What he's doing now, go ahead.Well, that's it, yeah, in his, in his, like, the the Opus is, uh, warranted. Christian belief is that what you're referencing the the big burgundy book.I can't remember where he makes this argument? Yeah, I can'tremember exactly. But like, if all your cognitive faculties are working, somebody who believes that God exists does not mean that they does not negate all of the other cognitive faculties that they're like if they're in their rational mind, that they have warrants for their belief. But, but that's what I what I think, where I'm tracking with you, and I love this is that even like, it still holds true, right? Like there's not one silver bullet argument to say now we know, like, that's what you were challenging even in the question is, how do you know that you know that you know that God exists? Well, you have to layer these arguments. And so this is one layer of that argument that even the Greeks and the Romans had a sense of transcendence that they were after, and they identified them as gods. But there's this other worldliness that they're trying to attribute to the natural world that they observe, that they can't have answers for, and that we can't observe every occurrence of reality, that there has to be something outside of our box, so to speak, out of our naturalistic tendencies. And so even that can be helpful to say, well, that kind of proves my point that even the Greeks and the Romans and other tribal deities, they're after something outside of our own experience that we can experience in this box. Yeah, that'sright. And there's a, I mean again, this, this argument, isn't intellectually coercive, and I don't think any of these are intellectually coercive. What I mean by that is you can find ways out. And so the approach I would take is actually called an abductive approach, which says, Okay, let's put everything on the table, and what best makes sense, what best makes sense, or what you know, what story best explains all of this? And so that way, there's a lot of different angles you can take depending on who you're talking to, yep, and and so what one of the, one of the ways to look at this and contemporary anthropology? Psycho psychologists have done work on this, to say, the kind of standard, what we might call natural position in all of human history, is that there's there's transcendence. That's, it's just the assumption that there's transcendence. Even today, studies have been shown even people who grow kids, who grew up in a secular society will kind of have these intuitions, like, there is some kind of God, there is some kind of creator, designer. And the argument is that you actually have to have a certain kinds of culture, a particular culture that kind of habituate certain thinking, what, what CS Lewis would call, a certain kind of worldly spell to to so that those intuitions are saying, Oh no, there's not a god. You know, there's not transcendence. And so the kind of common position in all of human history across various different cultures is there is some kind of transcendence. It takes a very particular, what I would say, parochial, kind of culture to say, oh, there's probably no there. There's not. There's, of course, there's not. In fact, Charles Taylor, this is the story he wants to tell of how did we get here, at least in some secular quarters of the West, where it was just assumed, of course, there's, of course, there's a God to 500 years of to now, and at least some quarters of the West, certain, certain elite orsecular? Yeah? Yeah, people. And even then, that's a minority, right? This is not a wholesale thing, yeah.It seems to be. There's something, well, even Jonathan height, uh, he's an atheist, says, has acknowledged that there seems to be something in humans. That's something like what Pascal called a God shaped hole in our heart, and so there's this kind of, there's this deep intuition. And what I'm wanting to do is, I'm wanting in my arguments to kind of say, okay, given this as a Christian, that I believe we have this sense of God and this intuition of God, these intuitions, I want to appeal to those intuitions. And so there's a moral order to the universe that people just sense that there is a right and wrong. There's certain things that are right and certain things are wrong, even if a culture says it is, it is, it is fine to kill this group of people, that there's something above culture, that even there's something above someone's personal preference, that is their moral order to the universe. Now, given that deep seated intuition, what you might call a first principle, what makes best sense of that, or a deep desire, that that, that nothing in the universe seems to satisfy that we have. This is CS Lewis's famous argument. We have these desires, these natural desires for we get thirsty and there's there's water, we get hungry and there's food, and yet there's this basically universal or worldwide phenomenon where people desire something more, that they try to look for satisfaction in this world and they can't find it. Now, what best explains that? And notice what I'm doing there, I'm asking that the question, what best explains it? Doesn't mean there's, there's not multiple explanations for this, but we're saying, What's the best explanation, or profound sense that something doesn't come from nothing, that intelligence doesn't come from non intelligence, that being doesn't come from non being. Yeah, a deep sense that there's meaning and significance in life, that our experience with beauty is not just a leftover from an earlier primitive stage of of evolution. And so we have these deep experiences and intuitions and ideas about the world, and what I'm saying is particularly the Christian story. So I'm not, I'm not at the end, arguing for just transcendence or or kind of a generic theism, but I'm saying particularly the Christian story, best, best answers. Now, I'm not saying that other stories can't incorporate and say something and offer explanations, but it's a, it's a really a matter of, you know, you might say out narrating or or telling the Gospel story that maps on to the ways we're already intuiting about the world, or experiencing or observing the world.Yeah, so, so going along with that, so we don't have, like, a clear cut case, so to speak. We have layers of argument, and we appeal to what people kind of, in their heart of hearts, know, they don't have to like, they have to be taught otherwise. Almost like, if you talk to a child, they can't, they kind of intuit that, oh, there's something outside, like, Who created us? Like, who's our mom? You know, like, going back into the infinite regress. It's like, okay, some something came from nothing. How does that even how is that even possible? So there has to be something outside of our. Experience that caused that to happen. So, so say you, you go there, and then you help people. Say, help people understand. Like, I can't prove God's existence, but I can argue that there are ways of explaining the world that are better than other ways. So then, how do you avoid the charge that, well, you basically are a really proud person that you think your religion is better than other religions. How, how could you dare say that when you can't even prove that you're you know? So how? How would you respond to somebody who would say, like, how do you believe? Why do you believe that Christianity is a one true religion? Yeah, um,well, I would say a couple of things. One is that, in some sense, everyone is staking out some kind of claim. So even if you say you can't say that one religion is true or one one religion is the one true religion, that is a truth claim that you're staking out. And I think it's fine that this for someone to say that they just need to realize. I mean, I think they're wrong, but I think they're they're making a truth claim. I'm making a truth claim. Christians are making truth so we're, we all think we're right, and that's fine. That's fine, but, but then we but then once you realize that, then you're not saying, Well, you think you're right, but I just, I'm not sure, or it's arrogant to say you're right. I think, of course, with some some things, we have more levels of confidence than other things. And I think that's the other thing we can say with Christian with as Christians, it's saying, Hey, I believe, I believe in the resurrection. I believe in the core doctrines of Christianity. It doesn't mean that everything I might believe about everything is right. It doesn't even mean all my arguments are are even 100% always the best arguments, or I could be wrong about a particular argument and and I'm also not saying that you're wrong about everything you're saying. Okay, so, but what we are saying is that, hey, I I believe Jesus is who he said he was, and you're saying he's not okay. Let's have a conversation. But it's not, rather, it's not a matter of somebody being air. You know, you can hold those positions in an arrogant way. But simply saying, I believe this isn't in itself arrogance, at least, I think how arrogance is classically defined, yeah. And what is this saying? I believe this, and I believe, I believe what Jesus said about himself. And I can't go around and start kind of toying with with, if I believe he's Lord, then it's really not up to me to say, okay, but I'm gonna, I'm gonna, kind of take some of what he said, but not all of what he said. If you actually believe he rose from the dead and he is Lord and He is God, then then you take him at his word.What is it, as you think about cultural engagement, cultural apologetics that you've written on like, what is it in our cultural moment right now where people you say that thing, like Jesus said, You know, he, he, he said, I'm God, you know, not those explicit words, right? That's some of the argument. Like, no, but you look at the narrative he did, and that's why he was going to be stoned for blasphemy. That's why all these things. But that's, that's another conversation for another day. But, and then you talk to someone, you're like, Well, I don't believe he was God. I don't believe His claims were. Like, why then do you do we oftentimes find ourselves at a standstill, and people just throw up their hands like, well, that's your truth, and my truth is, I just don't, like, just don't push it on me. Like, why do we find ourselves in this? And it's not new. I mean, this is something that goes back to, you know, hundreds of years ago, where people are making arguments and they're like, Well, I just don't know. So I'm gonna be a transcendentalist, or I'm gonna be a deist, or I'm gonna whatever. So how do we kind of push back on that a little bit to say, No, it's not what we're talking about. Is not just a matter of preference, and it's not just a matter of, hey, my truth for me and your truth for you. But we're actually making it a claim that is true for all people. Like, how do we kind of encourage people to push into that tendency that people have to just throw up their hands and say, whatever? Pass the piece, you know? Well,okay, so I think let me answer that in two ways. One's philosophically, and then two are practically. One philosophically. I do think it's, you know, CS Lewis was on to this, as he often was way ahead of the curve on certain things, but on an abolition of man. When he talked, he's talking about the fact value distinction and how we've separated. You know, you have your facts, and then everything you know, where, classically, you would kind of recognize that courage, you know, is a virtue, and that's, it's a, it's a, it's also a fact that we should pursue courage and rather than just my preference of kind of and so there's actually. Be this, but now we have, well, that's a value, kind of courage, and say you should do something, but it's, it's, that's your value and and so we have this distinction between facts, which is, follow the science, and then values over here. And as that has opened up. You have both a kind of, on one hand, a very, very much, a people saying in a very kind of hard, rationalistic way, you know, science has said, which, that would be another podcast to kind of dive into that more science is good and, yeah, and, but science doesn't say anything. So I'm a fan of science, but it doesn't say anything. We interpret certain things, but, but so you can kind of have a hard rationalism, but you also combine with a kind of relativism, or at least a soft relativism that says, Well, this is my truth, because values become subjective. So that's the philosophical take. But the kind of practical thing, I would say, is they need people. One of the reasons people do that is because, it's because they've seen kind of these to reference what you're talking about earlier this hey, this person's coming in wanting to talk about my worldview, and it just becomes this fierce, awkward encounter, and I don't want anything to do with that type of thing, like I don't, I don't want to go down the dark corners of of the Internet to have these, to have these intellectual just like Charles Taylor says, a lot of the kind of arguments are, I have three reasons why your position is untenable. He says something like untenable, wrong and totally immoral. Now, let's have a conversation. It just and so it's kind of like, no thanks. I don't think I want to have that conversation. You do you. And so there's, there is a part that, culturally, something is going on which needs to be confronted. And Lewis was doing that work, and a lot of philosophers have followed him in that but there's also a side of of maybe where our own worst enemies here, and the way that we try to engage people, and where we start with people, and we think, Okay, let's start in this kind of, you know, apologetic wrestling match with people. And a lot of times, people are just looking to cope. People are just looking to survive. They have mental health issues going on, and they don't want another one to pop up because of the apologist. And so they're just looking to try to skirt that conversation and get to feeding their kids or dealing with their angry neighbor. And so we've got to kind of take stock on kind of where people are at, and then how to engage them with where they're at. Now I'm going to apologize. I think all of those arguments are helpful in a certain context, but a lot of times, we've been our own worst enemy, and how we try to try to engage so what I what I encourage students and ministers to do is is start talking about people's stories, and you know how life is going and where what's hard, and asking really good questions, and kind of having a holy curiosity and and often, I was in an encounter with a guy who came up to me after a kind of a university missions thing, and he was an atheist, and he wanted to talk about the moral argument. And I was happy to do that for a few minutes, but then I just asked him. I said, what you know, what do you love to do? Tell me about yourself, and where do you really find joy in life? And he looked at me, and he started to tear up, and he said, You know, I'm really lonely right now, you know, go figure this moment in our world, the kind of fragmented world we live in. And he said, what's really meaningful to me is my is my pet, because he provides solace. And there's this moment where, of course, I mean, here's an atheist wanting to show up at a Christian event, right? And because Christians were nice to him, and he's deeply lonely, and we got to have a pretty meaningful conversation about, you know, the benefits of following Christ in the community, communion with not only God, but with others, yeah, but if I would have just left it at, let's go to the more we would have never got there. But it took me kind of asking the question, which is, in essence, what I was trying to ask is what, I didn't put it like this, but what are you seeking? What are you really after here? And where are you really getting joy in life, and what's going on? And I if we can learn to go there, I think we'll have much more productive conversations. And then just kind of, I heard chatro talk about the, you know, ontological argument. Now let me throw that out there at somebody. I think that's why apologists and apologetics have sometimes been given a bad name. But if you. Actually look at the tradition, the the larger tradition. There's so many resources, and there's so many people, apologists, doing lots of different things, that I think gives us kind of way to actually engage people where they're at.Yeah, yeah. No, that's great. Well, I It reminds me, I believe it was Schaefer who talked about the the greatest apologetic, at least his time, and I think it stands true even now, is welcoming people and being hospitable towards people, welcoming the questions, not looking at folks as adversaries, but fellow pilgrims. And then you welcome them into that space, into that community. And then they're they see that, quite frankly, the faith works. The Christian ethic actually works, albeit imperfect, by imperfect people in imperfect ways. But you know, as we go through pain and suffering, as we go through, you know, elation and disappointment, like there's still a lot that that we can demonstrate to the world through our testimony that it works. You know, so to speak. So I'd love to hear you kind of help walk us through how the Christian story tells a better story about pain and suffering, because that's that's a fact of every person listening is that there's some modicum of pain and suffering in their life at any moment. And then you look at the grand scale of the world and all these things, but just even we can go down to the individual level of the why is there pain and suffering in my life and in the world and, you know, in general. But I like, like for you to just kind of riff on that for a little bit for us, to helpus, yeah. And in some ways, this question, and the apologetic question is a kind of real, a snapshot into the into what we're talking about with, how do we respond to that? Not just as Okay, an intellectual question, yeah, yeah, but it's also a profoundly experiential question. And there's youmean, you mean, and how, in the moment when you're saying, in the moment when somebody asks you the question, not getting defensive, but being being willing to listen to the question, Is that what you mean by that? And yeah,well, what I mean is, that's certainly true. Matt, what I was really thinking, though, is how this is not just something kind of an abstract, intellectual question. Oh, okay, but it's a profound experiential and there's different angles that we might take into it. But I mean, as a kind of snapshot or a test case in our apologetic is, I think there's ways to answer that question that are sterile, that are overly academic, and I and that also, I would say, rushes in to give an answer. And I would want to argue that Christianity doesn't give an answer to evil and suffering, but it gives a response. And let me make, let me explain that, yeah, is, is an answer. Tries in the way I'm using it, at least tries to say, I'm going to solve this kind of intellectual problem, and the problem of evil and suffering in the world, of why a good God who's all powerful would allow the kind of evil and suffering we see in the world is, is one that we might say, Okay, now there's the problem. Now let me give the solution. And this is often done, and we've you maybe have been in this if you're listening into a certain context where a kind of famous apologist says, Here is the answer, or famous Christian celebrity says, Here is the answer to evil, and this solves all the problems, until you start thinking about it a little bit more, or you go home, or three or four years, and you grow out of that answer and and so I think we need to be real careful here when we say we have the answer, because if you keep pushing that question back in time, or you start asking questions like, well, that that bullet that hit Hitler in World War One and didn't kill him? What if the God of the Bible, who seems to control the wind and everything, would have just blown it over and killed Hitler. It seems like maybe it could have been a better possible world if Hitler, you know, didn't lead the Holocaust. Okay, so, so again, I think, I think pretty quickly you begin to say, Okay, well, maybe some of these theodicies Don't actually solve everything, although I would say that some of the theodicies that are given things like free will, theodicy or or the kind of theodicies that say God uses suffering to to grow us and develop us. And I think there's truth in all of that, and there's but what it does. What none of them do is completely solve the problem. And so I think that there's value in those theodicies in some extent.Hey, did you know that you were created to enjoy abundance? I'm not talking about getting the latest pair of Air Jordans or a jet plane or whatever that this world says that you have to have in order to be happy. Instead, I'm talking about an abundant life where you are rich in relationships, you're rich in your finances, but you are rich in life in general, that you are operating in the calling that God has for you, that He created you for amazing things. Did you know that? And so many times we get caught up in paying our mortgage and running hither and yon, that we forget that in this world of distractions that God has created you for glorious and amazing things and abundant life. If you would like to get a free workbook, I put one together for you, and it's called the my new rich life workbook. If you go to my new rich life.com my new rich life.com. I would be glad to send you that workbook with no strings attached, just my gift to you to help you. But here'sthe thing, here's what I want to go back to with a question. Is that the Odyssey as we know it, or this? And what I'm using theodicy for is this, this responsibility that that we feel like we have to justify the ways of God, is a particularly modern phenomenon. I think this is where history comes and helps us. Charles Taylor talks about this in that the kind of way we see theodicy and understand theodicy was really developed in the middle of the 1700s with figures like Leibniz, and then you have particularly the Lisbon earthquakes in the middle of the 18th century. And that was this kind of 911 for that context. And in this 911 moment, you have philosophers being saying, Okay, how do we justify the ways of God? And are trying to do it in a very kind of this philosophical way to solve the problem. But from for most of human history and history of the West, of course, evil and suffering was a problem, but it wasn't a problem so much to be solved, but it was a problem to to cope with and and and live in light of, in other words, what you don't have in the Bible is Job saying, Okay, well, maybe God doesn't exist. Or the psalmist saying, maybe God doesn't exist because I'm experiencing this. No, they're ticked off about it. They're not happy about it. They're struggling to cope with it. It is, it is a problem, but it's not, then therefore a problem. That says, well, then God doesn't exist. Yeah. And it didn't become a widespread kind of objection against God's very existence, until certain things have happened in the kind of modern psyche, the kind of modern way of imagining the world. And here is what's happened. This is what Charles Taylor says. Is that Taylor says what happened is kind of slowly through through different stages in history, but but in some sorry to be gloved here, but it's, it's a very kind of, you know, long argument. But to get to the point is, he says our view of God became small, and our view of humans became really big. And so God just came became kind of a bigger view of version of ourselves. And then we said, oh, if there is a reason for suffering and evil, we should be able to know it, because God's just a bigger kind of version of us, and he has given us rational capacities. And therefore if we can't solve this, then there must not be a god. That's kind of where the logic goes. And of course, if you step into the biblical world, or what I would say a more profoundly Christian way of looking at it is God. God isn't silent, and God has spoken, has given us ways to cope and live with suffering and ways to understand it. But what he what he doesn't give us, is that we're going to he actually promises that, that we're not going to fully understand His ways that, that we're going to have to trust Him, even though we can't fully understand why he does what he does in history all the time. And so this leads into what, what's actually called. There's, this is a, this is a weird name if you're not in this field, but it's called skeptical theism. I'm a skeptical theist. And what skeptical theists Are you is that we're not skeptical about God, but we're skeptical about being able to neatly answer or solve the problem of evil. But we actually don't think that's as big of a deal, because, simply because. I don't understand why God, God's simply because I don't understand God's reasons. Doesn't mean he doesn't have reasons. Yeah, yeah. Andso just beyond your the your finite, uh, temporo spatial understanding of things, right? Like you don't understand how this horrible situation plays out in a grander narrative,right? So it's Stephen wickstra. He had this famous argument. I'll riff off of it a little bit. I mean, just metaphor. He says, if you have a if you have a tent, and we go camping together, Matt and and I open the tent and say, there's a giant dog in there. And you look in there, there's no dog, you would say, Yeah, you're either crazy or a liar. But if I open the tent and say there's tiny bugs in there, and they're called no see ums, you wouldn't, you wouldn't know. You wouldn't be in a position to know. You wouldn't be in an epistemological position to know whether there's a bug in there or not. So you would simply have to decide whether you're going to trust me or not. And then, you know, the claim of the non Christian might be, well, yeah, why would I trust the God given the kind of crap that I see in the world? And I would say, well, a couple reasons. One is most profoundly because God has entered into this world. He has not sat on the sidelines. So even though we don't fully understand it, he has in the person of Jesus Christ, he has suffered with us and for us. So this is a God who says, I haven't given you all the answers, but I have given you myself. And that's I think both has some rational merit to it, and profoundly some intellectual merit to that. I'd also say that the Christian story actually gets at some deep intuitions, kind of underneath this challenge or this problem. It was CS Lewis, who was an atheist in World War One, and and he was very angry at God because of the evil and violence and his his mom dying at an early age, and was an atheist. But then he realized that in his anger against God, that he was assuming a certain standard, a certain kind of moral standard, about how the world should be, that there is evil in the world and that it shouldn't be so, and this deep intuition that it shouldn't be so that certain things aren't right. Actually, you don't have if you do away with God's existence, you just you have your preferences. But in a world of just energy and matter, why would the world not be absurd? Why would you expect things not to be like this. Why would you demand them not to be like this?So a deeply embedded sense of morality that can't be explained by naturalism is what you're getting, yeah?That that we have a certain problem here, or certain challenge with not fully being able to answer the question, yeah, but they have, I would say, a deeper challenge, that they don't have even the kind of categories to make sense of the question. So that's those are some of the directions I would go, and it's first stepping inside and kind of challenging against some of the assumptions. But then I'm as you, as you can tell, then I'm going to say how the Christian story does make sense of these deep intuitions, our moral intuitions, that are underneath the problem, or the challenge of evil and suffering. And then also going to Jesus in the Gospel. And the Gospel story,one of the questions I had on our on the list of questions was, how do we know the Bible is true? But I want to delve into more of this understanding of doubt and how that plays, because you've written a lot on this. But I'd like, could you just direct us to some resources, or some folks, if folks are interested in, how do we know the Bible is true? I'm thinking real popular apologist right now is Wesley. Huff is a great place to go. But are there other like, hey, how do I know that the Bible is true? Because you keep appealing to Christianity, which is in for is the foundation of that is the Bible. So could you give us a few resources so people could chase those down.Peter Williams has written a couple little good books on the Gospels. AndPeter Williams Williams, he's in Cambridge, right, orTyndale house, over there and over the pond. And he's written a book on the Gospels. And I can't think of the name, but if you put it on the internet, it'll show up. And the genius of Jesus as well. Okay, little books, and I think both of those are helpful as far as the Gospels go. Richard, Richard balcom is really good on this, Jesus and the eyewitnesses. As well as a little book that most people haven't heard of. It's a, it's an introduction to the Gospels in that off in an Oxford series, which is, you know, kind of a brief introduction to the Gospels. And he, especially at the very beginning, he gives us John Dixon, who's at Wheaton now, has written a lot of good books on on on this. And it's got this series called skeptics guide to and it does both Old Testament and New Testament kind of stuff. So that little series is, is really helpful. So those are some places I would start. And in my books, I typically have, you know, chapters on this, but I haven't, haven't written, you know, just one book, just on this. The early books, truth matters and truth in a culture of doubt, were, were engaging Bart airman. But really, Bart airman not to pick on on Airmen, but just because he was such a representative of a lot of the the views that that we were hearing, he ended up being a good kind of interlocutor. In those I would just say, I know you didn't. You just asked for books. And let me just say one thing about this is I, I think if you are trying to engage, I think if you take the approach of, let me prove the Bible, let me take everything and just, yeah, I don't think that's the best way. I think you often have to give people some you know, whether it's, you know, the beginning of Luke's Gospel, where he's saying, This is how I went about this. And I actually did my homework to kind of say, this is at least the claim of the gospel writers say, and then, but the real way that you you come to see and know, is you have to step into it and read it. And I think one of the apologetic practices I would want to encourage, or just evangelistic practices, is is offering to read the gospels with people and and working through it. And then certain things come up as you read them, apologetically that you'll, you'll want to chase down and use some of those resources for but I think often it's, it's saying, hey, the claims are, at least that, you know, these guys have done their homework and and some of the work Richard welcome is doing is saying, you know, the Gospel traditions were, were were pinned within the lifetime of eyewitnesses and this. And so that's some of the work that that balcom has helpfully done that kind of help us get off the ground in some of these conversations.Would that be your go to gospel Luke or, like, if you're walking with players, or a go to like,some people say more because of the shortness or John, I I'm happy with them. Allfour should be in the canon. Yeah, no, that's great. And I think a couple other books I'm thinking of Paul Wagner's from text from text to translation, particularly deals with Old Testament translation issues, but then text critical pieces, but then also FF. Bruce's canon of Scripture is a real, solid place to go, if people are interested in those big pieces, but those, I mean, yeah, Richard Bauckham work was really helpful for me when I was like, How do I even know, you know the starting place is a good starting place. So, yeah, thank you for that. Sowhat the challenge is, people have got to make up their mind on Jesus. Yeah. I mean, I think that's where I want to kind of triage conversations and say, Hey, I know the Bible is a big book and there's a lot going on. First things you gotta make a call on. So that's where I'm going to focus on, the Gospels. That'sgreat. No, that's great. Well, you know, a lot of times you, and you've mentioned this earlier, that sometimes in our attempts to give reasons for our faith, we can come to simplistic answers like, Okay, this is, here you go. Here's the manuscript evidence, for example. Or, hey, here's the evidence for the resurrection. Oh, here. You know, this is pain and suffering, Romans, 828, you know, having these quick answers. And I think it stems from a desire to want to have a foundation for what we stand on. But a lot of times, and I think what we're seeing in our culture, and this is not anything new, this topic of deconstruction is not really a new topic is, you know, it's what's been called in the past, apostasy, or just not believing anymore. But now it's gotten a more, you know, kind of sharper edges to it. And and I would love for you to you know how you would respond to someone who is deconstructing from their faith because it didn't allow for doubt or because they were raised in perhaps a really strict Christian home. So how would you respond to somebody who says, I don't I don't like the. Had answers anymore, and I don't, you know, it's just too simplistic, and it doesn't, it's not satisfying. So how would you, because I encounter a lot of folks that are in that vein, the ones who are deconstructing, it's, it's not, you know, there's definitely intellectual arguments, but there's something else in back of that too, I think. So I'd love to hear you just kind of, how would you respond to someone who is deconstructing or has deconstructed in their faith?Yeah, yeah. And of course not. In that situation, my first response it's going to be, tell me more. Let's, let's talk more. I want to hear, I want to hear your story. I want to hear your deconversion story, or where you're at and and to have some real curiosity. Rather than here, let me tell you what your problem is. And let me tellyou, yeah, you just don't want to believe because you got some secret sin or something. Yeah? Oh, goodnessno. I mean, it's right faith, unbelief and doubt is complex, and there's lots of forms of doubt. And we use that word I mean, it has quite the semantic range, and we use in lots of different ways. And of course, the Bible, by no means, is celebrating doubt. The Bible, it's, you know, that we is saying we should have faith. It calls us to faith, not to doubt, but doubt seems to be a couple things to say. We talk about, we talk about ourselves as Christians, as new creations in Christ, but we also recognize that we still sin, we still we still have sinful habits. We're still sinful, and in the same way we we we believe, but we can struggle with doubt, and that's a reality. And it seems to me that that doesn't mean, though, that then we celebrate doubt, as if doubts this great thing, no, but at the same time, we need to be realistic and honest that we do. And there's certain things culturally that have happened, because we now live in a pluralistic world where people seem very sane and rational and and lovely, and they believe radically different things than we do. And just that proximity, Peter Berger, the late sociologist, did a lot of work on this area. This is just it. It creates these kinds of this kind of contestability, because, well, we could imagine even possibly not believing, or kids not believing, in a way that, again, 500 years ago, you know you Luther was wrestling with whether the Roman Catholic Church had everything right, but he wasn't wrestling and doubting the whole the whole thing, yeah, God. So that creates certain pressures that I think we need to be honest about, and but, but with, and part of that honesty, I think, in that kind of conversation to say, Hey, you're not alone and you're not just simply crazy because you're you're raising some of these things because, I mean, that's in many ways, understandable. Yeah, okay, yeah. I'm not saying it's good, I'm not saying it's right, I'm just saying it's understandable. And I hear what you're saying, and I'm, let's talk about it now. The the kind of metaphor that that I use is to think about Christianity as a house. Of course, that's not my metaphor. I'm I'm borrowing from CS Lewis, who talked about Christianity as a house and in Mere Christianity, Lewis said he wanted to get people through non Christians into the hallway, and so he wanted to get them into the door so that they would and then they could pick up a particular tradition, they could enter a room. But his approach in Mere Christianity was to represent kind of the whole house. And what I think is happening in many cases is that people, now, I'm riffing off of his metaphor, people in the church. People have raised in the church, so they've grew up their whole life in the house, but it's actually in the what I would call the attic. And the attic as as I talk about it is, is in the house. It's, it's a Christian community, but it was, it was many times they're built out of a kind of reactionary posture against culture, without a deep connection to the rest of the house. It's kind of like, Hey, we're scared, and understandably so, the kind of decadent morality, certain shifts happening in the west with Can you giveus a couple examples of what you're thinking like? What would a person living in the attic like? What would their tradition kind of. Look like,yeah. So a couple of things. One in response to, in some cases, in response to the kind of intellectual movements, the kind of sex, secular and, you know, thinking they would say, you know, intellectualism is bad, that would be one response from the attic, like, don't worry about, you know, thinking. Just believe your problem is you're just thinking too much. So that would be one response, a kind of anti intellectualism. The other response is what I would call a kind of, depending on what kind of mood I'm in, I would call it a kind of quasi intellectual that, and that sounds harsh that I say what kind of mood I'm in, but a kind of quasi intellectual response, which is like, Oh, you want arguments. You want evidence. We'll give you two plus two equals equals God, and we'll kind of match, you know, fire with fire, and we can prove God's existence. And oftentimes, those kinds of apologetic reactions, I would call them, sometimes they're kind of quasi intellectual, because I don't think that's how the kind of bit we come to the big decisions. I don't think it's rational enough about a rationality about kind of what type of humans we are, and how we come to the big decisions and the big truths and and so I think that's one response, and that's why you have a kind of industry of apologetics sometimes. And the way they do it, I'm not saying in some ways it can be helpful, but in other ways, it can cause problems down down the road, and we've seen that at least, like, for instance, with the evil and suffering kind of conversation we were having before. If people say, actually, those arguments actually don't make, don't fully do what they were. We you claim too much for your arguments. Let's just say, like that. Okay, so that's one kind of, so there's a there's a kinds of, well, Christianity, in that side can kind of become this kind of intellectual, sterile work where you're just kind of trying to prove God, rather than this, than this way of life, where does worship come in? Where does devotion come in? What is And so very quickly it becomes, you know, this intellectual game, rather than communion with the living God. And so the emphasis understandably goes a certain way, but I would say understandably wrong goes a certain way, and that argument should be part of this deeper life of faith that we live and so we again, I'm wanting to say the motives aren't necessarily, aren't wrong, but where we get off because we're too reactionary, can go off. Let me give you one other ones. And I would say, like the purity culture would be another kind of side of this where we see a morally decadent culture of sexuality, and we want to respond to that we we don't want our kids to grow up believing those lies. Yeah, as as a friend of mine says, you know that the sexual revolution was actually and is actually bad for women, and we need to say that. We need to say that to people in the church, absolutely. But in response to that, then we create what, what has been called a purity culture, which, which has, has kind of poured a lot of guilt and have made have over promised again, if you just do this, you'll have a wonderful life and a wonderful marriage if you just do this, and then if you mess up, oh, you've, you've committed this unpardonable sin, almost. And so there's a lot of pressure being put on, particularly young women and then, and then over promising and so all of this,can people see that the House of Cards is coming down because they're like, Yeah, my marriage is horrible.It creates this pressure, right where you have to. You have to think a certain way. You have to behave this very kind of way. It's reaction to want to protect them. So again, I'm saying, Yes, I understand the reactions, yeah, and, but, but, and this is, I think, a key part of this, because it's not connected well to the rest of the house. It often reacts, rather than reflected deeply on the tradition and helps fit your way, the centrality of the Gospel, the centrality of what's always been, Christian teaching and coming back to the main things, rather than kind of reacting to culture because we're nervous, and doing it in such a way that, you know, well, people will begin to say, That's what Christianity is about. Christianity is really about, you know, your politics, because that's all my pastor is talking about, interesting, you know, and this is all they're talking about. So that becomes the center,even though the ethic is is, is, becomes the. Center, as opposed to the the philosophy and theology guiding the ethic, is that, would that be another way to put it, like how you live, become, becomes preeminent to, you know, wrestling with doubt and and trying to bring God into the space of your doubt and that kind of stuff is, that, is that?Yeah, I mean, so that, I think one of the things that the the early creeds help us to do is it helps us to keep the main thing. The main thing, it helps us to keep, rather than saying, well, because culture is talking about this, we're going to, you know, kind of in our churches, this becomes the main thing, is reacting or responding, maybe, whether it's with the culture and certain movements or against the culture, yeah. But if you're anchored to the kind of the ancient wisdom of the past you're you do have, you are at times, of course, going to respond to what's going on culturally, yeah, but it's always grounded to the center, and what's always been the center, yeah? And I think so when you're in a community like this, like this, the pressure of, I've gotta think rightly. I've gotta check every box here, yes, and oh, and I've, I've been told that there is proofs, and I just need to think harder. I just, you know, even believe more, even Yeah, if I just, if I just think harder, then I'll eliminate my doubt, but my doubts not being eliminated. So either I'm stupid or maybe there's a problem with the evidence, because it's not eliminating all my doubt, but this creates this kind of melting pot of anxiety for a lot of people as their own Reddit threads and their Oh, and then this, trying to figure all this out, and they're Googling all these answers, and then the slow drip, oh, well, to be honest, sometimes the massive outpouring of church scandal is poured into this, yeah. And it just creates a lot of anxiety amongst young people, and eventually they say, I'm just going to jump out of the attic, you know, because it looks pretty freeing and it looks like a pretty good way of life out there. And what, what I say to people is two things. Number one, rather than simply jumping out, first look what you're about to jump into, because you have to live somewhere, and outside the attic, you're not just jumping into kind of neutrality, you're jumping into cultural spaces and assumptions and belief. And so let's, let's just be just as critical as, yeah, the attic or house as you are will be mean, be just as critical with those spaces as you have been with the attic. So you need to explore those. But also, I'm wanting to give them a framework to understand that actually a lot of the ways that you've kind of grown up is actually been in this attic. Why don't you come downstairs, and if you're going to leave the house, explore the main floor first.And what would be the main floor? What would you say? The main floor?Yeah. I would say themain orthodox historic Christianity, like, yeah. Orthodox historic Christianity, Apostles Creed, the Nicene Creed, just kind of go into the Yeah. And whatI would say is, for instance, the apostle creed gives us kind of what I would call load bearing walls in the house. So it gives us the places where you don't mess like load bearing walls. You don't you don't knock those down if you're going to do a remodel, and, and, and. So you would recognize the difference between load bearing walls, walls that are central versus actual different rooms in the house, and how? Well, these aren't load bearing walls, but they're, they're, they're, they're how certain people in Christian communities, churches at particular times, have articulated it and and some of these, you could deny certain things, but you could, but those are more denominational battle lines, rather than the kind of load bearing things that you if you pull out the resurrection of Jesus, if you pull out the the deity of Christ and the full humanity of Christ, If you pull out the Trinity. So let's go back to the core. And if you're going to reject, if you're going to leave, leave on the basis of those core things, not okay. I've had these bad experiences in the church now, yeah, what I think this to kind of wrap this up on this is what often happens, or what can happen if someone says, Well, yeah, I've done that, and I still don't, I don't believe Okay, yep, that's going to happen. Yep. But one of the things I suggest, in at least some cases, is that the addict has screwed people up more than they realize, and that the way that they approach. Approach the foundation and the the main floor, it's still in attic categories, as in, to go back to our first question, well, I can't prove this, yeah. And I was always told that I should be able to prove it. Well, that's not how this works, yeah. And so they they reject Christianity on certain enlightenment terms, but they don't reject Christianity as Christianity really is. So people are going to interact with Christianity, I would say sometimes your people are investigating, say the resurrection, and reflecting more on on these central claims, but they're still doing it as if, if it doesn't reach kind of 100% certainty that I can't believe. And that's just not how this works.Yeah, that's, that's food for thought, because there, there's so many people that I interact with that I try to encourage. Like, yeah, your experience was really bad, like I'm affirming that, and that was messed up. That's not That's not Christianity, that is a branch on this massive tree trunk that stinks and that needs to be lamented and grieved and also called out as wrong. So I'm using another metaphor of a tree instead. But I love the because the house metaphor is something that you use in the telling a better story. Isn't that surprised bydoubt? Surprised by doubt? Yes, that's that's what we use, and we march through things, and we use that as, really our guiding metaphor through all the chapters. And that's what I would encourage if you're if you have somebody who's struggling with this, or you're struggling with this yourself, that's That's why a friend of mine, Jack Carson, that's why we wrote the book together, because obviously this is a we had a lot of friends and acquaintances and people who were coming to us and we weren't fully satisfied with all of the kind of works, yeah, that were responding and so this, this was our attempt to try to helppeople. Well, the book right after that was, is telling a better story. And one of the things I've really appreciated in your emphasis over the last few years has been, I would call a more humane apology, apologetic in that, you know, not giving into, okay, we're gonna give you want evidence. We're gonna give you evidence, as opposed to like, okay, let's just talk about being a huma

Besides being a great saint, Augustine was a great preacher, writer, and thinker, whose influence on the Church has been incalculable. Kevin and Scott cover all things Augustinian in this wide-ranging episode, which takes them from the fourth-century Roman Empire to the twenty-first century papacy.

On May 8, 2025, white smoke at the Vatican signaled the election of a new pope, Cardinal Robert Prevost, now Pope Leo XIV. Pope Leo, an Augustinian, is the first American who has ascended to this position. While born in the United States, he spent many years in ministry in Peru and, later, at the Vatican. Today Fr. Randy Sly and Dr. Daniel Lindman, of Ave Maria University will share information and perspectives about our new pope and what his papacy may mean in the world of Catholic Education.

Jonathan Teubner, Charity After Augustine: Solidarity, Conflict, and the Practices of Charity in the Latin West (Oxford UP, 2025) Through a unique blend of the personal and historiographical, Charity after Augustine is an exploration of why the Augustinian tradition's attempts to build solidarity or social cohesion in the societies of the Latin West have ended in disaster just as often as they have brought about justice. The conceit at the heart of the book is that the concrete practices of love or charity—almsgiving, works of mercy, good works—can tell us much about how religious leaders attempted to bind and hold communities together while also, in fits and starts with some startling reversions, attempting to expand the community and incorporate others. The first part probes the ways Augustine's understanding of love is put into practice and how this understanding informs a tradition of political action inspired by Christian concepts of love and enacted through practices of charity. In a second, more expansive part, the book turns to the ways in which the Benedictine tradition as illustrated by Gregory the Great and Bernard of Clairvaux receives this vision, invigorates it with new visions of care and leadership, and puts it into practice in radically different contexts from those of Augustine's age. At the heart of Charity after Augustine is an attempt to find a non-idealized vision of love that can inform thick, meaningful relations within a community that are not diluted by the inclusion of others New Books in Late Antiquity is Presented by Ancient Jew Review Jonathan D. Teubner is a Research Associate at the Human Flourishing Program at Harvard. This book is something of a sequel to his first, Prayer after Augustine: A Study in the Development of the Latin Tradition. Michael Motia teaches in the classics and religious studies department at UMass Boston 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

Jonathan Teubner, Charity After Augustine: Solidarity, Conflict, and the Practices of Charity in the Latin West (Oxford UP, 2025) Through a unique blend of the personal and historiographical, Charity after Augustine is an exploration of why the Augustinian tradition's attempts to build solidarity or social cohesion in the societies of the Latin West have ended in disaster just as often as they have brought about justice. The conceit at the heart of the book is that the concrete practices of love or charity—almsgiving, works of mercy, good works—can tell us much about how religious leaders attempted to bind and hold communities together while also, in fits and starts with some startling reversions, attempting to expand the community and incorporate others. The first part probes the ways Augustine's understanding of love is put into practice and how this understanding informs a tradition of political action inspired by Christian concepts of love and enacted through practices of charity. In a second, more expansive part, the book turns to the ways in which the Benedictine tradition as illustrated by Gregory the Great and Bernard of Clairvaux receives this vision, invigorates it with new visions of care and leadership, and puts it into practice in radically different contexts from those of Augustine's age. At the heart of Charity after Augustine is an attempt to find a non-idealized vision of love that can inform thick, meaningful relations within a community that are not diluted by the inclusion of others New Books in Late Antiquity is Presented by Ancient Jew Review Jonathan D. Teubner is a Research Associate at the Human Flourishing Program at Harvard. This book is something of a sequel to his first, Prayer after Augustine: A Study in the Development of the Latin Tradition. Michael Motia teaches in the classics and religious studies department at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Jonathan Teubner, Charity After Augustine: Solidarity, Conflict, and the Practices of Charity in the Latin West (Oxford UP, 2025) Through a unique blend of the personal and historiographical, Charity after Augustine is an exploration of why the Augustinian tradition's attempts to build solidarity or social cohesion in the societies of the Latin West have ended in disaster just as often as they have brought about justice. The conceit at the heart of the book is that the concrete practices of love or charity—almsgiving, works of mercy, good works—can tell us much about how religious leaders attempted to bind and hold communities together while also, in fits and starts with some startling reversions, attempting to expand the community and incorporate others. The first part probes the ways Augustine's understanding of love is put into practice and how this understanding informs a tradition of political action inspired by Christian concepts of love and enacted through practices of charity. In a second, more expansive part, the book turns to the ways in which the Benedictine tradition as illustrated by Gregory the Great and Bernard of Clairvaux receives this vision, invigorates it with new visions of care and leadership, and puts it into practice in radically different contexts from those of Augustine's age. At the heart of Charity after Augustine is an attempt to find a non-idealized vision of love that can inform thick, meaningful relations within a community that are not diluted by the inclusion of others New Books in Late Antiquity is Presented by Ancient Jew Review Jonathan D. Teubner is a Research Associate at the Human Flourishing Program at Harvard. This book is something of a sequel to his first, Prayer after Augustine: A Study in the Development of the Latin Tradition. Michael Motia teaches in the classics and religious studies department at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Jonathan Teubner, Charity After Augustine: Solidarity, Conflict, and the Practices of Charity in the Latin West (Oxford UP, 2025) Through a unique blend of the personal and historiographical, Charity after Augustine is an exploration of why the Augustinian tradition's attempts to build solidarity or social cohesion in the societies of the Latin West have ended in disaster just as often as they have brought about justice. The conceit at the heart of the book is that the concrete practices of love or charity—almsgiving, works of mercy, good works—can tell us much about how religious leaders attempted to bind and hold communities together while also, in fits and starts with some startling reversions, attempting to expand the community and incorporate others. The first part probes the ways Augustine's understanding of love is put into practice and how this understanding informs a tradition of political action inspired by Christian concepts of love and enacted through practices of charity. In a second, more expansive part, the book turns to the ways in which the Benedictine tradition as illustrated by Gregory the Great and Bernard of Clairvaux receives this vision, invigorates it with new visions of care and leadership, and puts it into practice in radically different contexts from those of Augustine's age. At the heart of Charity after Augustine is an attempt to find a non-idealized vision of love that can inform thick, meaningful relations within a community that are not diluted by the inclusion of others New Books in Late Antiquity is Presented by Ancient Jew Review Jonathan D. Teubner is a Research Associate at the Human Flourishing Program at Harvard. This book is something of a sequel to his first, Prayer after Augustine: A Study in the Development of the Latin Tradition. Michael Motia teaches in the classics and religious studies department at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices

Jonathan Teubner, Charity After Augustine: Solidarity, Conflict, and the Practices of Charity in the Latin West (Oxford UP, 2025) Through a unique blend of the personal and historiographical, Charity after Augustine is an exploration of why the Augustinian tradition's attempts to build solidarity or social cohesion in the societies of the Latin West have ended in disaster just as often as they have brought about justice. The conceit at the heart of the book is that the concrete practices of love or charity—almsgiving, works of mercy, good works—can tell us much about how religious leaders attempted to bind and hold communities together while also, in fits and starts with some startling reversions, attempting to expand the community and incorporate others. The first part probes the ways Augustine's understanding of love is put into practice and how this understanding informs a tradition of political action inspired by Christian concepts of love and enacted through practices of charity. In a second, more expansive part, the book turns to the ways in which the Benedictine tradition as illustrated by Gregory the Great and Bernard of Clairvaux receives this vision, invigorates it with new visions of care and leadership, and puts it into practice in radically different contexts from those of Augustine's age. At the heart of Charity after Augustine is an attempt to find a non-idealized vision of love that can inform thick, meaningful relations within a community that are not diluted by the inclusion of others New Books in Late Antiquity is Presented by Ancient Jew Review Jonathan D. Teubner is a Research Associate at the Human Flourishing Program at Harvard. This book is something of a sequel to his first, Prayer after Augustine: A Study in the Development of the Latin Tradition. Michael Motia teaches in the classics and religious studies department at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices

Jonathan Teubner, Charity After Augustine: Solidarity, Conflict, and the Practices of Charity in the Latin West (Oxford UP, 2025) Through a unique blend of the personal and historiographical, Charity after Augustine is an exploration of why the Augustinian tradition's attempts to build solidarity or social cohesion in the societies of the Latin West have ended in disaster just as often as they have brought about justice. The conceit at the heart of the book is that the concrete practices of love or charity—almsgiving, works of mercy, good works—can tell us much about how religious leaders attempted to bind and hold communities together while also, in fits and starts with some startling reversions, attempting to expand the community and incorporate others. The first part probes the ways Augustine's understanding of love is put into practice and how this understanding informs a tradition of political action inspired by Christian concepts of love and enacted through practices of charity. In a second, more expansive part, the book turns to the ways in which the Benedictine tradition as illustrated by Gregory the Great and Bernard of Clairvaux receives this vision, invigorates it with new visions of care and leadership, and puts it into practice in radically different contexts from those of Augustine's age. At the heart of Charity after Augustine is an attempt to find a non-idealized vision of love that can inform thick, meaningful relations within a community that are not diluted by the inclusion of others New Books in Late Antiquity is Presented by Ancient Jew Review Jonathan D. Teubner is a Research Associate at the Human Flourishing Program at Harvard. This book is something of a sequel to his first, Prayer after Augustine: A Study in the Development of the Latin Tradition. Michael Motia teaches in the classics and religious studies department at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Join host Paul Garcia in an intriguing episode of Catholic Conversations on Catholic Spirit Radio with special guest Dr. Matthew Bunsen. Discover the captivating story of Pope Leo XIV, the First American Pope, as detailed in Dr. Bunsen's new book. Learn about the extraordinary journey of Robert Francis Cardinal Prevost from suburban Chicago to the leadership of the Catholic Church. Dr. Bunsen shares his insights on Pope Leo XIV's unique Augustinian heritage, his missionary work in Peru, and his calm yet deeply connected demeanor. Explore how Pope Leo's leadership might shape the future of the Church, drawing on his deep intellectual and spiritual foundations. Plus, delve into Dr. Bunsen's experiences as a Catholic journalist and historian, offering a broad perspective on the Church's evolving narrative. Tune in for an engaging discussion on what makes Pope Leo uniquely American, and what his papacy might mean for Catholics worldwide. This episode promises rich insights into a notable historical moment for both the American Catholic community and the world at large.

Join Franciscan Friar Fr. Dan Pattee, TOR as he speaks about the gifts of the Holy Spirit and the blessings we receive at Confirmation. Explore the love of Jesus through his most Sacred Heart and meet the Augustinian turned Franciscan Saint, Anthony of Padua. Enjoy the month of June with this uplifting conversation with Father Dan.Subscribe to the Morning Blend on your favorite podcast platform.Find this show on the free Hail Mary Media App, along with a radio live-stream, prayers, news, and more.Look through past episodes or support this podcast.The Morning Blend is a production of Mater Dei Radio in Portland, Oregon.

On May 8, 2025, the college of cardinals stunned the world by electing Cardinal Robert Francis Prevost, a native of the South Side of Chicago, as our new pope. What kind of papacy should we expect from this American pope? How should we interpret his papal name, Leo XIV, and his background as the former head of the Augustinian religious order? Are there any early signs of what his priorities will be? And how should we think about him in relation to his predecessors, including Pope Francis? A listener asks about contemporary misunderstandings of Catholic theology. 00:00 | Introduction 01:45 | The Religious Liberty Commission 06:03 | What Rome was like during the conclave 10:27 | Before the conclave 13:06 | Defining “liberal” and “conservative” in ecclesial circles 13:53 | Why Catholic conclaves attract so much interest 16:14 | Addressing Bishop Barron's hat 17:10 | Pope Leo XIV as first American pope 18:50 | Pope Leo XIV as first English-speaking pope 20:07 | Pope Leo XIV as first Augustinian pope 24:00 | Pope Leo XIV's motto 25:07 | A return to the supernatural aspects of the Gospel 26:52 | The significance of Pope Leo XIV's name 30:55 | Pope Leo XIV as a bridge 33:10 | The pressing issues before Pope Leo XIV 34:42 | Listener question: What is the most misunderstood Catholic teaching? 37:04 | Join the Word on Fire Institute Links: Article: “‘Habemus Papam!' Meet the First Pontiff from the United States” Article: “Pope Leo XIV and the New Social Question of AI” Word on Fire Institute: https://institute.wordonfire.org/ NOTE: Do you like this podcast? Become a Word on Fire IGNITE member! Word on Fire is a non-profit ministry that depends on the support of our listeners . . . like you! So become a part of this mission and join IGNITE today to become a Word on Fire insider and receive some special donor gifts for your generosity.

You can think of St. Augustine's heart as an “open book” titled “Confessions.” In this episode, we go deep into his restless heart, sharing with you how well his clear, detailed, and nuanced descriptions of his inner experience reflect Internal Family Systems and parts work so well. As St. Augustine describes his “divided heart” and “conflicting wills” and the stages of his conversion, Dr. Gerry Crete, Dr. Chrisian Amalu, and Dr. Peter Malinoski show how this translates into IFS terms. And Dr. Christian provides an Augustinian experiential exercise. Join us to see how St. Augustine wisdom connects with and informs Catholic parts work.  If you are a Catholic who wants to jumpstart getting to know and love your own parts, check out the Resilient Catholics Community at https://members.soulsandhearts.com/rcc

In the Christian faith, there are certain foundational truths that cannot be compromised. Others are open for debate, but what should those conversations look like? Many churches have adopted what we might call the Augustinian view of Christian doctrine: In the essentials, unity; in the non-essentials, liberty; and in all things, charity. Today, Ron explains what that should look like in the life of the church, as he moves ahead in his teaching series, “Paul: Surprised by Grace.” 

In this episode of the Gotta Be Saints Podcast, I sit down with Fr. Joseph Fessio, S.J.—Jesuit priest, founder of Ignatius Press, and longtime student and friend of Pope Benedict XVI—to discuss the significance of having the first-ever American Pope and what it means for the Church and for each of us as Catholics.Drawing from decades of experience in theology, publishing, and spiritual mentorship, Fr. Fessio offers a rich and personal perspective on the papacies of John Paul II, Benedict XVI, Francis, and now Pope Leo XIV. With clarity, conviction, and humility, he explores the spiritual opportunity—not just the news headline—of this historic moment.This episode is full of wisdom for anyone who cares about the Church's future, who's navigating questions of unity and tradition, and who seeks to grow in holiness amidst change.Topics Covered:What makes this American Pope unique—and why his missionary background mattersReflections on Pope Leo XIV's Augustinian spirituality and pro-life convictionsHow Fr. Fessio's personal relationship with Pope Benedict shaped his understanding of Church renewalWhy liturgy, beauty, and truth still matter in an age of artificial intelligenceThe lessons American Catholics can learn from the universal ChurchWhy we can find peace—even joy—no matter who the Pope isWhat the enduring legacy of John Paul II and Benedict XVI offers for today's CatholicsThe unexpected grace of failure—and how God builds through itFr. Fessio's encouragement for priests, missionaries, and the lay faithful alike

What will it mean for Catholicism and the world to have the first Augustinian Pope? What were the teachings of Augustine of Hippo, who inspires the Order of Augustine? And what are Pope Leo's theological views for the Church and beyond as the Church confronts a world with poverty, violence, and war? [ dur: 58mins. … Continue reading Scholars' Circle – Pope Leo & Augustinian thought – June 8, 2025 →

Join us for an insightful discussion as we unpack the early pontificate of Pope Leo XIV, the first American-born Pope, elected on May 8, 2025. In this video, we explore his unique background, his initial messages, and the potential impact he could have on the global Catholic Church and beyond.     Our panel dives into: His American Roots and Peruvian Connection: How his heritage as a dual U.S. and Peruvian citizen shapes his perspective and mission. Key Themes of His Early Pontificate: Examining his focus on unity, social justice, and the importance of migrants' dignity, as seen in his recent engagements and addresses (e.g., meeting with President Milei, his Pentecost vigil homily).   His Engagement with Modern Challenges: Discussions on his reported views on immigration, his call for peace in ongoing conflicts, and the Church's role in a rapidly changing world. The Significance of an Augustinian Pope: What does his background as an Augustinian friar bring to the papacy? Whether you're a devout Catholic, a history enthusiast, or simply curious about the current events in the Vatican, this conversation offers valuable perspectives on Pope Leo XIV's unfolding papacy.   Watch on Youtube: Click Here Check out our parent network: The Quest - Atlanta's Catholic Radio  Follow us on Instagram Listen on the Quest app: Android Apple   Check out Producer Julian's Social Media: X - Twitter Facebook Page Instagram

This week on “Jesuitical,” Zac and Ashley share a live interview recorded at 6ABC studios in Philadelphia, Pa., featuring prior provincial of the Province of St. Thomas of Villanova, Robert Hagan, O.S.A. Father Rob discusses the case for the canonization of Bill Atkinson, O.S.A., an Augustinan friar who was the first quadriplegic ordained in the Catholic Church and whose life—according to Father Rob—was a miracle.  Zac, Ashley and Father Rob discuss:  Father Rob's vocation story and why Father Bill inspired him to become an Augustinian priest How Father Bill's radical dependence on others and unwavering faith in the midst of great suffering inspired those around him  The case for Father Bill's canonization  In Signs of the Times, Zac and Ashley unpack recent backlash against the Charlotte diocese for a leaked draft on liturgical norms amid traditional Latin Mass restrictions; The Catholic University of America in Washington's two new degrees in artificial intelligence; and Pope Leo and Russia's President Vladimir Putin's first phone call.   BE PART OF THE FIRST-EVER JESUITICAL RETREAT! Join us at the studio and headquarters of America Media in New York City for two days of community, prayer and sharing stories of faith. Get a behind-the-scenes look at how we make the podcast, meet fellow young Catholics, pray with America staff and editor in chief Sam Sawyer, S.J., share meals and craft your own faith story with accompaniment from our team. Sign up here! We can't wait to meet you. Jesuitical Young Adult Retreat: What's Your Story? Open to ages 21-39 Friday, June 27th (evening) + Saturday, June 28th (all day) New York, NY Friday: America Media Office – 1212 Avenue of the Americas, New York, NY 10036 Saturday: Jesuits USA East Province – 39 E 83rd St, New York, NY 10028 Cost: $100  Housing: Participants are responsible for their own lodging in NYC Capacity: The retreat will be capped at 30 participants. First come, first served. Links for further reading:  Jesuitical Storytelling Retreat Who is Fr. Bill Atkinson? Meet Fr. Bill Atkinson, OSA–the first quadriplegic Catholic priest Green Bananas: The Wisdom of Father Bill Atkinson Charlotte diocese faces backlash for leaked draft on liturgical norms amid traditional Latin Mass restrictions Catholic University of America to launch new degrees in A.I. Pope Leo XIV and Russia's Vladimir Putin have first phone call Fr. Bill Atkinson, O.S.A,, found God beyond the labels that divide us You can follow us on X and on Instagram @jesuiticalshow.   You can find us on Facebook at facebook.com/groups/jesuitical.  Please consider supporting Jesuitical by becoming a digital subscriber to America magazine at americamagazine.org/subscribe Learn more about your ad choices. Visit megaphone.fm/adchoices

Step into the world of late medieval Catholicism and discover the spiritual crisis that shaped one of history's most influential reformers. In this episode, Dr. Alan Strange takes us through Martin Luther's early years—from his tormented life as an Augustinian monk to his life-changing encounter with Romans 1:17.We explore the complex religious landscape Luther inherited, where salvation seemed locked behind a system of sacraments, purgatory, and papal indulgences. In Luther's life, we see the internal struggle of a man so desperate for righteousness that he nearly destroyed his health through extreme ascetic practices, only to discover that the righteousness God requires, He freely gives as a gift received by faith alone.

Step into the world of late medieval Catholicism and discover the spiritual crisis that shaped one of history's most influential reformers. In this episode, Dr. Alan Strange takes us through Martin Luther's early years—from his tormented life as an Augustinian monk to his life-changing encounter with Romans 1:17. We explore the complex religious landscape Luther inherited, where salvation seemed locked behind a system of sacraments, purgatory, and papal indulgences. In Luther's life, we see the internal struggle of a man so desperate for righteousness that he nearly destroyed his health through extreme ascetic practices, only to discover that the righteousness God requires, He freely gives as a gift received by faith alone.

There's a new pope—and he's an Augustinian!   In this episode, Father Dave and Deacon Bob discuss the election of Pope Leo XIV, the first member of the Order of St. Augustine to lead the Catholic Church. They explore why St. Augustine's Confessions remains a spiritual masterpiece and how his vision of community, conversion, and interior prayer speaks to the Church's call for renewal today.  Naturally, they go off on many tangents, starting with a chilly trip to Cedar Point, detouring through spelling bee glory and NFL drama, and ending in Poland (via pilgrimage, not roller coaster). And yes, they say “Pope” a lot. Allegedly, it boosts downloads. (Spoiler: It works.)    Highlighted Sections  (00:00) T-Shirts, Field of Dreams, and the Pope Bump  The episode opens with an early Father's Day gift: a nostalgic T-shirt featuring Field of Dreams. This sparks a discussion about podcast stats and the surprisingly real “Pope bump,” where there seems to be an uptick in listeners anytime the pope is mentioned in the title. For science, they test it live.  (03:45) Teacups, Tournaments, and the Cold Ride of Aging  Deacon Bob recounts a brisk grandkid-filled day at Cedar Point, while Father Dave recaps the equally chilly Memorial Golf Tournament in Dublin, Ohio. Along the way, they correct a Jack Nicklaus/Jack Nicholson mix-up and debate whether roller coasters or golf better reveal our age.  (10:28) Spelling Bees, Stage Fright, and Childhood Wins  The Scripps National Spelling Bee champ nails “éclaircissement,” then collapses with joy. That memory sparks their own stories: Father Dave's catechism bee victory and Deacon Bob's state theater auditions. They reflect on the pressure of performing, the resilience it builds, and how these moments shape us.  (16:11) Pope Leo XIV, St. Augustine, and Why Confessions Still Matters  The first Augustinian pope opens the door to rich reflections on St. Augustine's enduring legacy. Father Dave and Deacon Bob spotlight Return to the Heart by Dr. Shane Owens, which unpacks the biblical themes in Confessions for today's reader. Owens also recently joined Father Dave for an episode of Franciscan University Presents to discuss how Augustine's life and writings continue to guide hearts back to Christ.  (21:05) Pentecost, Pilgrimages, and the Road Ahead  Pentecost kicks off a summer of spiritual encounters: Heather Khym leads the first Glory: A Women's Gathering, Deacon Bob heads to the LifeTeen Catholic Youth Ministry Convention, and Father Dave departs for a pilgrimage to Poland to visit sites connected to St. John Paul II, St. Faustina, and St. Maximilian Kolbe. They share the joys of ministry on the move and the fresh hope the Holy Spirit always brings.  Resources Mentioned  Return to the Heart: The Biblical Spirituality of St. Augustine's Confessions by Dr. Shane Owens  St. Augustine's Confessions and Us with guest Dr. Shane Owens – Franciscan University Presents  Glory: Women's Gathering Steubenville Conference with Heather Khym  LifeTeen Catholic Youth Ministry Convention  Confessions by St. Augustine   Poland Pilgrimage: In the Footsteps of St. John Paul II & St. Faustina with Father Dave Pivonka, TOR 

Augustinian priest, Fr. Tom McCarthy talks about his personal relationship with Pope Leo XIV. Joan Lewis join with news from the Vatican. T's Two Sense looks at truth about gender mutilation surgeries. Plus, Fr. Shenan Boquet of Human Life International discusses the decline in population.

Augustinian priest, Fr. Tom McCarthy talks about his personal relationship with Pope Leo XIV. Joan Lewis join with news from the Vatican. T's Two Sense looks at truth about gender mutilation surgeries. Plus, Fr. Shenan Boquet of Human Life International discusses the decline in population.

Please join me this weekend in the interview segment of Vatican Insider for Part II of my conversation with my very special friend and guest, Msgr. Roger Landry! If you watched EWTN television at any time (probably most of the time) from April 21st when Pope Francis died – you know Msgr. Roger Landry, one third of the team that covered the big events recently at the Vatican that culminated in the May 8 election of Pope Leo XIV, the first American pope and the first Augustinian to be elected as Successor of St. Peter.

It's true. Our guest this week has the pope's cell phone number. But long before cell phones, Father Anthony Pizzo was a close confidant of Cardinal Robert Prevost. In this episode, Father Pizzo shares the story of his 50-plus year friendship with the first American pontiff. Lissa Druss and Thom Serafin explore the depths of the Augustinian order, what the world stage can expect from Pope Leo XIV, and why he'll insist on the care of common people.

Rob Corzine dives into the Sunday Readings and Bill Cook looks at Pope Leo's Augustinian inspirations.

Full Text of ReadingsThursday of the Fifth Week of Easter Lectionary: 288The Saint of the day is Saint Rita of CasciaSaint Rita of Cascia's Story Like Elizabeth Ann Seton, Rita of Cascia was a wife, mother, widow, and member of a religious community. Her holiness was reflected in each phase of her life. Born at Roccaporena in central Italy, Rita wanted to become a nun but was pressured at a young age into marrying a harsh and cruel man. During her 18-year marriage, she bore and raised two sons. After her husband was killed in a brawl and her sons had died, Rita tried to join the Augustinian nuns in Cascia. Unsuccessful at first because she was a widow, Rita eventually succeeded. Over the years, her austerity, prayerfulness, and charity became legendary. When she developed wounds on her forehead, people quickly associated them with the wounds from Christ's crown of thorns. She meditated frequently on Christ's passion. Her care for the sick nuns was especially loving. She also counseled lay people who came to her monastery. Beatified in 1626, Rita was not canonized until 1900. She has acquired the reputation, together with Saint Jude, as a saint of impossible cases. Many people visit her tomb each year. Reflection Although we can easily imagine an ideal world in which to live out our baptismal vocation, such a world does not exist. An “If only ….” approach to holiness never quite gets underway, never produces the fruit that God has a right to expect. Rita became holy because she made choices that reflected her baptism and her growth as a disciple of Jesus. Her overarching, lifelong choice was to cooperate generously with God's grace, but many small choices were needed to make that happen. Few of those choices were made in ideal circumstances—not even when Rita became an Augustinian nun. Saint Rita of Cascia is the Patron Saint of: Difficult MarriagesImpossible CausesInfertilityParenthood Learn more about Saint Rita! Saint of the Day, Copyright Franciscan Media

The swift elevation to the papacy of Chicago-born Cardinal Robert Francis Prevost—known simply as ‘Bob' among his fellow Augustinian friars—defied pundits' predictions even as it was met with joy by Catholics around the world.  It's impossible to say just how Leo XIV's papacy will unfold, though in his early Masses and remarks the pope has already voiced strong support for the continuation of Francis's project of synodality. Leo's chosen name signals his commitment to the advancement of Catholic social teaching. On this episode, Commonweal contributors Natalia Imperatori-Lee and Mollie Wilson O'Reilly and editor Dominic Preziosi reflect on Pope Leo's first week on the chair of Peter.  For further reading:  The editors on Leo's election Anthony Annett on Pope Leo and AI Stephen Millies on Leo and Chicago's CTU Massimo Faggioli on what Leo's pontificate signals for the U.S. Church

Shortly after Cardinal Robert Prevost was elected Pope Leo XIV, Bill Gabriel, O.S.A., received an unexpected email from a student at Malvern Prep in Pennsylvania. The student asked, “Is this your boy?” alongside a photo of the new pope. Bill replied, “I wouldn't say he's my boy, but he is our brother,” referencing their shared Augustinian bond. The student responded, “Well, I guess that makes him my brother too.”  Preaching for the Sixth Sunday of Easter, Year C, Bill finds resonance in his homily between the risen Christ's parting words—“Peace be with you”—and Pope Leo XIV's call for “an unarmed and disarming peace.” Guest: Bill Gabriel, O.S.A., Head of Mission and Ministry at Malvern Prep. Learn more about your ad choices. Visit megaphone.fm/adchoices

(3:31) Bible Study: Acts 14:5-18 What does trust have to do with being healed? John 14:21-26 How do we love people who are hard to love? (19:22) Break 1 (20:59) Letters: Father shares the difference between private and public revelations and what does a dioceses master of ceremonies do? Father explains these and other questions. Send him a letter at simon@relevantradio.com (33:10) Break 2 (34:56) Word of the Day Paraclete (38:29) Phones: Tom - Mary being called 'The Woman' and the 'New Eve'. How do I understand this? Pat - new Pope, Augustinian. what does it mean to be Augustinian? Tom - why is the phrase 'have mercy on us and on the whole world' in the Divine Mercy Chaplet? Geri - why is the book written to the Hebrews and not the Jews? Mark - if you know someone is going to Church receiving Communion and shouldn’t be what should you say?

Join us for a captivating deep dive into the life of Pope Leo XIV (Robert Francis Prevost) as we uncover 55 surprising facts about the man behind the papacy—from his humble beginnings in Chicago to his historic rise as the first Augustinian pope in modern times. Pope Leo XIV's unique background—bridging diverse cultures, academic rigor, and pastoral heart—offers clues to how he might lead the Church in a divided world. 1) Gospel - John 13:16-20 - When Jesus had washed the disciples' feet, He said to them: "Amen, amen, I say to you, no slave is greater than his master nor any messenger greater than the one who sent him. If you understand this, blessed are you if you do it. I am not speaking of all of you. I know those whom I have chosen. But so that the Scripture might be fulfilled, The one who ate my food has raised his heel against me. From now on I am telling you before it happens, so that when it happens you may believe that I AM. Amen, amen, I say to you, whoever receives the one I send receives Me, and whoever receives Me receives the One Who sent Me." Bishop Sheen quote of the day 2, 3) 55 things you need to know about the New Pope, Leo XIV https://www.politico.com/news/magazine/2025/05/09/55-things-you-need-to-know-about-the-new-pope-leo-xiv-00338515 4) A prayer for Pope Leo XIV by Bishop Strickland https://www.knightsrepublic.com/single-post/a-prayer-for-pope-leo-xiv

Habemus Papam! The Church has a new pope—and he's from Chicago. In this episode, Father Dave and Deacon Bob react with joy, awe, and a healthy dose of disbelief to the election of Pope Leo XIV, a South Side Chicago native and fellow “Bob.” The first American pontiff, Leo XIV is an Augustinian, missionary, canon lawyer, and lifelong baseball fan with deep roots in both Villanova and Peru. His election is already making waves—and memes. Before diving into Vatican news, the hosts process a different kind of drama: sports heartbreak. Bob relives the Cleveland Cavaliers' playoff collapse—one for the record books—and the deep disappointment that followed. Father Dave offers perspective (and a hopeful prediction) before they shift gears to highlight Franciscan University's Commencement weekend. From Mary Rice Hasson's bold defense of the human person to Bishop Andrew Cozzens' catechetical preaching, the event was a joyful witness to faith and truth. Finally, they unpack the significance of the name Leo, what this new pope may prioritize, and how the legacy of Pope Leo XIII—with his groundbreaking encyclicals on labor, justice, and the Holy Spirit—may resonate in the years ahead. From Chicago sports to conclave suspense, from Catholic memes to Marian devotion, this episode is a fast-paced blend of humor, reverence, and hope for the Church's future under a pope who, as Bob puts it, “plays Wordle with his brother and orders from Wawa.”   Resources Mentioned The Becket Fund for Religious Liberty Rerum Novarum by Pope Leo XIII Pope Leo XIV – Live Coverage and Commentary (Vatican News)

Patrick gave you a glimpse into the childhood and early years of our brand-new Holy Father, Pope Leo XIV (Cardinal Robert Francis Prevost), with the kind of reverent curiosity you'd expect when an altar boy from the South Side becomes the Vicar of Christ. You can listen to his entire hour of commentary about Pope Leo XIV here. Hour 2 is available to listen here. Hour 3 is here. Humble Beginnings in the Windy City Born on September 14, 1955, in Dolton, Illinois (a suburb of Chicago), little Robert Prevost was raised in a faithful Catholic home. His dad, Louis Marius Prevost, was of French-Italian descent and served in the U.S. Navy during WWII. His mom, Mildred Martínez, was a Spanish-Creole librarian with deep Louisiana roots. He grew up going to St. Mary of the Assumption parish, where he served as an altar boy. So yes, he literally started out on the altar... just not quite at the Vatican level yet. He has two brothers, Louis Martin and John Joseph. A Brainy & Prayerful Path Young Robert was no slouch in school either; he studied math at Villanova, graduating in 1977. God had bigger plans. He entered the Order of St. Augustine in 1978, professed vows in 1981, and was ordained a priest in 1982. He studied theology in Chicago and canon law in Rome, eventually earning his doctorate from the Pontifical University of St. Thomas Aquinas (Angelicum). From Peru to the Pontificate This wasn’t a man who just sat around in chancery offices. He served as a missionary priest in Peru, taught at seminaries, worked in diocesan offices, and even led the global Augustinian order as Prior General, twice. Eventually, he was appointed a bishop in Peru, received dual citizenship, and climbed the Vatican ranks: prefect of the Dicastery for Bishops and president of the Pontifical Commission for Latin America. If you wanted to become a bishop under Pope Francis? You probably went through his office. Cardinal, then…Pope! In 2023, he was made a cardinal, and by early 2025, elevated to Cardinal Bishop: one of the highest honors in the Church. Just a few months later, he appeared on the balcony of St. Peter’s Basilica, smiling (and maybe a bit stunned), as the world heard those famous words: “Habemus Papam!”: We have a Pope! First Words as Pope Patrick shared audio from Pope Leo’s first Mass, where he began his homily in English before switching to Italian. His opening line was a quote from the Psalms: “I will sing a new song to the Lord, for He has done marvels... not just with me, but with all of us, my brother Cardinals.” It was humble, sincere, and straight from the heart. Fun Fact Corner: There's a photo of him at a Chicago World Series game dressed incognito, talking on a cell phone: captioned: “Here’s the Pope at the World Series.” Instant classic. His childhood home was reportedly listed for $199K the day before the conclave. His Creole roots and international experiences give him a beautiful cultural depth: a bridge between continents, languages, and peoples. From altar boy in Dolton to Peter’s successor: it’s a story only God could write.

Welcome to America magazine's Conclave Podcast. In this episode, the team discusses the Augustinian (and American) roots of Pope Leo XIV. They discuss: Pope Leo XIV is an alum of Villanova University. What's the atmosphere is like on campus right now? The Augustinian roots of Pope Leo: the intellectual, spiritual and social principles that will lead his ministry How poverty, chastity and obedience are a path to freedom and joy Subscribe to America to get our extensive coverage of the historic election of Pope Leo XIV at: ⁠⁠https://www.americamagazine.org/subscribe⁠⁠ Links from the show: ⁠Pope Leo XIV's first Sunday blessing: Appeals for peace, vocations and happy Mother's Day.⁠ ⁠Full text: Pope Leo XIV's first formal address to the College of Cardinals⁠ ⁠Pope Leo XIV's message to the cardinals: Vatican II and Pope Francis are here to stay⁠ ⁠⁠Pope Leo XIV: What to expect in the coming days⁠⁠ ⁠⁠Full text: Pope Leo XIV's first homily⁠⁠ ⁠⁠Who was Pope Leo XIII?⁠⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

Welcome to America magazine's Conclave Podcast. In this episode, the team discusses the Augustinian (and American) roots of Pope Leo XIV. They discuss: Pope Leo XIV is an alum of Villanova University. What's the atmosphere is like on campus right now? The Augustinian roots of Pope Leo: the intellectual, spiritual and social principles that will lead his ministry How poverty, chastity and obedience are a path to freedom and joy Subscribe to America to get our extensive coverage of the historic election of Pope Leo XIV at: ⁠⁠https://www.americamagazine.org/subscribe⁠⁠ Links from the show: ⁠Pope Leo XIV's first Sunday blessing: Appeals for peace, vocations and happy Mother's Day.⁠ ⁠Full text: Pope Leo XIV's first formal address to the College of Cardinals⁠ ⁠Pope Leo XIV's message to the cardinals: Vatican II and Pope Francis are here to stay⁠ ⁠⁠Pope Leo XIV: What to expect in the coming days⁠⁠ ⁠⁠Full text: Pope Leo XIV's first homily⁠⁠ ⁠⁠Who was Pope Leo XIII?⁠⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

Curious about Catholic Social Teaching but don't know where to start? In this episode, Karlo Broussard points you to essential resources—from magisterial documents to accessible books—that will help you understand the Church's teaching on human dignity, the common good, subsidiarity, and solidarity. Whether you’re a beginner or looking to go deeper, this episode lays the groundwork for learning how Catholicism speaks to politics, economics, and justice. Join The CA Live Club Newsletter: Click Here Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 28:50 – I went to a communion service where the female minister was standing in the sanctuary behind the altar. Is this allowed? 31:47 – Are there any resources you can offer to me where I can learn more about Catholic Social Teaching? 40:59 – How much can we read into Pope Leo's Augustinian background? 49:34 – Does the indulgences the pope gave today at his blessing affect those who are in mortal sin?

Patrick highlights the election of Pope Leo XIV and what this new chapter means for the Church. He explores the tradition of the papal blessing, explains the history and role of religious orders, and answers important listener questions about indulgences. Patrick connects these moments to the impact of faith and leadership, offering takeaways that resonate far beyond the Church—valuable insights for anyone working to build legacy and meaning in their own life and work. Patrick shares his “Prayer for Pope Leo XIV” (00:50) Andrew - Pope Leo gave plenary indulgence. What do I need to do to receive this? (01:59) Matthew - Christian Unity: Martin Luther was also an Augustinian who fought against a prior Pope Leo. (08:28) Barbara - How far does the tradition of the Conclave go back? (17:24) Vinnie - If the Pope gives a plenary indulgence over the radio do you get the indulgence for just listening or do you have to be present? (19:17) Jim - I think it’s great that Pope Leo played priest when he was a little kid. (22:45) Cindy – Yesterday was the anniversary of WWII. Pope Leo's Father served in WII. Hopeful this Pope will bring peace. (26:19) Lane – What is the history behind the Room of Tears? (39:15) John – Does today's modern Mass have any connection to the Papal Encyclical from Leo XIII? (43:09) Marsha – Can there be more than one Cardinal from an Archdiocese? (47:22)

Patrick shares the historic election of Pope Leo XIV—the first American-born Pope. He highlights the Holy Father’s Chicago roots, his journey in the Augustinian order, his years serving in Peru, and what the new papal name may signal for the Church’s direction. Patrick also answers listener questions about papal traditions and keeps the conversation focused on hope and faith as this new chapter begins for Catholics around the world. Who is Pope Leo XIV? Patrick gives us the story of a child growing up in Chicago to becoming Pope Leo XIV (00:44) Audio: Pope Leo XIV began his first homily with words in English during Mass in the Sistine Chapel with the College of Cardinals (03:47) Audio: Augustinians to meet in Rome to choose new leader and discuss future plans (11 years ago) (21:19) Rod – Why does the Pope use a fake name instead of his real name? (28:32) Ann - Pope Leo went to St. Rita High School in Chicago. That is where he got his Augustinian roots. (32:51) Patrick shares details about Pope Leo XIII (36:12) Andrew - Pope Leo gave plenary indulgence. What do I need to do to receive this? (50:19)

We're up a day early with this special emergency edition of the 3WHH because it isn't every millennium when you get an American Pope. With John Yoo hosting this week we hold ecumenical court on what to think about an American Pope who displays some progressive political sympathies, but is a math major and an Augustinian, which are more promising indications. We offer a few things to watch for as this papacy unfolds.Next up: what to make of Trump's foreign policy, especially in light of the firing of NSA Mike Waltz. John is confused (so what else is new?), and once again Steve and Lucretia have to sort him out about how foreign policy analysis ought to begin, with the first step being, throw out all your academic IR theories! Meanwhile, the title for today's episode arises from a joke in the middle of this topic. (You'll just have to listen to find out what it is, and if you don't like it, blame Richard Samuelson!)Finally, we use the latest disgrace at Columbia to judge whether colleges are starting to shape up or not, and why we want the Trump Administration to keep up the pressure.

Welcome to the America magazine conclave podcast. We are thrilled to join the church in welcoming Pope Leo XIV! Our team was just in St. Peter's Square for the historic election, and we're here with first reactions and some important details about the life and ministry of the missionary Augustinian friar turned pope: the now former-Cardinal Robert F. Prevost. Links from the show: Robert Francis Prevost elected first American pope Peru rejoices for their former bishop: Pope Leo XIV Prepare to be surprised by the next pope Sign up for America's subscriber-exclusive “Conclave Diary” daily newsletter and get all of our extensive coverage at: ⁠⁠⁠AmericaMagazine.org/Subscribe Learn more about your ad choices. Visit megaphone.fm/adchoices

Wednesday, May 7th marks the beginning of the conclave – the Catholic Church's process of electing the next pope. Conclaves have traditionally been portrayed in our culture as shrouded in intrigue and back-room politicking. But, as theology expert Dr. Joseph Capizzi shows us, the 2000-year-old tradition is not that mysterious. He walks us through how cardinals elect a new pope, the political considerations they use to evaluate candidates, and how the Pope's power in the world has changed over millennia. He evaluates the legacy and controversy surrounding Pope Francis. He explains why the Catholic Church is growing in Africa, Asia, and among young American men. They end with a discussion of how Christian moral theology evolved to address, and ultimately reject, the practice of slavery.   Dr. Joseph Capizzi is the Dean of Theology and Religious Studies at The Catholic University of America. He teaches in the areas of social and political theology, with a special interest in peace and war, citizenship, political authority, and Augustinian theology.