Podcasts about Karl Barth

In this episode, Russell Moore, editor-in-chief of Christianity Today, joins Mark Labberton to discuss the seismic political, moral, cultural, and spiritual crises facing American evangelicalism and how to respond. Reflecting on his own journey from the Southern Baptist Convention to his current role, Moore offers a candid and theologically rich diagnosis of a movement he describes as simultaneously fragmented, bored, and longing for renewal. Drawing parallels to historical awakenings and moments of global upheaval, Moore challenges listeners to consider what faithful Christian witness looks like in a time of digital saturation, political idolatry, and ecclesial disillusionment. Together, they wrestle with how evangelical institutions can resist becoming co-opted by market forces or ideologies, and instead return to the soul of the gospel—Jesus himself. Episode Highlights “We simply want Jesus as revealed in scripture.” (Russell Moore) “The good news is so clouded with distorted noise.” (Mark Labberton) “You mistakenly think that the solution has to be at the same scale as the problem.” (Wendall Berry, cited by Russell Moore) “Every person has to have an act of willful excommunication.” (Nicholas Carr, cited by Russell Moore) “Christian Nationalism is like ‘Bizarro Evangelicalism' … i f you can get external conformity, then you have righteousness.” (Russell Moore) Karl Barth on Christian disillusionment during World War I: “We  we want to preach the gospel as though nothing has happened.” … “ He's saying the church is being co-opted and used by forces alien to it. And there have to be people who are free from that to actually appeal to the genuine gospel and to remind people that God is God.” About Russell Moore Russell Moore is Editor in Chief of Christianity Today and is the author of Losing Our Religion: An Altar Call for Evangelical America (Penguin Random House). The Wall Street Journal has called Moore “vigorous, cheerful, and fiercely articulate.” He was named in 2017 to Politico Magazine's list of top fifty influence-makers in Washington, and has been profiled by such publications as the New York Times, the Washington Post, TIME Magazine, **and the New Yorker. An ordained Baptist minister, Moore served previously as President of the Southern Baptist Convention's Ethics and Religious Liberty Commission and, before that, as the chief academic officer and dean of the Southern Baptist Theological Seminary, where he also taught theology and ethics. Moore was a Fellow at the University of Chicago's Institute of Politics and currently serves on the board of the Becket Law and as a Senior Fellow with the Trinity Forum in Washington, D.C. He also hosts the weekly podcast The Russell Moore Show and is co-host of Christianity Today's weekly news and analysis podcast, The Bulletin. Russell was President of the Ethics & Religious Liberty Commission of the Southern Baptist Convention from 2013 to 2021. Prior to that role, Moore served as provost and dean of the Southern Baptist Theological Seminary in Louisville, Kentucky, where he also taught theology and ethics. A native Mississippian, he and his wife Maria are the parents of five sons. They live in Nashville, where he teaches the Bible regularly at their congregation, Immanuel Church. Show Notes Comparing Christianity Today and Fuller Theological Seminary Religious reconsiderations post-World War II “My grandfather was blown out of a tank by the Nazis in the Battle of the Bulge and came back. He went an unbeliever, came back really feeling his mortality and, and searching for answers. And ended up at a revival meeting where he came to know Christ.” A false choice presented to Christians: “You had this false choice being presented to Christians … you either go with an ever narrowing, ever quarrelsome sort of group of fundamentalists or you liberalize.” Billy Graham and Martin Luther King, Jr. The recent history of Evangelical Christianity A Movement in Crisis: What is the state of Evangelicalism in America? Revival preachers and entrepreneurialism: a religious, market-driven reality “Lifelessness and deadness” “ I can't think of a single church that has split over Christology. Most of the arguments have to do with politics and, and related sort of cultural issues because that's what people really care about and what they really think often is important.” Tumult of the digital economy Alienation, dehumanization: “We can simultaneously think of ourselves as gods and as sets of data and algorithms.” Speed of change and life Teaching ethics: a final exam question students have never thought about How to prepare people for ethical problems and real-life challenges Mental health crisis: “high rates of depression and anxiety driven by a piece of glass that everybody carries in his or her pocket that can connect that person with all of the information in the entire world.” 100 years since the invention and use of the microphone No microphones, but extraordinary voices “The dials are askew, because the sound that evangelicalism is evoking in so many quadrants is a sound that is hostile and grading and brash and arrogant.” “The good news is so clouded with distorted noise.” Secularization How Evangelicalism appeals to people: End Times Prophecy, Marriage and Family Values, and Shocking Attention-Grabbing “Real life takes on the characteristics of the internet.” Wendall Berry: “You mistakenly think that the solution has to be at the same scale as the problem.” Can you give us some hope? “Hope that is seen is not hope. Instead, there's suffering that creates endurance. Endurance that creates character, character that creates hope, and hope does not put to shame.” Ezekiel and the valley of the dry bones What is the work of Christianity Today right now? Redefining who is “us.” Who is the “we” of Evangelicalism? “We simply want Jesus as revealed in scripture.” 2 Corinthians 4: “The glory of God reflected in the face of Jesus Christ.” Karl Barth and disillusionment during World War I: “We  we want to preach the gospel as though nothing has happened.” … “ He's saying the church is being co-opted and used by forces alien to it. And there have to be people who are free from that to actually appeal to the genuine gospel and to remind people that God is God.” How to cultivate freedom “One of the major challenges to a freedom is loss of attention.” “I have to be free from the constant whirl—and what he meant at the time was the radio, you know, which is nothing compared to what we have—because my attention is necessary for me to be able to serve and to give.” “Kingdom of God is like yeast.” Waiting, attention, and a longer view of time “How do you then hold onto this freedom that we're describing in a way of connected disconnectedness or disconnected connectedness or something?” Nicholas Carr: “Every person has to have an act of willful excommunication.” Revelation and the Book of Daniel: “Seal all this up for now. … Don't worry about it.” Nebuchadnezzar demanding  that. Shadrach, Mishak, and Abednego bow down and worship the golden statue. Evangelical Pastors: Preaching the Bible versus advocating a political vision Galatians 1 and 2—Paul's not yielding to false teachers in order to preserve the Gospel New Apostolic Reformation Christian Nationalism: “Bizarro Evangelicalism … i f you can get external conformity, then you have righteousness.” “Blood mysticism” Jonathan Rauch's Cross Purposes Keeping guard up in conversations with disagreement “Simply asking for Christians to be who we say we are.” Production Credits Conversing is produced and distributed in partnership with Comment Magazine and Fuller Seminary.

In this episode, Dr. Oord discusses a new book from Keith Ward entitled, Karl Barth on Religion: A Critique.  In this study, Keith Ward offers a detailed critique of Barth's views on religion and revelation as articulated in Church Dogmatics.ORTCON25 the annual Open and Relational Conference (ORTCON25) will take place from June 30 - July 4 at the beautiful Grand Targhee Resort in the Grand Teton mountains of Wyoming. The conference provides workshops, lectures, and social activities to deepen relationships and present new ways of imagining God and the universe.A number of Open and Relational speakers will be present at the conference including Anna Case-Winters and Brian McLaren.To register for the conference visit:  https://c4ort.com/ortcon/

In this episode, Andrew and Marco discuss how to reclaim one's agency over sexual passions in a way that dignifies both self and others. Drawing on Karl Barth and the Catechism, they offer a framework for living rightly toward the opposite sex, which is key to true integration. Andrew argues that chastity is essential for happiness, helping to navigate confusing desires and temptations. He also shares insights from Leanne Payne, offering a hopeful path to healing through surrendering obsessive thoughts and feelings to Jesus. Purchase your SIGNED copy during Lent 2025 for only $2 (shipping not included)! https://www.shopdesertstream.org/product-page/rediscovering-our-lost-fullness

Ever wonder why do we pray? Today's conversation on Back Porch Theology is the first of a four-part series we're really excited and passionate about called The Theology of Prayer. Alli, Dr. Howard and I have talked and dreamed and pondered and of course prayed about doing a series on prayer for years, and I think the main reason it's taken us so long to finally record this series is because the glorious rich, nuanced, profound, practical and transformative experience of communing with our Creator Redeemer is kind of like the mouth-watering brisket they serve at Buccees. Karl Barth – one of my favorite theologians wrote this, “To clasp the hands in prayer is the beginning of an uprising against the disorder of the world.” Isn't that good? I'm not nearly as wise as those saints but in my experience of being a Christ-follower for more than half a century now, I've found prayer to be the very scaffolding of my security and contentment. At this point in my life, prayer is as necessary and life-giving as breathing. We're really looking forward to the next couple of episodes and we're so grateful to get to share them with y'all. Watch the Ark in the Darkness HERE. Find out more from Hope For The Heart Here. Learn more about The Chosen HERE.

“Wir müssen bereit werden, uns von Gott unterbrechen zu lassen.” Dietrich Bonhoeffer Dietrich Bonhoeffer war ein bedeutender deutscher Theologe, Pfarrer und Widerstandskämpfer gegen den Nationalsozialismus. Er wurde am 4. Februar 1906 in Breslau geboren und am 9. April 1945 im Konzentrationslager Flossenbürg hingerichtet. Bonhoeffers Leben und Wirken: Theologische Ausbildung: Bonhoeffer studierte Theologie in Tübingen, Berlin und New York, wo er von liberalen und neo-orthodoxen Theologen, insbesondere Karl Barth, beeinflusst wurde. Er beschäftigte sich intensiv mit Fragen der christlichen Ethik und der Rolle des Glaubens in der modernen Welt. Bekennende Kirche: Nach der Machtergreifung Hitlers 1933 stellte sich Bonhoeffer gegen die Nazidiktatur, insbesondere gegen die "Deutschen Christen", eine Bewegung innerhalb der Kirche, die den Nationalsozialismus unterstützte. Er war Mitbegründer der Bekennenden Kirche, die sich gegen die staatliche Kontrolle der Kirche und die nationalsozialistische Ideologie stellte. Widerstand gegen Hitler: In den 1940er Jahren schloss sich Bonhoeffer dem Kreis um Admiral Wilhelm Canaris und der Abwehr an, der militärischen Opposition gegen Hitler. Obwohl Bonhoeffer ursprünglich Pazifist war, unterstützte er in dieser Zeit Pläne zur Ermordung Hitlers, da er das Böse, das der Nationalsozialismus verkörperte, als zu groß empfand, um es durch passiven Widerstand zu bekämpfen. Inhaftierung und Tod: 1943 wurde Bonhoeffer wegen seiner Beteiligung am Widerstand und der Unterstützung verfolgter Juden verhaftet. Nach dem gescheiterten Attentat auf Hitler am 20. Juli 1944 wurde er in ein Konzentrationslager überstellt und kurz vor Kriegsende, am 9. April 1945, hingerichtet. Bonhoeffers Theologie: Bonhoeffers Schriften und Theologie haben auch nach seinem Tod großen Einfluss gehabt. Zu seinen bekanntesten Werken gehören: „Nachfolge“ (1937): Ein Buch über die radikale Bedeutung der Nachfolge Jesu im Leben eines Christen, das sich gegen die "billige Gnade" richtet, also die Vorstellung, dass Gnade ohne echte Umkehr oder Hingabe möglich sei. „Widerstand und Ergebung“ (1944/45): Eine Sammlung von Briefen und Schriften aus der Haft, in denen Bonhoeffer über die „mündige Welt“ nachdenkt und die Bedeutung des Glaubens in einer modernen, säkularen Gesellschaft untersucht. Zentrale Gedanken: Gnade und Nachfolge: Bonhoeffer forderte eine radikale Nachfolge Jesu, die mit persönlichem Opfer und der Bereitschaft verbunden ist, für die eigenen Überzeugungen einzustehen. Kirche und Welt: Er argumentierte, dass die Kirche nicht nur eine religiöse Institution ist, sondern aktiv für Gerechtigkeit und gegen Unrecht eintreten muss. Ethik des Widerstands: Bonhoeffer sah die aktive Bekämpfung des Unrechts als christliche Pflicht an, auch wenn es bedeutet, gegen den eigenen Staat vorzugehen. Bonhoeffer ist heute weltweit als Märtyrer und einer der großen christlichen Denker des 20. Jahrhunderts anerkannt, dessen mutiger Widerstand gegen den Nationalsozialismus und seine Schriften zur christlichen Ethik noch immer große Bedeutung haben. Quelle: ChatGPT Fragen? Schreib an: bibelverse@christliche-gewohnheiten.de

“Die Liebe will nichts von dem anderen, sie will alles für den anderen.” Dietrich Bonhoeffer Dietrich Bonhoeffer war ein bedeutender deutscher Theologe, Pfarrer und Widerstandskämpfer gegen den Nationalsozialismus. Er wurde am 4. Februar 1906 in Breslau geboren und am 9. April 1945 im Konzentrationslager Flossenbürg hingerichtet. Bonhoeffers Leben und Wirken: Theologische Ausbildung: Bonhoeffer studierte Theologie in Tübingen, Berlin und New York, wo er von liberalen und neo-orthodoxen Theologen, insbesondere Karl Barth, beeinflusst wurde. Er beschäftigte sich intensiv mit Fragen der christlichen Ethik und der Rolle des Glaubens in der modernen Welt. Bekennende Kirche: Nach der Machtergreifung Hitlers 1933 stellte sich Bonhoeffer gegen die Nazidiktatur, insbesondere gegen die "Deutschen Christen", eine Bewegung innerhalb der Kirche, die den Nationalsozialismus unterstützte. Er war Mitbegründer der Bekennenden Kirche, die sich gegen die staatliche Kontrolle der Kirche und die nationalsozialistische Ideologie stellte. Widerstand gegen Hitler: In den 1940er Jahren schloss sich Bonhoeffer dem Kreis um Admiral Wilhelm Canaris und der Abwehr an, der militärischen Opposition gegen Hitler. Obwohl Bonhoeffer ursprünglich Pazifist war, unterstützte er in dieser Zeit Pläne zur Ermordung Hitlers, da er das Böse, das der Nationalsozialismus verkörperte, als zu groß empfand, um es durch passiven Widerstand zu bekämpfen. Inhaftierung und Tod: 1943 wurde Bonhoeffer wegen seiner Beteiligung am Widerstand und der Unterstützung verfolgter Juden verhaftet. Nach dem gescheiterten Attentat auf Hitler am 20. Juli 1944 wurde er in ein Konzentrationslager überstellt und kurz vor Kriegsende, am 9. April 1945, hingerichtet. Bonhoeffers Theologie: Bonhoeffers Schriften und Theologie haben auch nach seinem Tod großen Einfluss gehabt. Zu seinen bekanntesten Werken gehören: „Nachfolge“ (1937): Ein Buch über die radikale Bedeutung der Nachfolge Jesu im Leben eines Christen, das sich gegen die "billige Gnade" richtet, also die Vorstellung, dass Gnade ohne echte Umkehr oder Hingabe möglich sei. „Widerstand und Ergebung“ (1944/45): Eine Sammlung von Briefen und Schriften aus der Haft, in denen Bonhoeffer über die „mündige Welt“ nachdenkt und die Bedeutung des Glaubens in einer modernen, säkularen Gesellschaft untersucht. Zentrale Gedanken: Gnade und Nachfolge: Bonhoeffer forderte eine radikale Nachfolge Jesu, die mit persönlichem Opfer und der Bereitschaft verbunden ist, für die eigenen Überzeugungen einzustehen. Kirche und Welt: Er argumentierte, dass die Kirche nicht nur eine religiöse Institution ist, sondern aktiv für Gerechtigkeit und gegen Unrecht eintreten muss. Ethik des Widerstands: Bonhoeffer sah die aktive Bekämpfung des Unrechts als christliche Pflicht an, auch wenn es bedeutet, gegen den eigenen Staat vorzugehen. Bonhoeffer ist heute weltweit als Märtyrer und einer der großen christlichen Denker des 20. Jahrhunderts anerkannt, dessen mutiger Widerstand gegen den Nationalsozialismus und seine Schriften zur christlichen Ethik noch immer große Bedeutung haben. Quelle: ChatGPT Fragen? Schreib an: bibelverse@christliche-gewohnheiten.de

“Klug ist, wer die Wirklichkeit sieht, wie sie ist, wer auf den Grund der Dinge sieht. Klug ist allein, wer die Wirklichkeit in Gott sieht.” Dietrich Bonhoeffer Dietrich Bonhoeffer war ein bedeutender deutscher Theologe, Pfarrer und Widerstandskämpfer gegen den Nationalsozialismus. Er wurde am 4. Februar 1906 in Breslau geboren und am 9. April 1945 im Konzentrationslager Flossenbürg hingerichtet. Bonhoeffers Leben und Wirken: Theologische Ausbildung: Bonhoeffer studierte Theologie in Tübingen, Berlin und New York, wo er von liberalen und neo-orthodoxen Theologen, insbesondere Karl Barth, beeinflusst wurde. Er beschäftigte sich intensiv mit Fragen der christlichen Ethik und der Rolle des Glaubens in der modernen Welt. Bekennende Kirche: Nach der Machtergreifung Hitlers 1933 stellte sich Bonhoeffer gegen die Nazidiktatur, insbesondere gegen die "Deutschen Christen", eine Bewegung innerhalb der Kirche, die den Nationalsozialismus unterstützte. Er war Mitbegründer der Bekennenden Kirche, die sich gegen die staatliche Kontrolle der Kirche und die nationalsozialistische Ideologie stellte. Widerstand gegen Hitler: In den 1940er Jahren schloss sich Bonhoeffer dem Kreis um Admiral Wilhelm Canaris und der Abwehr an, der militärischen Opposition gegen Hitler. Obwohl Bonhoeffer ursprünglich Pazifist war, unterstützte er in dieser Zeit Pläne zur Ermordung Hitlers, da er das Böse, das der Nationalsozialismus verkörperte, als zu groß empfand, um es durch passiven Widerstand zu bekämpfen. Inhaftierung und Tod: 1943 wurde Bonhoeffer wegen seiner Beteiligung am Widerstand und der Unterstützung verfolgter Juden verhaftet. Nach dem gescheiterten Attentat auf Hitler am 20. Juli 1944 wurde er in ein Konzentrationslager überstellt und kurz vor Kriegsende, am 9. April 1945, hingerichtet. Bonhoeffers Theologie: Bonhoeffers Schriften und Theologie haben auch nach seinem Tod großen Einfluss gehabt. Zu seinen bekanntesten Werken gehören: „Nachfolge“ (1937): Ein Buch über die radikale Bedeutung der Nachfolge Jesu im Leben eines Christen, das sich gegen die "billige Gnade" richtet, also die Vorstellung, dass Gnade ohne echte Umkehr oder Hingabe möglich sei. „Widerstand und Ergebung“ (1944/45): Eine Sammlung von Briefen und Schriften aus der Haft, in denen Bonhoeffer über die „mündige Welt“ nachdenkt und die Bedeutung des Glaubens in einer modernen, säkularen Gesellschaft untersucht. Zentrale Gedanken: Gnade und Nachfolge: Bonhoeffer forderte eine radikale Nachfolge Jesu, die mit persönlichem Opfer und der Bereitschaft verbunden ist, für die eigenen Überzeugungen einzustehen. Kirche und Welt: Er argumentierte, dass die Kirche nicht nur eine religiöse Institution ist, sondern aktiv für Gerechtigkeit und gegen Unrecht eintreten muss. Ethik des Widerstands: Bonhoeffer sah die aktive Bekämpfung des Unrechts als christliche Pflicht an, auch wenn es bedeutet, gegen den eigenen Staat vorzugehen. Bonhoeffer ist heute weltweit als Märtyrer und einer der großen christlichen Denker des 20. Jahrhunderts anerkannt, dessen mutiger Widerstand gegen den Nationalsozialismus und seine Schriften zur christlichen Ethik noch immer große Bedeutung haben. Quelle: ChatGPT Fragen? Schreib an: bibelverse@christliche-gewohnheiten.de

En 1914, Karl Barth vio cómo sus profesores justificaban la guerra. Desilusionado, rompió con la teología liberal que le habían enseñado. Una nueva lectura de su Biblia dio origen a una de las revoluciones teológicas más impactantes.SÍGUENOSSitio web: http://biteproject.com​​​x: https://twitter.com/biteproject​​​Podcast: https://anchor.fm/biteprojectTikTok: https://www.tiktok.com/@biteprojectInstagram: https://www.instagram.com/biteproject/Facebook: https://www.facebook.com/biteproject/​​​Créditos:Producido por: Giovanny Gómez Pérez y Pilar PrietoMúsica: Envato Elements.Generación de voces: Daniel Ángel.Edición de sonido y música: Jhon Montaña.

“Wer Ostern kennt, kann nicht verzweifeln.” Dietrich Bonhoeffer Dietrich Bonhoeffer war ein bedeutender deutscher Theologe, Pfarrer und Widerstandskämpfer gegen den Nationalsozialismus. Er wurde am 4. Februar 1906 in Breslau geboren und am 9. April 1945 im Konzentrationslager Flossenbürg hingerichtet. Bonhoeffers Leben und Wirken: Theologische Ausbildung: Bonhoeffer studierte Theologie in Tübingen, Berlin und New York, wo er von liberalen und neo-orthodoxen Theologen, insbesondere Karl Barth, beeinflusst wurde. Er beschäftigte sich intensiv mit Fragen der christlichen Ethik und der Rolle des Glaubens in der modernen Welt. Bekennende Kirche: Nach der Machtergreifung Hitlers 1933 stellte sich Bonhoeffer gegen die Nazidiktatur, insbesondere gegen die "Deutschen Christen", eine Bewegung innerhalb der Kirche, die den Nationalsozialismus unterstützte. Er war Mitbegründer der Bekennenden Kirche, die sich gegen die staatliche Kontrolle der Kirche und die nationalsozialistische Ideologie stellte. Widerstand gegen Hitler: In den 1940er Jahren schloss sich Bonhoeffer dem Kreis um Admiral Wilhelm Canaris und der Abwehr an, der militärischen Opposition gegen Hitler. Obwohl Bonhoeffer ursprünglich Pazifist war, unterstützte er in dieser Zeit Pläne zur Ermordung Hitlers, da er das Böse, das der Nationalsozialismus verkörperte, als zu groß empfand, um es durch passiven Widerstand zu bekämpfen. Inhaftierung und Tod: 1943 wurde Bonhoeffer wegen seiner Beteiligung am Widerstand und der Unterstützung verfolgter Juden verhaftet. Nach dem gescheiterten Attentat auf Hitler am 20. Juli 1944 wurde er in ein Konzentrationslager überstellt und kurz vor Kriegsende, am 9. April 1945, hingerichtet. Bonhoeffers Theologie: Bonhoeffers Schriften und Theologie haben auch nach seinem Tod großen Einfluss gehabt. Zu seinen bekanntesten Werken gehören: „Nachfolge“ (1937): Ein Buch über die radikale Bedeutung der Nachfolge Jesu im Leben eines Christen, das sich gegen die "billige Gnade" richtet, also die Vorstellung, dass Gnade ohne echte Umkehr oder Hingabe möglich sei. „Widerstand und Ergebung“ (1944/45): Eine Sammlung von Briefen und Schriften aus der Haft, in denen Bonhoeffer über die „mündige Welt“ nachdenkt und die Bedeutung des Glaubens in einer modernen, säkularen Gesellschaft untersucht. Zentrale Gedanken: Gnade und Nachfolge: Bonhoeffer forderte eine radikale Nachfolge Jesu, die mit persönlichem Opfer und der Bereitschaft verbunden ist, für die eigenen Überzeugungen einzustehen. Kirche und Welt: Er argumentierte, dass die Kirche nicht nur eine religiöse Institution ist, sondern aktiv für Gerechtigkeit und gegen Unrecht eintreten muss. Ethik des Widerstands: Bonhoeffer sah die aktive Bekämpfung des Unrechts als christliche Pflicht an, auch wenn es bedeutet, gegen den eigenen Staat vorzugehen. Bonhoeffer ist heute weltweit als Märtyrer und einer der großen christlichen Denker des 20. Jahrhunderts anerkannt, dessen mutiger Widerstand gegen den Nationalsozialismus und seine Schriften zur christlichen Ethik noch immer große Bedeutung haben. Quelle: ChatGPT Fragen? Schreib an: bibelverse@christliche-gewohnheiten.de

“Jesus meine Freude«. Wem dieser Klang fremd ist, oder wer in ihm nichts als weichliche Schwärmerei hört, der hat das Evangelium überhaupt noch nicht gehört.” Dietrich Bonhoeffer Dietrich Bonhoeffer war ein bedeutender deutscher Theologe, Pfarrer und Widerstandskämpfer gegen den Nationalsozialismus. Er wurde am 4. Februar 1906 in Breslau geboren und am 9. April 1945 im Konzentrationslager Flossenbürg hingerichtet. Bonhoeffers Leben und Wirken: Theologische Ausbildung: Bonhoeffer studierte Theologie in Tübingen, Berlin und New York, wo er von liberalen und neo-orthodoxen Theologen, insbesondere Karl Barth, beeinflusst wurde. Er beschäftigte sich intensiv mit Fragen der christlichen Ethik und der Rolle des Glaubens in der modernen Welt. Bekennende Kirche: Nach der Machtergreifung Hitlers 1933 stellte sich Bonhoeffer gegen die Nazidiktatur, insbesondere gegen die "Deutschen Christen", eine Bewegung innerhalb der Kirche, die den Nationalsozialismus unterstützte. Er war Mitbegründer der Bekennenden Kirche, die sich gegen die staatliche Kontrolle der Kirche und die nationalsozialistische Ideologie stellte. Widerstand gegen Hitler: In den 1940er Jahren schloss sich Bonhoeffer dem Kreis um Admiral Wilhelm Canaris und der Abwehr an, der militärischen Opposition gegen Hitler. Obwohl Bonhoeffer ursprünglich Pazifist war, unterstützte er in dieser Zeit Pläne zur Ermordung Hitlers, da er das Böse, das der Nationalsozialismus verkörperte, als zu groß empfand, um es durch passiven Widerstand zu bekämpfen. Inhaftierung und Tod: 1943 wurde Bonhoeffer wegen seiner Beteiligung am Widerstand und der Unterstützung verfolgter Juden verhaftet. Nach dem gescheiterten Attentat auf Hitler am 20. Juli 1944 wurde er in ein Konzentrationslager überstellt und kurz vor Kriegsende, am 9. April 1945, hingerichtet. Bonhoeffers Theologie: Bonhoeffers Schriften und Theologie haben auch nach seinem Tod großen Einfluss gehabt. Zu seinen bekanntesten Werken gehören: „Nachfolge“ (1937): Ein Buch über die radikale Bedeutung der Nachfolge Jesu im Leben eines Christen, das sich gegen die "billige Gnade" richtet, also die Vorstellung, dass Gnade ohne echte Umkehr oder Hingabe möglich sei. „Widerstand und Ergebung“ (1944/45): Eine Sammlung von Briefen und Schriften aus der Haft, in denen Bonhoeffer über die „mündige Welt“ nachdenkt und die Bedeutung des Glaubens in einer modernen, säkularen Gesellschaft untersucht. Zentrale Gedanken: Gnade und Nachfolge: Bonhoeffer forderte eine radikale Nachfolge Jesu, die mit persönlichem Opfer und der Bereitschaft verbunden ist, für die eigenen Überzeugungen einzustehen. Kirche und Welt: Er argumentierte, dass die Kirche nicht nur eine religiöse Institution ist, sondern aktiv für Gerechtigkeit und gegen Unrecht eintreten muss. Ethik des Widerstands: Bonhoeffer sah die aktive Bekämpfung des Unrechts als christliche Pflicht an, auch wenn es bedeutet, gegen den eigenen Staat vorzugehen. Bonhoeffer ist heute weltweit als Märtyrer und einer der großen christlichen Denker des 20. Jahrhunderts anerkannt, dessen mutiger Widerstand gegen den Nationalsozialismus und seine Schriften zur christlichen Ethik noch immer große Bedeutung haben. Quelle: ChatGPT Fragen? Schreib an: bibelverse@christliche-gewohnheiten.de

In this episode, Nate Gilmore has a conversation with the director of Nazarene Discipleship International, Sam Barber. In this conversation we talk about what NDI is doing in 2025, how we think about the Journey of Grace, and the connection between evangelism and discipleship.   Lifelong Learning Code: 80890 Click here to learn about Lifelong Learning   https://www.facebook.com/NazareneDiscipleship  https://www.instagram.com/nazarenediscipleship/    "We must hold the Bible in one hand and the newspaper in the other.” (This quote is attributed to Karl Barth, not John Wesley or Phineas Bresee).   

Jakten på evigt liv är gammal. Under 1900-talet fick idén nya former. Dan Jönsson ser en poäng i att hålla liv i odödligheten. Lyssna på alla avsnitt i Sveriges Radio Play. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna. Ursprungligen publicerad 2019-02-26.På morgnarna när jag står framför badrumsspegeln och begrundar de djupnande vikarna i hårfästet faller min blick på en liten medicinflaska jag köpte en gång för många år sedan i en butik på Brick Lane i Londons East End. Flaskan innehåller något som heter Blessed Seed Oil, en hemlig mixtur som sägs hjälpa mot allt från impotens och håravfall till reumatism och ögonsjukdomar. Enligt någon guru som citeras på förpackningen innehåller Blessed Seed ”ett botemedel mot alla sjukdomar, utom döden”. Det låter förstås livsfarligt; ändå är det för det där citatet som flaskan har fått stå kvar på hyllan. Trots allt skänker den lite hopp i förgängligheten, hoppet om att även döden faktiskt är en sjukdom bland andra, även om vi till dags dato inte har hittat någon bot för den.En revolution var knappast värd sitt namn om den inte också ville spränga gränserna i tid och rum.Men vad vore den mänskliga civilisationen om vi inte åtminstone försökte? Den 7 april 1928 dog den sovjetiske forskaren och revolutionären Alexander Bogdanov i sitt laboratorium i Moskva. Dödsorsaken lär ha varit blodförgiftning, eller möjligen malaria. Bogdanov var en av den ryska revolutionens veteraner, han hade varit med när bolsjevikpartiet grundades och efter revolutionen ledde han den kommunistiska kultur- och propagandaorganisationen Proletkult. Men han var också besatt av tanken att partiets stora uppgift, när kapitalismen väl var avskaffad, var att övervinna döden. Hans idé var egentligen ganska enkel: med hjälp av regelbundna blodtransfusioner kunde man hjälpa kroppen att bromsa åldrandet och på så vis skjuta döden på en oviss framtid. I sitt Institut för Blodtransfusioner utförde Bogdanov under några år på tjugotalet en serie experiment, som alltså fick ett fatalt slut när han av misstag råkade byta blod med en malariasjuk patient.Den här historien är nästan glömd idag, men faktum är att i den ryska revolutionens tankegods var sådana här spekulationer inte oviktiga. Ursprunget finns hos författaren Nikolaj Fjodorov, som i några uppmärksammade skrifter i slutet av artonhundratalet proklamerade en rörelse han kallade ”kosmismen”, vars program gick ut på att mänsklighetens uppgift var att göra sig till herre över tid och rum – mer konkret verka för odödlighet och de dödas uppståndelse samt kolonisera rymden. Fjodorov själv var långtifrån någon revolutionär, ändå tog många revolutionärer till sig hans idéer och utvecklade dem under namnet ”biokosmism” som en logisk förlängning av det egna emancipationsprojektet. En revolution var knappast värd sitt namn om den inte också ville spränga gränserna i tid och rum. Avskaffandet av döden sågs inte minst som en fråga om upprättelse för dem som fallit offer för historiens tyranner; en befrielse som bara omfattade de levande var helt enkelt inte rättvis.Från att i årtusenden ha förankrats i det religiösa blev alltså drömmen om ett evigt liv till ett vetenskapligt och politiskt projekt. Liksom de kosmiska fantasierna: det var biokosmisternas idéer som tände gnistan till det som med tiden blev det sovjetiska rymdprogrammet, och när raketforskningen tog sina första stapplande steg på tjugo- och trettiotalen var de ideologiska banden fortfarande starka. Konstantin Tsiolkovskij, som brukar anses som det sovjetiska rymdprogrammets fader, var starkt inspirerad av Fjodorov, och även om Alexander Bogdanovs död på laboratoriebänken blev slutet för de revolutionära odödlighetsdrömmarna, så överlevde de alltså på sätt och vis i sublimerad form. De sovjetiska rymdfärdernas betydelse som symboler för den djärva, himlastormande kommunismen är omöjlig att överskatta.Men det här betydde inte att idéerna om odödlighet hade tömt ut sin politiska kraft. Nästan samtidigt som i Ryssland, mellan de båda världskrigen, pågick bland tyska kristna intellektuella en intensiv debatt om evighet och odödlighet. Bakgrunden var i stort sett densamma som hos biokosmisterna: en religiös världsbild som i takt med den moderna rationalismens framväxt krympt ihop till en historisk horisont där evigheten helt enkelt inte fick plats längre. Framför allt Darwins evolutionsteori hade fått de eviga perspektiven att framstå som myter och vidskepelse, och i den samhällssyn som växte fram vid nittonhundratalets början sågs det istället som den centrala uppgiften att ägna kraft åt att förbättra förutsättningarna för livet här och nu, helst med vetenskapliga metoder; en ambition som den svenske statsvetaren Rudolf Kjellén redan 1916 kallade för ”biopolitik”. I pilens ännu oanade riktning låg förstås den rasbiologiska forskningen och nazisternas eugenik.Mot den här utvecklingen protesterade teologer som Franz Rosenzweig och Karl Barth. Tvärt emot att som de ryska biokosmisterna se odödligheten som en del av ett rationalistiskt samhällsomstörtande projekt, där forskning och ny teknik spelade en avgörande roll för att spränga jordelivets gränser, så såg de modernitetens materialistiska livssyn som själva grundproblemet. För Rosenzweig och Barth kunde den mänskliga tillvaron inte begränsas till ett ändligt, historiskt och materiellt, perspektiv. Som teologen Mårten Björk formulerar det i sin avhandling ”Life Outside Life” från 2018 sökte de sig bortom den förgängliga världen, mot dess ”utsida”. Det var där, i föreställningarna om evighet och odödlighet de fann det enda perspektiv som kunde ge människans tillfälliga, historiska existens en mening.som individuellt projekt är risken snarare att evigheten skulle föda en varelse som är mer monster än människaDen politiska hållning som blev synlig från denna livets utsida handlade förstås inte ett dugg om att här på jorden förverkliga ett odödligt människosläkte och de dödas uppståndelse. Utan helt enkelt om hur man som människa bör leva, nämligen i ständig medvetenhet om döden och, särskilt hos Barth, i en strävan att undkomma den antagonistiska, nedbrytande kampen för överlevnad. Livet är mer än så, mer än död och dödande. Det är nog ingen överdrift att säga att Barth, Rosenzweig och andra tänkare i samma anda med sitt sätt att vända ryggen till en destruktiv historisk utveckling förebådade den civilisationskritik som ligger till grund för mycket av dagens gröna ekoideologi – som ju på många sätt också den försöker hitta ett politiskt metaperspektiv, ett sätt att se på världen från andra sidan utvecklingens gränser, med andra ord från dess kosmiska ”utsida”.Och visst är det så att politiken, i och med de senaste årens klimatlarm, mer och mer har fått en dragning åt den här sortens utsidesperspektiv? Helt logiskt, när man tänker på saken – för handlar kanske inte det politiska i sig om att överskrida det individuella livets horisont, i både tid och rum? De ryska biokosmisterna, mitt i sina utspejsade fantasterier, hade förstått den saken, och vår tids stamcellsforskning kan ju på sätt och vis ses som ett historiskt eko av Alexander Bogdanovs blodtransfusionsexperiment. Om det är svårt att tänka sig något mer dystopiskt än de kryotekniska laboratorier som om några hundra år kommer att återuppväcka sina nerfrysta kunder till en förstörd planet, så kan jag ändå tänka mig att odödligheten rent politiskt vore en bra idé, just för att den skulle vidga perspektiven och befria oss från de småskurna drivkrafter som förstör vår värld. Rent politiskt, alltså – för som individuellt projekt är risken snarare att evigheten skulle föda en varelse som är mer monster än människa. Odöd, snarare än odödlig. Då tappar jag nog hellre håret.Dan Jönsson, författare och kritikerLitteraturMårten Björk: Life Outside Life: The Politics of Immortality, 1914-1945. Göteborgs universitet, 2018.

This video is the first in a series of commentary videos on David Bentley Hart's ( @leavesinthewind7441 ) lecture series at Cambridge entitled "The Light of Tabor : Towards a Monistic Chrisology". I mention Rowan Williams, Nestorius, Arius of Alexandria, the Ascension of Isaiah, Origen of Alexandria, Thomas Aquinas, Gregory Palamas, Karl Barth, Aristotle, Fr John Behr, Herbert McCabe, Paul of Samosata, Robert Jensen, Justin Martyr, Thomas Aquinas, Maximus the Confessor and more. DBH's Lecture 1 : https://www.youtube.com/watch?v=3irRxu7E4W4My ascension to heaven video : https://www.youtube.com/watch?v=GgB3MNK-VLM

David Harvey explores the profound impact of scripture on individuals and communities, emphasizing the necessity of a holistic response to God's word. David discusses the theological insights of Karl Barth, the cultural resistance to bodily worship, and the importance of engaging with scripture beyond mere cognitive understanding. David invites listeners to reflect on their personal reactions to scripture and how it points to Jesus, ultimately calling for a deeper engagement with faith that encompasses the whole being. 00:00 The Power of God's Word and Its Impact 05:06 Holistic Engagement with Scripture 12:17 The Sacredness of Bodily Worship 21:13 Faith Beyond Cognitive Understanding 29:18 Scripture as a Living Conversation 34:37 Reacting to Scripture: A Call to Action

Een "Deep Dive" discussie over Karl Barth's uitleg van het Onze Vader. Dit keer heb ik een aantal vragen en opmerkingen gemaalkt en daarom ging de conversatie een andere kant op.Het eindsresultaat is een sterk Barthiaanse benadering van het Onze Vader maar toch ook met een nadruk - door mij in de discussie gebracht - over de praktische toepassing van het Onze Vader.Become a supporter of this podcast: https://www.spreaker.com/podcast/koinonia-bijbelstudie-live--595091/support.

In this episode, I team up with our producer, Josh Gilbert, for an experimental format inspired by our podcast planning sessions, where Josh often brings up intriguing questions he's gathered while editing. Together, we explore how our initial infatuation with ideas can grow into a deeper understanding and mastery and how our personal biases inevitably shape our philosophical inquiries.   We discuss the significance of philosophy in making sense of existence, agency, and how we apply ideas in everyday life. We talk about the value of curiosity and the ongoing journey of learning across the humanities, emphasizing the need to engage with philosophical texts critically and passionately. Josh pressed me on the distinction between plausibility and intensity of faith commitments, the existential register's importance in understanding religious identity, and how modern empiricism and cultural narratives influence individual agency.   Throughout the conversation, we weave in insights from thinkers like Alfred North Whitehead, Hans-Georg Gadamer, Søren Kierkegaard, Paul Tillich, Karl Barth, Dietrich Bonhoeffer, J.R.R. Tolkien, Martin Heidegger, Philip Goff, and Charles Taylor. Together, we explore how these voices create a community of inquiry that invigorates our understanding of life and existence, showing how philosophy can shape what we think and how we live. To get the entire conversation, all podcast episodes ad-free, and support our work, consider joining the Process This on SubStack or get access to our entire catalog of classes & all the rest by joining up at Theology Class. UPCOMING ONLINE CLASS - Truth in Tough Times: Global Voices of Liberation I am thrilled to announce our upcoming class with Joerg Rieger and a host of liberation theologians from across the globe. Our goal is to create an experience where participants will get a clear and compelling account of contemporary liberation theology and meet the most critical voices of our generation. As always, then lass is donation-based, including 0. Get info and join up at www.TruthInToughTimes.com _____________________ Join my Substack - Process This! Join our class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Spend a week with Tripp & Andrew Root in Bonhoeffer's House in Berlin this June as part of the Rise of Bonhoeffer Travel Learning Experience. INFO & DETAILS HERE Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

What can you expect from 2025?   From abuses of power to the health of millions, host Curtis Chang and “founding friend” David French explore five pivotal stories that will shape how tax dollars are spent, how immigration is addressed, and how governance unfolds in the coming year. The original Good Faith duo challenges listeners to remain steadfast in protecting the vulnerable and speaking the truth. Offering insights on issues impacting America and the world, they encourage reflection and action. As the new year approaches, David urges listeners to pray not necessarily for specific policy outcomes but for wisdom, the courage to oppose evil, and a resolute commitment to justice.   David's Top 5: 5. January 6 pardons 4. What if RFK Jr. is confirmed? 3. What is the Republican stance on abortion? 2. Are mass deportations really coming? 1. The evolving situation in Ukraine   Make a year-end tax deductible gift to Redeeming Babel: HERE Send your Campfire Stories to: info@redeemingbabel.org   Resources or references mentioned in this episode: A Brief History of Post-World War II Asylum Law Presidential Pardon Power The Constitution of the United States (1787) Statement from U.S. Senator Mitt Romney (R-UT) on his vote to impeach The Federalist Papers No. 51 (The Structure of the Government Must Furnish the Proper Checks and Balances Between the Different Departments)  The Federalist Papers No. 76 (the Appointing Power of the Executive) From John Adams to Massachusetts Militia, 11 October 1798 (letter) Job 21:7-17 “Why do the wicked prosper?” Karl Barth and True Practical Theology (blog post) Kash Patel's ”enemies list” Abortion measures in Florida   More From David French: Read David French's opinion pieces HERE Follow David French on Threads      

In this episode, Dr. David Congdon joins me to discuss Rudolf Bultmann and his Advent preaching. He is infamous for his “demythologizing” approach to scripture, which seeks to uncover the true meaning behind the biblical narratives. Bultmann's Advent sermons strip away sentimentalism, presenting the Incarnation as a call to authentic existence. We'll consider how his approach can help us understand Christmas as more than a story, but as a profound encounter with God's call in our own lives. You can WATCH the conversation on YouTube David Congdon is an author, speaker, and scholar working in the area of theology and culture. Originally from Portland, Oregon, he completed a B.A. in English at Wheaton College, acquired an M.Div. and Ph.D. in theology from Princeton Theological Seminary, and have since worked in the publishing industry as an academic acquisitions editor. Previous Podcast Episodes with David Who Is a True Christian?: Contesting Religious Identity in American Culture Dialectical Theology Bultmann's Mission of Demythologizing _____________________ This DECEMBER, we will be exploring the 'Theologians of Crisis' in our online Advent class - Breaking into the Broken World. Join us to learn about Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Rudolph Bultmann as we explore their thoughts and timely reflections in their Advent/Christmas sermons. Join my Substack - Process This! Join our class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Spend a week with Tripp & Andrew Root in Bonhoeffer's House in Berlin this June as part of the Rise of Bonhoeffer Travel Learning Experience. INFO & DETAILS HERE Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, I am joined by Dr. John Thatamanil to discuss how Paul Tillich's theology understands God's relationship to history and incarnation. We discuss his Christian existentialism, the contrast between Chronos and Karios time, and his vision of the divine. Covering topics from Tillich's understanding of religious socialism to the complexities of conditioned and unconditioned existence, our dialogue offers a rich introductory exploration of Tillich's thought. We also engage the contemporary implications of Tillich's theology, making connections to modern societal issues and the lived reality of faith in challenging times. You can WATCH this conversation on YouTube This DECEMBER, we are exploring the 'Theologians of Crisis' in our online Advent class - Breaking into the Broken World. Join us to learn about Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Rudolph Bultmann as we explore their thoughts and timely reflections in their Advent/Christmas sermons. Dr. Thatamanil is Professor of Theology & World Religions at Union Theological Seminary in NYC.  Previous Podcasts with John Deconstructing Divinity & Embracing Diversity God – the Ground, the Between, the Personal What we do when we do theology A Comparative Theology of Religious Diversity Theology Without Walls Non-duality, Polydoxy, and Christian Identity Check out these books by John Circling the Elephant: A Comparative Theology of Religious Diversity The Immanent Divine: God, Creation And the Human Predicament: God, Creation, and the Human Predicament Theology Without Walls: The Transreligious Imperative  _____________________ This DECEMBER, we will be exploring the 'Theologians of Crisis' in our online Advent class - Breaking into the Broken World. Join us to learn about Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Rudolph Bultmann as we explore their thoughts and timely reflections in their Advent/Christmas sermons. Join my Substack - Process This! Join our class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Spend a week with Tripp & Andrew Root in Bonhoeffer's House in Berlin this June as part of the Rise of Bonhoeffer Travel Learning Experience. INFO & DETAILS HERE Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, I am joined by my partner in The Rise of Bonhoeffer, Dr. Jeffrey Pugh, for a profound conversation with theologian, ethicist, and Bonhoeffer scholar Dr. Reggie Williams. The discussion revolves around Dietrich Bonhoeffer's provocative ethical challenge, particularly drawing from his experience in Harlem. Reggie helps us explore his critique of religion, its relevance to contemporary American issues, and how his theology can inform our response to modern ethical challenges. The conversation also touches on the influence of the Black church tradition, global liberation theology, and practical ways to engage with current sociopolitical issues, including the situation in Palestine. You can WATCH the conversation on YouTube. Reggie Williams has just begun screening his new documentary, “The Cloud of Witnesses: Dietrich Bonhoeffer in Harlem 1930/31.” It is a powerful film that focuses on Bonhoeffer's time in NYC, the witness of the Harlem Renaissance, and the prophetic gospel of Abyssinian Baptist Church. There is no better guide to this vital terrain than Reggie!  Reggie Williams is associate professor of Black theology at St. Louis University and author of Bonhoeffer's Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance. You can check out his recent essay on the Bonhoeffer film here. Here's Reggie's previous visits to the podcast: Bonhoeffer & the Critique of Religion Reggie Williams: Bonhoeffer's Black Jesus Debating, Praying, and Living with Tyrants _____________________ This DECEMBER, we will be exploring the 'Theologians of Crisis' in our online Advent class - Breaking into the Broken World. Join us to learn about Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Rudolph Bultmann as we explore their thoughts and timely reflections in their Advent/Christmas sermons. Join my Substack - Process This! Join our class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Spend a week with Tripp & Andrew Root in Bonhoeffer's House in Berlin this June as part of the Rise of Bonhoeffer Travel Learning Experience. INFO & DETAILS HERE Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, I am joined by Dr. Andrew Root to delve into the Advent sermons of Dietrich Bonhoeffer, discussing the context and impact of his work. We unpack Bonhoeffer's experiences in Barcelona, Cuba, Berlin, and London, touching on his interaction with his time's ideological and theological crises. The conversation also includes insights into Bonhoeffer's relationships, his formative years, and the implications of his theological perspectives. Bonhoeffer's emphasis on waiting, his critiques of ideology, and his reflections on community and personhood are given attention. You can WATCH the conversation on YouTube This DECEMBER, we will be exploring the 'Theologians of Crisis' in our online Advent class - Breaking into the Broken World. Join us to learn about Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Rudolph Bultmann as we explore their thoughts and timely reflections in their Advent/Christmas sermons. _____________________ This DECEMBER, we will be exploring the 'Theologians of Crisis' in our online Advent class - Breaking into the Broken World. Join us to learn about Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Rudolph Bultmann as we explore their thoughts and timely reflections in their Advent/Christmas sermons. Join my Substack - Process This! Join our class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Spend a week with Tripp & Andrew Root in Bonhoeffer's House in Berlin this June as part of the Rise of Bonhoeffer Travel Learning Experience. INFO & DETAILS HERE Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, Travis McMacken joins the fun as we explore the life and theology of Karl Barth, the original crisis theologian. In this insightful conversation, we dive into Barth's theological perspective, his reaction to World War I, and his thoughts on the incarnation and revelation. The discussion covers how Barth's theology evolved, his views on the role of the church in times of crisis, and the contemporary relevance of his ideas. This DECEMBER, we will be exploring the 'Theologians of Crisis' in our online Advent class - Breaking into the Broken World. Join us to learn about Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Rudolph Bultmann as we explore their thoughts and timely reflections in their Advent/Christmas sermons. W. Travis McMaken, PhD, is the Butler Bible Endowed Professor of Religion and Associate Dean of Arts and Humanities at Lindenwood University in St. Charles, MO. He is a Ruling Elder in the Presbyterian Church (U.S.A.). McMaken's writing engages primarily with 20th century theology (esp. Protestant theology, with specialization in Karl Barth, Helmut Gollwitzer, and T. F. Torrance) while working constructively on the subjects of sacramentology, ecclesiology, and political theology. Previous Episodes with Travis include: The Spirituality & Politics of Karl Barth Dialectical Theology Our God Loves Justice Why Go Barthian? _____________________ This DECEMBER, we will be exploring the 'Theologians of Crisis' in our online Advent class - Breaking into the Broken World. Join us to learn about Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Rudolph Bultmann as we explore their thoughts and timely reflections in their Advent/Christmas sermons. Join my Substack - Process This! Join our class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Spend a week with Tripp & Andrew Root in Bonhoeffer's House in Berlin this June as part of the Rise of Bonhoeffer Travel Learning Experience. INFO & DETAILS HERE Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

What do we talk about when we talk about God? There are so many problems with the inherited concept, language, and vision of God, that ‘god' might just need a time out. You would be surprised how familiar theologians are with ‘god' problems! One cluster of constructive responses to the predicament of divine discourse is theopoetics. If you ever wondered what would happen if 600 people got to nerd out in person with a bunch of craft beverages and sat down to hear three outstanding theologians tackle this problem, then you were likely at Theology Beer Camp. There, I was joined by Catherine Keller, Kristy Whaley, and Ilia Delio to wrestle with the language we use about ‘god' and the theopoetic turn in theology. If you want to get info, updates, and access to pre-sale tickets for Theology Beer Camp 2025, you can sign up here. Kristy Whaley is faculty at St. Petersburg College, where she teaches both religion and humanities. Her interdisciplinary interests are primarily centered on Christian theology and literature, but often also stray into pop culture, mainly about Buffy the Vampire Slayer and Lost. Her most recent book, Wounded Images, is a work in theopoetics. She is also a podcaster and you can put her in your earbuds by checking out Theology on the Rocks. Ilia Delio, OSF, PhD is a Franciscan Sister of Washington, DC, and American theologian specializing in science and religion, with interests in evolution, physics, and neuroscience and the import of these for theology. Catherine Keller is George T. Cobb Professor of Constructive Theology in The Graduate Division of Religion of Drew University. If you are new to Catherine Keller and Process Theology this is the book to start with – On the Mystery: Discerning Divinity In Process. _____________________ This DECEMBER, we will be exploring the 'Theologians of Crisis' in our online Advent class - Breaking into the Broken World. Join us to learn about Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Rudolph Bultmann as we explore their thoughts and timely reflections in their Advent/Christmas sermons. Join my Substack - Process This! Join our class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Spend a week with Tripp & Andrew Root in Bonhoeffer's House in Berlin this June as part of the Rise of Bonhoeffer Travel Learning Experience. INFO & DETAILS HERE Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

What does it mean that God hears? Can a God who is "pure act" be affected in such a way? What does this mean for those whom God hears? Who are those people? Join Benjamin Phillips as he asks such questions of Charles Helmer IV, author of The Lord Who Listens: A Dogmatic Inquiry into God as Hearer (Brill, 2024). More about the book: In The Lord Who Listens, Charles C. Helmer IV draws on Holy Scripture and the theology of Karl Barth to offer a theological intepretation of God's hearing. Prioritizing this neglected biblical theme, Helmer develops a theological grammar for speaking of God's hearing that maintains a strong creator-creature distinction and then proceeds to demonstrate the profound implications God's hearing has for the doctrines of anthropology, Christology and, thus, for understandings of the gospel. In contrast to passibilist-liberationist strategies, God's hearing is argued to furnish existentially and theologically superior resources for those who cry out to be heard by God. 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

What does it mean that God hears? Can a God who is "pure act" be affected in such a way? What does this mean for those whom God hears? Who are those people? Join Benjamin Phillips as he asks such questions of Charles Helmer IV, author of The Lord Who Listens: A Dogmatic Inquiry into God as Hearer (Brill, 2024). More about the book: In The Lord Who Listens, Charles C. Helmer IV draws on Holy Scripture and the theology of Karl Barth to offer a theological intepretation of God's hearing. Prioritizing this neglected biblical theme, Helmer develops a theological grammar for speaking of God's hearing that maintains a strong creator-creature distinction and then proceeds to demonstrate the profound implications God's hearing has for the doctrines of anthropology, Christology and, thus, for understandings of the gospel. In contrast to passibilist-liberationist strategies, God's hearing is argued to furnish existentially and theologically superior resources for those who cry out to be heard by God. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Al Roxburgh and Jenny Sinclair talk with Rob Duncan about the Barmen Declaration of May 1934, a confession of faith declared by pastors, theologians and lay leaders during the “German Church Struggle” in Nazi Germany. Reviewing the Declaration's context and the involvement of theologians Karl Barth and Dietrich Bonhoeffer, Rob explores its meaning and lessons for church and society in our own moment of geopolitical volatility. While Barmen is now an historical artifact, its fidelity to Christian witness has renewed significance now as multiple ideologies struggle to redefine the nature of democracy. Its insistence on confession and repentance as critical Christian responses to our own unravelling remains a prophetic challenge to the church.Rob Duncan served for years as a Baptist pastor in the Canadian Baptists of Ontario and Quebec convention, having been ordained in Toronto in 1984. He has for more than a dozen years been an Anglican, in an official position in the Diocese of Niagara since 2019. Ordained a priest in 2023, he is now retired from parish ministry. His wider ministry focus remains spiritual formation at the local parish level. While deepening his own personal practice of spiritual disciplines, Rob continues to explore the intersection of spirituality and theology and provides training in spiritual formation to groups of lay people. Since February of this year, he has been working behind the scenes as a volunteer for Leaving Egypt from his home in Niagara Falls.- Links -For Alan J Roxburgh:http://alanroxburgh.com/abouthttps://www.themissionalnetwork.com/author/alan-roxburgh/https://journalofmissionalpractice.com/alan-roxburghTwitter: https://twitter.com/alanjroxburgh?lang=enFacebook: https://www.facebook.com/alan.roxburgh.127/Facebook: https://www.facebook.com/thecommonsnetworkJoining God in the Great Unraveling https://www.amazon.ca/Joining-God-Great-Unraveling-Learned/dp/1725288508/ref=sr_1_Leadership, God's Agency and Disruptions https://www.amazon.ca/Leadership-Gods-Agency-Disruptions-Confronting/dp/1725271745/refJoining God, Remaking Church, Changing the World: The New Shape of the Church in Our Time https://www.amazon.ca/Joining-Remaking-Church-Changing-World/dp/0819232114/ref=sr_1_3?crid=2NHGW8KB7L0SQ&keywords=Alan+J+Roxburgh&qid=1687098960&s=books&sprefix=alan+j+roxburgh%2Cstripbooks%2C130&sr=1-3For Jenny Sinclair:Website: https://togetherforthecommongood.co.uk/from-jenny-sinclairLinkedIn: https://www.linkedin.com/in/jenny-sinclair-0589783b/Twitter: https://twitter.com/T4CGFacebook: https://www.facebook.com/TogetherForTheCommonGoodUKInstagram: https://www.instagram.com/t4cg_insta/For Rob Duncan:LinkedIn: www.linkedin.com/in/rob-duncan-b7815414bSubstack: Get full access to Leaving Egypt at leavingegyptpodcast.substack.com/subscribe

What does it mean that God hears? Can a God who is "pure act" be affected in such a way? What does this mean for those whom God hears? Who are those people? Join Benjamin Phillips as he asks such questions of Charles Helmer IV, author of The Lord Who Listens: A Dogmatic Inquiry into God as Hearer (Brill, 2024). More about the book: In The Lord Who Listens, Charles C. Helmer IV draws on Holy Scripture and the theology of Karl Barth to offer a theological intepretation of God's hearing. Prioritizing this neglected biblical theme, Helmer develops a theological grammar for speaking of God's hearing that maintains a strong creator-creature distinction and then proceeds to demonstrate the profound implications God's hearing has for the doctrines of anthropology, Christology and, thus, for understandings of the gospel. In contrast to passibilist-liberationist strategies, God's hearing is argued to furnish existentially and theologically superior resources for those who cry out to be heard by God. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

In this episode, I got to talk with Simon Critchley about his new book Mysticism. We delve into Critchley's journey towards exploring mysticism, his reflections on modernity, and his discussions on key figures like William James, Julian of Norwich, and Meister Eckhart. We also discuss the importance of reading and understanding mystical texts, the role of prayer, and how modernity has impacted our perception of faith and spirituality. His engagement with mysticism beyond the confessional boundaries in which it so often emerges makes the topic and the book a timely reflection for our contemporary spiritual crisis. Simon Critchley has written over twenty books, including studies of Greek tragedy, David Bowie, football, suicide, Shakespeare, how philosophers die, and a novella. He is the Hans Jonas Professor of Philosophy at the New School for Social Research in New York and a Director of the Onassis Foundation. As co-editor of The Stone at the New York Times, Critchley showed that philosophy plays a vital role in the public realm. You can WATCH the conversation on YouTube _____________________ This DECEMBER, we will be exploring the 'Theologians of Crisis' in our online Advent class - Breaking into the Broken World. Join us to learn about Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Rudolph Bultmann as we explore their thoughts and timely reflections in their Advent/Christmas sermons. Join my Substack - Process This! Join our class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Spend a week with Tripp & Andrew Root in Bonhoeffer's House in Berlin this June as part of the Rise of Bonhoeffer Travel Learning Experience. INFO & DETAILS HERE Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, Marinus and Gray discuss the legacy of Karl Barth, his relationship to the neo-Calvinist tradition, and how (and if) he can be a helpful resource. Sources discussed in this episode: Matthew Lee Anderson, Confidence in Life: A Barthian Account of Procreation, 1st ed, T&T Clark Enquiries in Theological Ethics Series (London: Bloomsbury Publishing Plc, 2024). Karl Barth and Edwyn Clement Hoskyns, The Epistle to the Romans (London: Oxford University Press, 1968). Karl Barth, Nein! Antwort an Emil Brunner, (Germany: C. Kaiser, 1934). Herman Bavinck, The Foremost Problems of Contemporary Dogmatics: On Faith, Knowledge, and the Christian Tradition (Bellingham, WA: Lexham Press, 2024). David Fergusson, “Karl Barth's Doctrine of Creation: Church‐bells beyond the Stars,” International Journal of Systematic Theology 18, no. 4 (October 2016): 414–31. George Harinck and D. van Keulen, eds., De receptie van Karl Barth in Nederland (Amersfoort: Uitgeverij De Vuurbaak, 2022). Paul T. Nimmo, Being in Action: The Theological Shape of Barth's Ethical Vision, Library of New Testament Studies (London: T&T Clark, 2007). Christiane Tietz and Victoria J. Barnett, Karl Barth: A Life in Conflict (Oxford New York (N.Y.): Oxford university press, 2021). Shao Kai Tseng, “Neo-Calvinism and the Theology of Karl Barth,” in  T&T Clark Handbook of Neo-Calvinism, Cory Brock and Nathaniel Gray Sutanto, eds., 1st ed (London: T&T Clark, 2024). John Visser, “Karl Barth's Appreciative Use of Herman Bavinck's Reformed Dogmatics,” Calvin Theological Journal 45, no. 1 (2010): 79–86. Reach us at graceincommonpodcast@gmail.com. If you want to make a donation, please visit ⁠⁠⁠https://donorbox.org/graceincommon⁠⁠⁠ Our theme music is Molly Molly by Blue Dot Sessions (www.sessions.blue) ⁠⁠⁠CC BY-NC 4.0⁠⁠⁠

Join Camden Bucey and Jim Cassidy in this special live-streamed episode of Christ the Center. From discussing the “first annual” Reformed Forum Christmas Extravaganza to regional meetups and exciting book releases, this episode highlights the many ways Reformed Forum is connecting with its community. As Jim and Camden take questions from listeners in the live chat, the conversation also explores theological questions, including Karl Barth's doctrines, the nature of ministerial church membership, and practical advice for theological students. Don't miss this rich blend of theological discussion, community updates, and some unnecessary sports talk. Chapters 00:00:07 Introduction 00:01:26 News, Updates, and Events 00:04:19 New Book: Order in the Offices (2nd ed.) 00:18:07 Which Denomination Is the “Best”? 00:29:56 Karl Barth's Christology 00:35:25 Should I Study Karl Barth? 00:41:09 Advice for Research Students 00:52:33 Ministers as Members of Presbyteries vs. Local Churches 01:04:19 Three Favorite Systematic Theologies 01:05:45 Is Gordon Clark Worth Reading? 01:09:28 Conclusion

Join Camden Bucey and Jim Cassidy in this special live-streamed episode of Christ the Center. From discussing the “first annual” Reformed Forum Christmas Extravaganza to regional meetups and exciting book […]

In this episode, I talk with Dr. Eleanor McLaughlin, author of Unconscious Christianity and Dietrich Bonhoeffer's Late Theology. We discuss Bonhoeffer's influence on modern theology, the concept of unconscious Christianity, Bonhoeffer's changing views, and the relevance of his work today. Eleanor shares her journey into Bonhoeffer studies, the challenges of interpreting his work, and her insights into his lesser-known fiction and poetry. The conversation also touches on topics like the theology of the cross, religionless Christianity, and Bonhoeffer's ethical commitments in facing the challenges of his time. Spend a week with Tripp & Andrew Root in Bonhoeffer's House in Berlin this June as part of the Rise of Bonhoeffer Travel Learning Experience. INFO & DETAILS HERE Join me this DECEMBER for our open online class exploring the 'Theologians of Crisis' - Breaking into the Broken World. Join us to learn about Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Rudolph Bultmann as we explore their thoughts and timely reflections in their Advent/Christmas sermons. Want to learn more about Bonhoeffer? Join our open online companion class, The Rise of Bonhoeffer, and get access to full interviews from the Bonhoeffer scholars, participate in deep-dive sessions with Tripp and Jeff, unpack curated readings from Bonhoeffer, send in your questions, and join the online community of fellow Bonhoeffer learners. The class is donation-based, including 0. You can get more info here. Dr. McLaughlin is Tutor in Theology at Ripon College Cuddesdon, with a focus on doctrine and ethics. She holds theology degrees from the University of Oxford (BA and DPhil) and the University of Geneva (Maîtrise en Théologie). Her research interests include the life and thought of Dietrich Bonhoeffer, theological anthropology and disability theology. She contributed to BBC Radio 4's programme 'In Our Time' on Bonhoeffer in 2018, and is a trustee of the charity Project Bonhoeffer.  Ellie's publications include Unconscious Christianity in Bonhoeffer's Late Theology: Encounters with the Unknown Christ. Foreword by Rowan Williams (Lexington Books/Fortress Academic, 2020), and ‘Disability, Technology, and Human Flourishing,' in Human Flourishing in a Technological World: A Theological Vision, edited by Jens Zimmermann and Michael Burdett (Oxford University Press, forthcoming 2021). Previously, Dr. McLaughlin worked at Cuddesdon from Sarum College, where she ran the postgraduate programmes in Theology, Imagination and Culture. She co-ordinated the MTh at the Faculty of Theology and Religion at the University of Oxford, and was Lecturer in Theology and Ethics at Regent's Park College. Ellie lives in Oxford with her husband Luke and her cat Bertie. She enjoys good food with friends, reading and travelling. You can WATCH the conversation on YouTube _____________________ This DECEMBER, we will be exploring the 'Theologians of Crisis' in our online Advent class - Breaking into the Broken World. Join us to learn about Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Rudolph Bultmann as we explore their thoughts and timely reflections in their Advent/Christmas sermons. Join my Substack - Process This! Join our class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Go with me to Berlin to spend a week in Bonhoeffer's House! Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community.   Learn more about your ad choices. Visit megaphone.fm/adchoices

 In this episode, I am joined by Dr. Andrew Root. We discuss Dietrich Bonhoeffer and his time in the experimental underground seminary at Finkenwalde. This community became a site for him to enact his broader theological and ethical intuitions in community. We unpack the significance of Bonhoeffer's relational theology, the establishment of illegal seminaries, Bonhoeffer's radical commitment to living out the gospel in dire times, and his enduring legacy. The conversation also touches on Bonhoeffer's formation of deep friendships, notably with Eberhard Bethge, and the practical implications of his ideas for contemporary theological education and church life. Spend a week with Tripp & Andrew Root in Bonhoeffer's House in Berlin this June as part of the Rise of Bonhoeffer Travel Learning Experience. INFO & DETAILS HERE Dr. Root is joining me this DECEMBER for our open online class exploring the 'Theologians of Crisis' - Breaking into the Broken World. Join us to learn about Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Rudolph Bultmann as we explore their thoughts and timely reflections in their Advent/Christmas sermons. Want to learn more about Bonhoeffer? Join our open online companion class, The Rise of Bonhoeffer, and get access to full interviews from the Bonhoeffer scholars, participate in deep-dive sessions with Tripp and Jeff, unpack curated readings from Bonhoeffer, send in your questions, and join the online community of fellow Bonhoeffer learners. The class is donation-based, including 0. You can get more info here. WATCH the conversation here on YouTube Andrew Root is the Carrie Olson Baalson Professor of Youth and Family Ministry at Luther Seminary, USA. He writes and researches in areas of theology, ministry, culture, and younger generations. Some of his most recent books are The Congregation in a Secular Age (Baker, 2021), The End of Youth Ministry? (Baker, 2020), The Pastor in a Secular Age: Ministry to People Who No Longer Need God (Baker, 2019), Faith Formation in a Secular Age (Baker, 2017), and Exploding Stars, Dead Dinosaurs, and Zombies: Youth Ministry in the Age of Science (Fortress Press, 2018). Andy has worked in congregations, parachurch ministries, and social service programs. He lives in St. Paul with his wife Kara, two children, Owen and Maisy, and their dog. When not reading, writing, or teaching, Andy spends far too much time watching TV and movies. Previous Visits with Andy Root Resonance in an Accelerated Age Secular Mysticism & Identity Politics the Church after Innovation Churches and the Crisis of Decline Acceleration, Resonance, & the Counting Crows Ministry in a Secular Age Christopraxis with Andy Root Faith Formation in a Secular Age the Promise of Despair _____________________ This DECEMBER, we will be exploring the 'Theologians of Crisis' in our online Advent class - Breaking into the Broken World. Join us to learn about Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Rudolph Bultmann as we explore their thoughts and timely reflections in their Advent/Christmas sermons. Join my Substack - Process This! Join our class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Go with me to Berlin to spend a week in Bonhoeffer's House! Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, I am joined by theologian, ethicist, and Associate Director of the Center of Theological Inquiry at Princeton, Dr. Joshua Mauldin. We delve into Joshua's recent work examining Karl Barth and Dietrich Bonhoeffer, not just as theologians but as critics of modernity. The conversation covers how these figures reflected on the crises of democracy during their time, the rise of Nazism, and World War II, while drawing parallels to today's societal challenges. We also explore the nuances of political and ethical thought in a modern context, stressing the importance of tolerance and critical reflective engagement. This is an insightful episode for theology nerds and those interested in modern political and ethical thought. Dr. Mauldin is the author of Barth, Bonhoeffer, and Modern Politics, also available in audio at a significantly cheaper price. For more audio fun with Johsua, check out the Theology Matters podcast from the Center of Theological Inquiry.  You can WATCH this conversation on YouTube here _____________________ This DECEMBER, we will be exploring the 'Theologians of Crisis' in our online Advent class - Breaking into the Broken World. Join us to learn about Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Rudolph Bultmann as we explore their thoughts and timely reflections in their Advent/Christmas sermons. Join my Substack - Process This! Join our class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Go with me to Berlin to spend a week in Bonhoeffer's House! Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

Glenn Packiam on X: "The center of God's activity in the world is the Church. If you want to get in on the action, on what God is doing in the world, commit to what God is doing in and through the church. The world is peripheral to the church— that's Eugene Peterson's (Karl Barth-inspired) https://t.co/ilcFyEhgTi" / X Randy Alcorn on X: "“It is Satan's custom by small sins to draw us to greater [sins], as the little sticks do set the great ones on fire. He that would have a tender regard to God's law, no sin should seem little to him that is an offense to the great God.” – Thomas Manton" / X challies on X: "Flashback: Her weakness had proven to be her strength and now the strongest of all was soothing and tending the weakest of all. https://t.co/S91B0D3qRl" / X Paul Says to 'Renew Your Minds.' Here's How to Actually Do It  See omnystudio.com/listener for privacy information.

In this episode, Tripp sits down with returning guest Paul Capetz, a historical theologian and Methodist minister, to discuss his new compelling book on the Reformation's relationship to scripture. They delve into the evolution and the different trajectories of scriptural interpretation from Martin Luther and John Calvin, through modern theologians like Karl Barth and Rudolf Bultmann. Capetz shares personal anecdotes about his journey in the church and discusses the critical need for Protestantism to reorient itself around the gospel, while making space for modern questions and criticisms. This conversation navigates through historical theology, scripture's authority, and the vital challenge of reclaiming an authentically Protestant understanding of faith in today's context. WATCH the conversation on YouTube Paul E. Capetz is professor of historical theology emeritus at United Theological Seminary of the Twin Cities in Minnesota, and is currently minister at Christ Church by the Sea in Newport Beach, California. He is the author of God: A Brief History and co-editor of James Gustafson's Moral Discernment in the Christian Life. This episode centers on his recent book,  Recovering Protestantism's Original Insight. Previous Episodes w/ Paul Capetz Recovering Protestantism's Original Insight Existentialist Philosophy, Politics, & Theology Calvin's 500th Birthday The Big Theological Throw Down with John Cobb & Paul Capetz 01:19 Discussing the New Book 03:26 Personal Journey and Early Influences 06:40 Challenges with Biblical Interpretation 19:44 Luther vs. Calvin on Scripture 29:21 Modern Protestantism and Its Contradictions 37:29 Historical Critical Methods and Modernity 39:05 Liberal Protestantism and the Reformation Heritage 40:18 Barth and Bultmann: Diverging Paths 47:24 Existential Interpretation and Demythologizing 51:27 Modernity, Faith, and the Existential Question 58:44 Challenges of Contemporary Christianity 01:04:38 The Future of Liberal Protestantism 01:15:47 Concluding Thoughts and Reflections _____________________ Join my Substack - Process This! Join our upcoming class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Go with me to Berlin to spend a week in Bonhoeffer's House! Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

On this episode of the pod, my guest is David Cayley, a Toronto-based Canadian writer and broadcaster. For more than thirty years (1981-2012) he made radio documentaries for CBC Radio One's program Ideas, which premiered in 1965 under the title The Best Ideas You'll Hear Tonight. In 1966, at the age of twenty, Cayley joined the Canadian University Service Overseas (CUSO), one of the many volunteer organizations that sprang up in the 1960's to promote international development. Two years later, back in Canada, he began to associate with a group of returned volunteers whose experiences had made them, like himself, increasingly quizzical about the idea of development. In 1968 in Chicago, he heard a lecture given by Ivan Illich and in 1970 he and others brought Illich to Toronto for a teach-in called “Crisis in Development.” This was the beginning of their long relationship: eighteen years later Cayley invited Illich to do a series of interviews for CBC Radio's Ideas. Cayley is the author of Ivan Illich: An Intellectual Journey (2022), Ideas on the Nature of Science (2009), The Rivers North of the Future: The Testament of Ivan Illich (2004), Puppet Uprising (2003),The Expanding Prison: The Crisis in Crime and Punishment and the Search for Alternatives (1998), George Grant in Conversation (1995), Northrop Frye in Conversation (1992), Ivan Illich in Conversation (1992), and The Age of Ecology (1990).Show Notes:The Early Years with Ivan IllichThe Good Samaritan StoryFalling out of a HomeworldThe Corruption of the Best is the Worst (Corruptio Optimi Pessima)How Hospitality Becomes HostilityHow to Live in ContradictionRediscovering the FutureThe Pilgrimage of SurpriseFriendship with the OtherHomework:Ivan Illich: An Intellectual Journey (Penn State Press) - Paperback Now Available!David Cayley's WebsiteThe Rivers North of the Future (House of Anansi Press)Ivan Illich | The Corruption of Christianity: Corruptio Optimi Pessima (2000)Charles Taylor: A Secular AgeTranscript:Chris: [00:00:00] Welcome, David, to the End of Tourism Podcast. It's a pleasure to finally meet you. David: Likewise. Thank you. Chris: I'm very grateful to have you joining me today. And I'm curious if you could offer our listeners a little glimpse into where you find yourself today and what the world looks like for you through the lenses of David Cayley.David: Gray and wet. In Toronto, we've had a mild winter so far, although we did just have some real winter for a couple of weeks. So, I'm at my desk in my house in downtown Toronto. Hmm. Chris: Hmm. Thank you so much for joining us, David. You know, I came to your work quite long ago.First through the book, The Rivers North of the Future, The Testament of Ivan Illich. And then through your long standing tenure as the host of CBC Ideas in Canada. I've also just finished reading your newest book, Ivan Illich, An Intellectual Journey. For me, which has been a clear and comprehensive homage [00:01:00] to that man's work.And so, from what I understand from the reading, you were a friend of Illich's as well as the late Gustavo Esteva, a mutual friend of ours, who I interviewed for the podcast shortly before his death in 2021. Now, since friendship is one of the themes I'd like to approach with you today, I'm wondering if you could tell us about how you met these men and what led you to writing a biography of the former, of Ivan.David: Well, let me answer about Ivan first. I met him as a very young man. I had spent two years living in northern Borneo, eastern Malaysia, the Malaysian state of Sarawak. As part of an organization called the Canadian University Service Overseas, which many people recognize only when it's identified with the Peace Corps. It was a similar initiative or the VSO, very much of the time.And When I returned to [00:02:00] Toronto in 1968, one of the first things I saw was an essay of Ivan's. It usually circulates under the name he never gave it, which is, "To Hell With Good Intentions." A talk he had given in Chicago to some young volunteers in a Catholic organization bound for Mexico.And it made sense to me in a radical and surprising way. So, I would say it began there. I went to CDOC the following year. The year after that we brought Ivan to Toronto for a teach in, in the fashion of the time, and he was then an immense celebrity, so we turned people away from a 600 seat theater that night when he lectured in Toronto.I kept in touch subsequently through reading mainly and we didn't meet again until the later 1980s when he came to Toronto.[00:03:00] He was then working on, in the history of literacy, had just published a book called ABC: the Alphabetization of the Western Mind. And that's where we became more closely connected. I went later that year to State College, Pennsylvania, where he was teaching at Penn State, and recorded a long interview, radically long.And made a five-hour Ideas series, but by a happy chance, I had not thought of this, his friend Lee Hoinacki asked for the raw tapes, transcribed them, and eventually that became a published book. And marked an epoch in Ivan's reception, as well as in my life because a lot of people responded to the spoken or transcribed Illich in a way that they didn't seem to be able to respond to his writing, which was scholastically condensed, let's [00:04:00] say.I always found it extremely congenial and I would even say witty in the deep sense of wit. But I think a lot of people, you know, found it hard and so the spoken Illich... people came to him, even old friends and said, you know, "we understand you better now." So, the following year he came to Toronto and stayed with us and, you know, a friendship blossomed and also a funny relationship where I kept trying to get him to express himself more on the theme of the book you mentioned, The Rivers North of the Future, which is his feeling that modernity, in the big sense of modernity can be best understood as perversionism. A word that he used, because he liked strong words, but it can be a frightening word."Corruption" also has its difficulties, [00:05:00] but sometimes he said "a turning inside out," which I like very much, or "a turning upside down" of the gospel. So, when the world has its way with the life, death and resurrection and teaching of Jesus Christ which inevitably becomes an institution when the world has its way with that.The way leads to where we are. That was his radical thought. And a novel thought, according to the philosopher Charles Taylor, a Canadian philosopher, who was kind enough to write a preface to that book when it was published, and I think very much aided its reception, because people knew who Charles Taylor was, and by then, they had kind of forgotten who Ivan Illich was.To give an example of that, when he died, the New York [00:06:00] Times obituary was headlined "Priest turned philosopher appealed to baby boomers in the 60s." This is yesterday's man, in other words, right? This is somebody who used to be important. So, I just kept at him about it, and eventually it became clear he was never going to write that book for a whole variety of reasons, which I won't go into now.But he did allow me to come to Cuernavaca, where he was living, and to do another very long set of interviews, which produced that book, The Rivers North of the Future. So that's the history in brief. The very last part of that story is that The Rivers North of the Future and the radio series that it was based on identifies themes that I find to be quite explosive. And so, in a certain way, the book you mentioned, Ivan Illich: An Intellectual Journey, [00:07:00] was destined from the moment that I recorded those conversations. Chris: Hmm, yeah, thank you, David. So much of what you said right there ends up being the basis for most of my questions today, especially around the corruption or the perversion what perhaps iatrogenesis also termed as iatrogenesis But much of what I've also come to ask today, stems and revolves around Illich's reading of the Good Samaritan story, so I'd like to start there, if that's alright.And you know, for our listeners who aren't familiar either with the story or Illich's take on it, I've gathered some small excerpts from An Intellectual Journey so that they might be on the same page, so to speak. So, from Ivan Illich, An Intellectual Journey:"jesus tells the story after he has been asked how to, quote, 'inherit eternal life,' end quote, and has replied that one must love God and one's neighbor, [00:08:00] quote, 'as oneself,' but, quote, who is my neighbor? His interlocutor wants to know. Jesus answers with his tale of a man on his way from Jerusalem to Jericho, who is beset by robbers, beaten, and left, quote, 'half dead' by the side of the road.Two men happen along, but, quote, 'pass by on the other side.' One is a priest and the other a Levite, a group that assisted the priests at the Great Temple, which, at that time, dominated the landscape of Jerusalem from the Temple Mount. Then, a Samaritan comes along. The Samaritans belonged to the estranged northern kingdom of Israel, and did not worship at the Temple.Tension between the Samaritans and the Judeans in the Second Temple period gives the name a significance somewhere between 'foreigner' and 'enemy.' [00:09:00] In contemporary terms, he was, as Illich liked to say, 'a Palestinian.' The Samaritan has, quote, 'compassion' on the wounded one. He stops, binds his wounds, takes him to an inn where he can convalesce and promises the innkeeper that he will return to pay the bill.'And so Jesus concludes by asking, 'Which of the three passers by was the neighbor?'Illich claimed that this parable had been persistently misunderstood as a story about how one ought to act. He had surveyed sermons from the 3rd through 19th centuries, he said, 'and found a broad consensus that what was being proposed was a, quote, rule of conduct.' But this interpretation was, in fact, quote, 'the opposite of what Jesus wanted to point out.'He had not been asked how to act toward a neighbor, but rather, 'who is my neighbor?' And he had replied, [00:10:00] scandalously, that it could be anyone at all. The choice of the Samaritan as the hero of the tale said, 'in effect, it is impossible to categorize who your neighbor might be.' The sense of being called to help the other is experienced intermittently and not as an unvarying obligation.A quote, 'new kind of ought has been established,' Illich says, which is not related to a norm. It has a telos, it aims at somebody, some body, but not according to a rule. And finally, The Master told them that who your neighbor is is not determined by your birth, by your condition, by the language which you speak, but by you.You can recognize the other man who is out of bounds culturally, who is foreign linguistically, who, you can [00:11:00] say by providence or pure chance, is the one who lies somewhere along your road in the grass and create the supreme form of relatedness, which is not given by creation, but created by you. Any attempt to explain this 'ought,' as correspond, as, as corresponding to a norm, takes out the mysterious greatness from this free act.And so, I think there are at least, at the very least, a few major points to take away from this little summary I've extracted. One, that the ability to choose one's neighbor, breaks the boundaries of ethnicity at the time, which were the bases for understanding one's identity and people and place in the world.And two, that it creates a new foundation for hospitality and interculturality. And so I'm [00:12:00] curious, David, if you'd be willing to elaborate on these points as you understand them.David: Well if you went a little farther on in that part of the book, you'd find an exposition of a German teacher and writer and professor, Claus Held, that I found very helpful in understanding what Ivan was saying. Held is a phenomenologist and a follower of Husserl, but he uses Husserl's term of the home world, right, that each of us has a home world. Mm-Hmm. Which is our ethnos within which our ethics apply.It's a world in which we can be at home and in which we can somehow manage, right? There are a manageable number of people to whom we are obliged. We're not universally obliged. So, what was interesting about Held's analysis is then the condition in which the wounded [00:13:00] man lies is, he's fallen outside of any reference or any home world, right?Nobody has to care for him. The priest and the Levite evidently don't care for him. They have more important things to do. The story doesn't tell you why. Is he ritually impure as one apparently dead is? What? You don't know. But they're on their way. They have other things to do. So the Samaritan is radically out of line, right?He dares to enter this no man's land, this exceptional state in which the wounded man lies, and he does it on the strength of a feeling, right? A stirring inside him. A call. It's definitely a bodily experience. In Ivan's language of norms, it's not a norm. It's not a duty.It's [00:14:00] not an obligation. It's not a thought. He's stirred. He is moved to do what he does and he cares for him and takes him to the inn and so on. So, the important thing in it for me is to understand the complementarity that's involved. Held says that if you try and develop a set of norms and ethics, however you want to say it, out of the Samaritan's Act, it ends up being radically corrosive, it ends up being radically corrosive damaging, destructive, disintegrating of the home world, right? If everybody's caring for everybody all the time universally, you're pretty soon in the maddening world, not pretty soon, but in a couple of millennia, in the maddening world we live in, right? Where people Can tell you with a straight face that their actions are intended to [00:15:00] save the planet and not experience a sense of grandiosity in saying that, right?Not experiencing seemingly a madness, a sense of things on a scale that is not proper to any human being, and is bound, I think, to be destructive of their capacity to be related to what is at hand. So, I think what Ivan is saying in saying this is a new kind of ought, right, it's the whole thing of the corruption of the best is the worst in a nutshell because as soon as you think you can operationalize that, you can turn everyone into a Samaritan and You, you begin to destroy the home world, right?You begin to destroy ethics. You begin to, or you transform ethics into something which is a contradiction of ethics. [00:16:00] So, there isn't an answer in it, in what he says. There's a complementarity, right? Hmm. There's the freedom to go outside, but if the freedom to go outside destroys any inside, then, what have you done?Right? Hmm. You've created an unlivable world. A world of such unending, such unimaginable obligation, as one now lives in Toronto, you know, where I pass homeless people all the time. I can't care for all of them. So, I think it's also a way of understanding for those who contemplate it that you really have to pay attention.What are you called to, right? What can you do? What is within your amplitude? What is urgent for you? Do that thing, right? Do not make yourself mad with [00:17:00] impossible charity. A charity you don't feel, you can't feel, you couldn't feel. Right? Take care of what's at hand, what you can take care of. What calls you.Chris: I think this comes up quite a bit these days. Especially, in light of international conflicts, conflicts that arise far from people's homes and yet the demand of that 'ought' perhaps of having to be aware and having to have or having to feel some kind of responsibility for these things that are happening in other places that maybe, It's not that they don't have anything to do with us but that our ability to have any kind of recourse for what happens in those places is perhaps flippant, fleeting, and even that we're stretched to the point that we can't even tend and attend to what's happening in front of us in our neighborhoods.And so, I'm curious as to how this came to be. You mentioned "the corruption" [00:18:00] and maybe we could just define that, if possible for our listeners this notion of "the corruption of the best is the worst." Would you be willing to do that? Do you think that that's an easy thing to do? David: I've been trying for 30 years.I can keep on trying. I really, I mean, that was the seed of everything. At the end of the interview we did in 1988, Ivan dropped that little bomb on me. And I was a diligent man, and I had prepared very carefully. I'd read everything he'd written and then at the very end of the interview, he says the whole history of the West can be summed up in the phrase, Corruptio Optimi Pessima.He was quite fluent in Latin. The corruption of the best is the worst. And I thought, wait a minute, the whole history of the West? This is staggering. So, yes, I've been reflecting on it for a long time, but I think there are many ways to speak [00:19:00] about the incarnation, the idea that God is present and visible in the form of a human being, that God indeed is a human being in the person of Jesus Christ.One way is to think of it as a kind of nuclear explosion of religion. Religion had always been the placation of a god. Right? A sacrifice of some kind made to placate a god. Now the god is present. It could be you. Jesus is explicit about it, and I think that is the most important thing for Iman in reading the gospel, is that God appears to us as one another.Hmm. If you can put it, one another in the most general sense of that formula. So, that's explosive, right? I mean, religion, in a certain way, up to that moment, is society. It's the [00:20:00] integument of every society. It's the nature of the beast to be religious in the sense of having an understanding of how you're situated and in what order and with what foundation that order exists. It's not an intellectual thing. It's just what people do. Karl Barth says religion is a yoke. So, it has in a certain way exploded or been exploded at that moment but it will of course be re instituted as a religion. What else could happen? And so Ivan says, and this probably slim New Testament warrant for this, but this was his story, that in the very earliest apostolic church. They were aware of this danger, right? That Christ must be shadowed by "Antichrist," a term that Ivan was brave enough to use. The word just has a [00:21:00] terrible, terrible history. I mean, the Protestants abused the Catholics with the name of Antichrist. Luther rages against the Pope as antichrist.Hmm. And the word persists now as a kind of either as a sign of evangelical dogmatism, or maybe as a joke, right. When I was researching it, I came across a book called "How to Tell If Your Boyfriend Is The Antichrist." Mm-Hmm. It's kind of a jokey thing in a way, in so far as people know, but he dared to use it as to say the antichrist is simply the instituted Christ.Right. It's not anything exotic. It's not anything theological. It's the inevitable worldly shadow of there being a Christ at all. And so that's, that's the beginning of the story. He, he claims that the church loses sight of this understanding, loses sight of the basic [00:22:00] complementarity or contradiction that's involved in the incarnation in the first place.That this is something that can never be owned, something that can never be instituted, something that can only happen again and again and again within each one. So, but heaven can never finally come to earth except perhaps in a story about the end, right? The new heaven and the new earth, the new Jerusalem come down from heaven.Fine. That's at the end, not now. So that's the gist of what he, what he said. He has a detailed analysis of the stages of that journey, right? So, within your theme of hospitality the beginnings of the church becoming a social worker in the decaying Roman Empire. And beginning to develop institutions of hospitality, [00:23:00] places for all the flotsam and jetsam of the decaying empire.And then in a major way from the 11th through the 13th century, when the church institutes itself as a mini or proto state, right? With a new conception of law. Every element of our modernity prefigured in the medieval church and what it undertook, according to Ivan. This was all news to me when he first said it to me.So yeah, the story goes on into our own time when I think one of the primary paradoxes or confusions that we face is that most of the people one meets and deals with believe themselves to be living after Christianity and indeed to great opponents of Christianity. I mean, nothing is more important in Canada now than to denounce residential schools, let's say, right? Which were [00:24:00] the schools for indigenous children, boarding schools, which were mainly staffed by the church, right?So, the gothic figure of the nun, the sort of vulpine, sinister. That's the image of the church, right? So you have so many reasons to believe that you're after that. You've woken up, you're woke. And, and you see that now, right? So you don't In any way, see yourself as involved in this inversion of the gospel which has actually created your world and which is still, in so many ways, you.So, leftists today, if I'm using the term leftists very, very broadly, "progressives," people sometimes say, "woke," people say. These are all in a certain way super Christians or hyper Christians, but absolutely unaware of themselves as Christians and any day you can read an analysis [00:25:00] which traces everything back to the Enlightenment.Right? We need to re institute the Enlightenment. We've forgotten the Enlightenment. We have to get back to the, right? There's nothing before the Enlightenment. The Enlightenment is the over, that's an earlier overcoming of Christianity, right? So modernity is constantly overcoming Christianity. And constantly forgetting that it's Christian.That these are the ways in which the Incarnation is working itself out. And one daren't say that it's bound to work itself out that way. Ivan will go as far as to say it's seemingly the will of God that it should work itself out that way. Right? Wow. So, that the Gospel will be preached to all nations as predicted at the end of the Gospels." Go therefore and preach to all nations," but it will not be preached in its explicit form. It will enter, as it were, through the [00:26:00] back door. So that's a very big thought. But it's a saving thought in certain ways, because it does suggest a way of unwinding, or winding up, this string of finding out how this happened.What is the nature of the misunderstanding that is being played out here? So. Chris: Wow. Yeah, I mean, I, I feel like what you just said was a kind of nuclear bomb unto its own. I remember reading, for example, James Hillman in The Terrible Love of War, and at the very end he essentially listed all, not all, but many of the major characteristics of modern people and said if you act this way, you are Christian.If you act this way, you are Christian. Essentially revealing that so much of modernity has these Christian roots. And, you know, you said in terms of this message and [00:27:00] corruption of the message going in through the back door. And I think that's what happens in terms of at least when we see institutions in the modern time, schools, hospitals, roads essentially modern institutions and lifestyles making their way into non modern places.And I'm very fascinated in this in terms of hospitality. You said that the church, and I think you're quoting Illich there, but " the church is a social worker." But also how this hospitality shows up in the early church and maybe even how they feared about what could happen as a result to this question of the incarnation.In your book it was just fascinating to read this that you said, or that you wrote, that "in the early years of Christianity it was customary in a Christian household to have an extra mattress, a bit of candle, and some dry bread in case the Lord Jesus should knock at the door in the form of a stranger without a roof, a form of behavior that was utterly [00:28:00] foreign to the cultures of the Roman Empire."In which many Christians lived. And you write, "you took in your own, but not someone lost on the street." And then later "When the emperor Constantine recognized the church, Christian bishops gained the power to establish social corporations." And this is, I think, the idea of the social worker. The church is a social worker.And you write that the first corporations they started were Samaritan corporations, which designated certain categories of people as preferred neighbors. For example, the bishops created special houses financed by the community that were charged with taking care of people without a home. Such care was no longer the free choice of the householder, it was the task of an institution.The appearance of these xenodocheia? Literally, quote, 'houses for foreigners' signified the beginning of a change in the nature of the church." And then of course you write and you mentioned this but "a gratuitous and truly [00:29:00] free choice of assisting the stranger has become an ideology and an idealism." Right. And so, this seems to be how the corruption of the Samaritan story, the corruption of breaking that threshold, or at least being able to cross it, comes to produce this incredible 'ought,' as you just kind of elaborated for us.And then this notion of, that we can't see it anymore. That it becomes this thing in the past, as you said. In other words, history. Right? And so my next question is a question that comes to some degree from our late mutual friend Gustavo, Gustavo Esteva. And I'd just like to preface it by a small sentence from An Intellectual Journey where he wrote that, "I think that limit, in Illich, is always linked to nemesis, or to what Jung calls [00:30:00] enantiodromia, his Greek word for the way in which any tendency, when pushed too far, can turn into its opposite. And so, a long time ago, Illich once asked Gustavo if he could identify a word that could describe the era after development, or perhaps after development's death.And Gustavo said, "hospitality." And so, much later, in a private conversation with Gustavo, in the context of tourism and gentrification, the kind that was beginning to sweep across Oaxaca at the time, some years ago, he told me that he considered "the sale of one's people's radical or local hospitality as a kind of invitation to hostility in the place and within the ethnos that one lives in."Another way of saying it might be that the subversion and absence of hospitality in a place breeds or can breed hostility.[00:31:00] I'm curious what you make of his comment in the light of limits, enantiodromia and the corruption that Illich talks about.David: Well I'd like to say one thing which is the thought I was having while you, while you were speaking because at the very beginning I mentioned a reservation a discomfort with words like perversion and corruption. And the thought is that it's easy to understand Illich as doing critique, right? And it's easy then to moralize that critique, right? And I think it's important that he's showing something that happens, right? And that I daren't say bound to happen, but is likely to happen because of who and what we are, that we will institutionalize, that we will make rules, that we will, right?So, I think it's important to rescue Ivan from being read [00:32:00] moralistically, or that you're reading a scold here, right? Hmm. Right. I mean, and many social critics are or are read as scolds, right? And contemporary people are so used to being scolded that they, and scold themselves very regularly. So, I just wanted to say that to rescue Ivan from a certain kind of reading. You're quoting Gustavo on the way in which the opening up of a culture touristically can lead to hostility, right? Right. And I think also commenting on the roots of the words are the same, right? "hostile," "hospice." They're drawing on the same, right?That's right. It's how one treats the enemy, I think. Hmm. It's the hinge. Hmm. In all those words. What's the difference between hospitality and hostility?[00:33:00] So, I think that thought is profound and profoundly fruitful. So, I think Gustavo had many resources in expressing it.I couldn't possibly express it any better. And I never answered you at the beginning how I met Gustavo, but on that occasion in 1988 when I was interviewing Illich, they were all gathered, a bunch of friends to write what was called The Development Dictionary, a series of essays trying to write an epilogue to the era of development.So, Gustavo, as you know, was a charming man who spoke a peculiarly beautiful English in which he was fluent, but somehow, you could hear the cadence of Spanish through it without it even being strongly accented. So I rejoiced always in interviewing Gustavo, which I did several times because he was such a pleasure to listen to.But anyway, I've digressed. Maybe I'm ducking your question. Do you want to re ask it or? Chris: Sure. [00:34:00] Yeah, I suppose. You know although there were a number of essays that Gustavo wrote about hospitality that I don't believe have been published they focused quite a bit on this notion of individual people, but especially communities putting limits on their hospitality.And of course, much of this hospitality today comes in the form of, or at least in the context of tourism, of international visitors. And that's kind of the infrastructure that's placed around it. And yet he was arguing essentially for limits on hospitality. And I think what he was seeing, although it hadn't quite come to fruition yet in Oaxaca, was that the commodification, the commercialization of one's local indigenous hospitality, once it's sold, or once it's only existing for the value or money of the foreigner, in a kind of customer service worldview, that it invites this deep [00:35:00] hostility. And so do these limits show up as well in Illich's work in terms of the stranger?Right? Because so much of the Christian tradition is based in a universal fraternity, universal brotherhood. David: I said that Ivan made sense to me in my youth, as a 22 year old man. So I've lived under his influence. I took him as a master, let's say and as a young person. And I would say that probably it's true that I've never gone anywhere that I haven't been invited to go.So I, I could experience that, that I was called to be there. And he was quite the jet setter, so I was often called by him to come to Mexico or to go to Germany or whatever it was. But we live in a world that is so far away from the world that might have been, let's say, the world that [00:36:00] might be.So John Milbank, a British theologian who's Inspiring to me and a friend and somebody who I found surprisingly parallel to Illich in a lot of ways after Ivan died and died I think feeling that he was pretty much alone in some of his understandings. But John Milbank speaks of the, of recovering the future that we've lost, which is obviously have to be based on some sort of historical reconstruction. You have to find the place to go back to, where the wrong turning was, in a certain way. But meanwhile, we live in this world, right? Where even where you are, many people are dependent on tourism. Right? And to that extent they live from it and couldn't instantly do without. To do without it would be, would be catastrophic. Right? So [00:37:00] it's it's not easy to live in both worlds. Right? To live with the understanding that this is, as Gustavo says, it's bound to be a source of hostility, right?Because we can't sell what is ours as an experience for others without changing its character, right, without commodifying it. It's impossible to do. So it must be true and yet, at a certain moment, people feel that it has to be done, right? And so you have to live in in both realities.And in a certain way, the skill of living in both realities is what's there at the beginning, right? That, if you take the formula of the incarnation as a nuclear explosion, well you're still going to have religion, right? So, that's inevitable. The [00:38:00] world has changed and it hasn't changed at the same time.And that's true at every moment. And so you learn to walk, right? You learn to distinguish the gospel from its surroundings. And a story about Ivan that made a big impression on me was that when he was sent to Puerto Rico when he was still active as a priest in 1956 and became vice rector of the Catholic University at Ponce and a member of the school board.A position that he regarded as entirely political. So he said, "I will not in any way operate as a priest while I'm performing a political function because I don't want these two things to get mixed up." And he made a little exception and he bought a little shack in a remote fishing village.Just for the happiness of it, he would go there and say mass for the fishermen who didn't know anything about this other world. So, but that was[00:39:00] a radical conviction and put him at odds with many of the tendencies of his time, as for example, what came to be called liberation theology, right?That there could be a politicized theology. His view was different. His view was that the church as "She," as he said, rather than "it," had to be always distinguished, right? So it was the capacity to distinguish that was so crucial for him. And I would think even in situations where tourism exists and has the effect Gustavo supposed, the beginning of resistance to that and the beginning of a way out of it, is always to distinguish, right?To know the difference, which is a slim read, but, but faith is always a slim read and Ivan's first book, his first collection of published essays was [00:40:00] called Celebration of Awareness which is a way of saying that, what I call know the difference. Chris: So I'm going to, if I can offer you this, this next question, which comes from James, a friend in Guelph, Canada. And James is curious about the missionary mandate of Christianity emphasizing a fellowship in Christ over ethnicity and whether or not this can be reconciled with Illich's perhaps emphatic defense of local or vernacular culture.David: Well, yeah. He illustrates it. I mean, he was a worldwide guy. He was very far from his roots, which were arguably caught. He didn't deracinate himself. Hmm. He was with his mother and brothers exiled from Split in Dalmatia as a boy in the crazy atmosphere of the Thirties.But he was a tumbleweed after [00:41:00] that. Mm-Hmm. . And so, so I think we all live in that world now and this is confuses people about him. So, a historian called Todd Hart wrote a book still really the only book published in English on the history of CIDOC and Cuernavaca, in which he says Illich is anti-missionary. And he rebukes him for that and I would say that Ivan, on his assumptions cannot possibly be anti missionary. He says clearly in his early work that a Christian is a missionary or is not a Christian at all, in the sense that if one has heard the good news, one is going to share it, or one hasn't heard it. Now, what kind of sharing is that? It isn't necessarily, "you have to join my religion," "you have to subscribe to the following ten..." it isn't necessarily a catechism, it may be [00:42:00] an action. It may be a it may be an act of friendship. It may be an act of renunciation. It can be any number of things, but it has to be an outgoing expression of what one has been given, and I think he was, in that sense, always a missionary, and in many places, seeded communities that are seeds of the new church.Right? He spent well, from the time he arrived in the United States in 51, 52, till the time that he withdrew from church service in 68, he was constantly preaching and talking about a new church. And a new church, for him, involved a new relation between innovation and tradition. New, but not new.Since, when he looked back, he saw the gospel was constantly undergoing translation into new milieu, into new places, into new languages, into new forms.[00:43:00] But he encountered it in the United States as pretty much in one of its more hardened or congealed phases, right? And it was the export of that particular brand of cultural and imperialistic, because American, and America happened to be the hegemon of the moment. That's what he opposed.The translation of that into Latin America and people like to write each other into consistent positions, right? So, he must then be anti missionary across the board, right? But so I think you can be local and universal. I mean, one doesn't even want to recall that slogan of, you know, "act locally, think globally," because it got pretty hackneyed, right?And it was abused. But, it's true in a certain way that that's the only way one can be a Christian. The neighbor, you said it, I wrote it, Ivan said it, " the neighbor [00:44:00] can be anyone." Right?But here I am here now, right? So both have to apply. Both have to be true. It's again a complementary relation. And it's a banal thought in a certain way, but it seems to be the thought that I think most often, right, is that what creates a great deal of the trouble in the world is inability to think in a complementary fashion.To think within, to take contradiction as constituting the world. The world is constituted of contradiction and couldn't be constituted in any other way as far as we know. Right? You can't walk without two legs. You can't manipulate without two arms, two hands. We know the structure of our brains. Are also bilateral and everything about our language is constructed on opposition.Everything is oppositional and yet [00:45:00] when we enter the world of politics, it seems we're going to have it all one way. The church is going to be really Christian, and it's going to make everybody really Christian, or communist, what have you, right? The contradiction is set aside. Philosophy defines truth as the absence of contradiction.Hmm. Basically. Hmm. So, be in both worlds. Know the difference. Walk on two feet. That's Ivan. Chris: I love that. And I'm, I'm curious about you know, one of the themes of the podcast is exile. And of course that can mean a lot of things. In the introduction to An Intellectual Journey, you wrote that that Illich, "once he had left Split in the 30s, that he began an experience of exile that would characterize his entire life."You wrote that he had lost "not just the home, but the very possibility [00:46:00] of home." And so it's a theme that characterizes as well the podcast and a lot of these conversations around travel, migration, tourism, what does it mean to be at home and so, this, This notion of exile also shows up quite a bit in the Christian faith.And maybe this is me trying to escape the complementarity of the reality of things. But I tend to see exile as inherently I'll say damaging or consequential in a kind of negative light. And so I've been wondering about this, this exilic condition, right? It's like in the Abrahamic faith, as you write "Judaism, Christianity, and Islam all begin in exile.And eventually this pattern culminates. Jesus is executed outside the gates of the city, nailed to a cross that excludes him even from his native earth." And you write that "exile is in many ways the [00:47:00] Christian condition." And so, you know, I've read that in the past, Christian monks often consider themselves to be homeless, removed from the sort of daily life of the local community in the monasteries and abbeys and yet still of a universal brotherhood. And so I'd like to ask you if you feel this exilic condition, which seems to be also a hallmark of modernity, this kind of constant uprooting this kind of as I would call it, cultural and spiritual homelessness of our time, if you think that is part of the corruption that Illich based his work around?David: Well, one can barely imagine the world in which Abram, who became Abraham said to God, no, I'm staying in Ur. Not going, I'm not going. Right? I mean, if you go back to Genesis and you re read that passage, when God shows [00:48:00] Abraham the land that he will inherit, it says already there, "there were people at that time living in the land," right?Inconvenient people, as it turns out. Palestinians. So, there's a profound contradiction here, I think. And the only way I think you can escape it is to understand the Gospel the way Ivan understood it, which is as something super added to existing local cultures, right? A leaven, right?Hmm. Not everything about a local culture or a local tradition is necessarily good. Mm hmm. And so it can be changed, right? And I would say that Illich insists that Christians are and must be missionaries. They've received something that they it's inherent in what they've [00:49:00] received that they pass it on.So the world will change, right? But Ivan says, this is in Rivers North of the Future, that it's his conviction that the Gospel could have been preached without destroying local proportions, the sense of proportion, and he put a great weight on the idea of proportionality as not just, a pleasing building or a pleasing face, but the very essence of, of how a culture holds together, right, that things are proportioned within it to one another that the gospel could have been preached without the destruction of proportions, but evidently it wasn't, because the Christians felt they had the truth and they were going to share it. They were going to indeed impose it for the good of the other.So, I think a sense of exile and a sense of home are as [00:50:00] necessary to one another as in Ivan's vision of a new church, innovation, and tradition, or almost any other constitutive couplet you can think of, right? You can't expunge exile from the tradition. But you also can't allow it to overcome the possibility of home.I mean, Ivan spoke of his own fate as a peculiar fate, right? He really anticipated the destruction of the Western culture or civilization. I mean, in the sense that now this is a lament on the political right, mainly, right? The destruction of Western civilization is something one constantly hears about.But, he, in a way, in the chaos and catastrophe of the 30s, already felt the death of old Europe. And even as a boy, I think, semi consciously at least, took the roots inside himself, took them with him [00:51:00] and for many people like me, he opened that tradition. He opened it to me. He allowed me to re inhabit it in a certain way, right?So to find intimations of home because he wasn't the only one who lost his home. Even as a man of 78, the world in which I grew up here is gone, forgotten, and to some extent scorned by younger people who are just not interested in it. And so it's through Ivan that I, in a way, recovered the tradition, right?And if the tradition is related to the sense of home, of belonging to something for good or ill, then that has to be carried into the future as best we can, right? I think Ivan was searching for a new church. He didn't think. He had found it. He didn't think he knew what it was.I don't think he [00:52:00] described certain attributes of it. Right. But above all, he wanted to show that the church had taken many forms in the past. Right. And it's worldly existence did not have to be conceived on the model of a monarchy or a parish, right, another form that he described in some early essays, right.We have to find the new form, right? It may be radically non theological if I can put it like that. It may not necessarily involve the buildings that we call churches but he believed deeply in the celebrating community. As the center, the root the essence of social existence, right? The creation of home in the absence of home, or the constant recreation of home, right? Since I mean, we will likely never again live in pure [00:53:00] communities, right? Yeah. I don't know if pure is a dangerous word, but you know what I mean?Consistent, right? Closed. We're all of one kind, right? Right. I mean, this is now a reactionary position, right? Hmm. You're a German and you think, well, Germany should be for the Germans. I mean, it can't be for the Germans, seemingly. We can't put the world back together again, right?We can't go back and that's a huge misreading of Illich, right? That he's a man who wants to go back, right? No. He was radically a man who wanted to rediscover the future. And rescue it. Also a man who once said to hell with the future because he wanted to denounce the future that's a computer model, right? All futures that are projections from the present, he wanted to denounce in order to rediscover the future. But it has to be ahead of us. It's not. And it has to recover the deposit that is behind us. So [00:54:00] both, the whole relation between past and future and indeed the whole understanding of time is out of whack.I think modern consciousness is so entirely spatialized that the dimension of time is nearly absent from it, right? The dimension of time as duration as the integument by which past, present and future are connected. I don't mean that people can't look at their watch and say, you know, "I gotta go now, I've got a twelve o'clock." you know.So, I don't know if that's an answer to James.Chris: I don't know, but it's food for thought and certainly a feast, if I may say so. David, I have two final questions for you, if that's all right, if you have time. Okay, wonderful. So, speaking of this notion of home and and exile and the complementarity of the two and you know you wrote and [00:55:00] spoke to this notion of Illich wanting to rediscover the future and he says that "we've opened a horizon on which new paradigms for thought can appear," which I think speaks to what you were saying and At some point Illich compares the opening of horizons to leaving home on a pilgrimage, as you write in your book."And not the pilgrimage of the West, which leads over a traveled road to a famed sanctuary, but rather the pilgrimage of the Christian East, which does not know where the road might lead and the journey end." And so my question is, What do you make of that distinction between these types of pilgrimages and what kind of pilgrimage do you imagine might be needed in our time?David: Well, I, I mean, I think Ivan honored the old style of pilgrimage whether it was to [00:56:00] Canterbury or Santiago or wherever it was to. But I think ivan's way of expressing the messianic was in the word surprise, right? One of the things that I think he did and which was imposed on him by his situation and by his times was to learn to speak to people in a way that did not draw on any theological resource, so he spoke of his love of surprises, right? Well, a surprise by definition is what you don't suspect, what you don't expect. Or it couldn't be a surprise.So, the The cathedral in Santiago de Compostela is very beautiful, I think. I've only ever seen pictures of it, but you must expect to see it at the end of your road. You must hope to see it at the end of your road. Well the surprise is going to be something else. Something that isn't known.[00:57:00] And it was one of his Great gifts to me that within the structure of habit and local existence, since I'm pretty rooted where I am. And my great grandfather was born within walking distance of where I am right now. He helped me to look for surprises and to accept them also, right?That you're going to show up or someone else is going to show up, right? But there's going to be someone coming and you want to look out for the one who's coming and not, but not be at all sure that you know who or what it is or which direction it's coming from. So, that was a way of life in a certain way that I think he helped others within their limitations, within their abilities, within their local situations, to see the world that way, right. That was part of what he did. Chris: Yeah, it's really beautiful and I can [00:58:00] see how in our time, in a time of increasing division and despondency and neglect, fear even, resentment of the other, that how that kind of surprise and the lack of expectation, the undermining, the subversion of expectation can find a place into perhaps the mission of our times.And so my final question comes back to friendship. and interculturality. And I have one final quote here from An Intellectual Journey, which I highly recommend everyone pick up, because it's just fascinating and blows open so many doors. David: We need to sell a few more books, because I want that book in paperback. Because I want it to be able to live on in a cheaper edition. So, yes. Chris: Of course. Thank you. Yeah. Please, please pick it up. It's worth every penny. So in An Intellectual Journey, it is written[00:59:00] by Illich that "when I submit my heart, my mind, my body, I come to be below the other. When I listen unconditionally, respectfully, courageously, with the readiness to take in the other as a radical surprise, I do something else. I bow, bend over toward the total otherness of someone. But I renounce searching for bridges between the other and me, recognizing that a gulf separates us.Leaning into this chasm makes me aware of the depth of my loneliness, and able to bear it in the light of the substantial likeness between the Other and myself. All that reaches me is the Other in His Word, which I accept on faith."And so, David at another point in the biography you quote Illich describing faith as foolish. Now assuming that faith elicits a degree of danger or [01:00:00] betrayal or that it could elicit that through a kind of total trust, is that nonetheless necessary to accept the stranger or other as they are? Or at least meet the stranger or other as they are? David: I would think so, yeah. I mean the passage you've quoted, I think to understand it, it's one of the most profound of his sayings to me and one I constantly revert to, but to accept the other in his word, or on his word, or her word, is, I think you need to know that he takes the image of the word as the name of the Lord, very, very seriously, and its primary way of referring to the Christ, is "as the Word."Sometimes explicitly, sometimes not explicitly, you have to interpret. So, when he says that he renounces looking for bridges, I think he's mainly referring [01:01:00] to ideological intermediations, right, ways in which I, in understanding you exceed my capacity. I try to change my name for you, or my category for you, changes you, right?It doesn't allow your word. And, I mean, he wasn't a man who suffered fools gladly. He had a high regard for himself and used his time in a fairly disciplined way, right? He wasn't waiting around for others in their world. So by word, what does he mean?What is the other's word? Right? It's something more fundamental than the chatter of a person. So, I think what that means is that we can be linked to one another by Christ. So that's [01:02:00] the third, right? That yes, we're alone. Right? We haven't the capacity to reach each other, except via Christ.And that's made explicit for him in the opening of Aylred of Riveau's Treatise on Friendship, which was peculiarly important to him. Aylred was an abbot at a Cistercian monastery in present day Yorkshire, which is a ruin now. But he wrote a treatise on friendship in the 12th century and he begins by addressing his brother monk, Ivo, and says, you know, " here we are, you and I, and I hope a third Christ."So, Christ is always the third, right? So, in that image of the gulf, the distance, experiencing myself and my loneliness and yet renouncing any bridge, there is still a word, the word, [01:03:00] capital W, in which a word, your word, my word, participates, or might participate. So, we are building, according to him, the body of Christ but we have to renounce our designs on one another, let's say, in order to do that. So I mean, that's a very radical saying, the, the other in his word and in another place in The Rivers North of the Future, he says how hard that is after a century of Marxism or Freudianism, he mentions. But, either way he's speaking about my pretension to know you better than you know yourself, which almost any agency in our world that identifies needs, implicitly does. I know what's best for you. So Yeah, his waiting, his ability to wait for the other one is, is absolutely [01:04:00] foundational and it's how a new world comes into existence. And it comes into existence at every moment, not at some unimaginable future when we all wait at the same time, right? My friend used to say that peace would come when everybody got a good night's sleep on the same night. It's not very likely, is it? Right, right, right. So, anyway, there we are. Chris: Wow. Well, I'm definitely looking forward to listening to this interview again, because I feel like just like An Intellectual Journey, just like your most recent book my mind has been, perhaps exploded, another nuclear bomb dropped.David: Chris, nice to meet you. Chris: Yeah, I'll make sure that that book and, of course, links to yours are available on the end of the website. David: Alright, thank you. Chris: Yeah, deep bow, David. Thank you for your time today. David: All the best. And thank you for those questions. Yeah. That was that was very interesting. You know, I spent my life as an interviewer. A good part of my [01:05:00] life. And interviewing is very hard work. It's much harder than talking. Listening is harder than talking. And rarer. So, it's quite a pleasure for me, late in life, to be able to just let her rip, and let somebody else worry about is this going in the right direction? So, thank you. Get full access to ⌘ Chris Christou ⌘ at chrischristou.substack.com/subscribe

This episode of The Rise of Bonhoeffer explores Dietrich Bonhoeffer's experiences after returning to Germany. Transformed by his time in New York City, he visits the theologian who first awakened the conscience of the German church to the rising totalitarian idolatry - Karl Barth. The episode tracks his burgeoning role in the German church struggle from his initial involvement in the ecumenical movement, his time as a youth minister to the working class of Berlin, and his entrance into the academic classroom. After Hitler is sworn in as Chancellor and the rapid Nazification of Germany begins, Bonhoeffer comes to see the deep discipleship needed to resist the spreading German Christian Faith Movement. As Germany falls deeper into chaos, Bonhoeffer navigates the shifting political landscape, establishing international connections that later prove crucial during his resistance against the Nazi regime. Follow the Rise of Bonhoeffer podcast here. Spend a week with Tripp & Andrew Root in Bonhoeffer's House in Berlin this June as part of the Rise of Bonhoeffer Travel Learning Experience. INFO & DETAILS HERE Want to learn more about Bonhoeffer? Join our open online companion class, The Rise of Bonhoeffer, and get access to full interviews from the Bonhoeffer scholars, participate in deep-dive sessions with Tripp and Jeff, unpack curated readings from Bonhoeffer, send in your questions, and join the online community of fellow Bonhoeffer learners. The class is donation-based, including 0. You can get more info here. Featured Scholars in the Episode include: Victoria J. Barnett served from 2004-2014 as one of the general editors of the Dietrich Bonhoeffer Works, the English translation series of Bonhoeffer's complete works. She has lectured and written extensively about the Holocaust, particularly about the role of the German churches. In 2004 she began directing the Programs on Ethics, Religion, and the Holocaust at the United States Holocaust Memorial Museum until her retirement.  Andrew Root is Carrie Olson Baalson Professor of Youth and Family Ministry at Luther Seminary in St. Paul, Minnesota. He is the author of more than twenty books, including Bonhoeffer as Youth Worker: A Theological Vision for Discipleship and Life Together, Faith Formation in a Secular Age, The Pastor in a Secular Age, The Congregation in a Secular Age, Churches and the Crisis of Decline, The Church after Innovation, and The End of Youth Ministry? He is a frequent speaker and hosts the popular and influential When Church Stops Working podcast. W. Travis McMaken, PhD, is the Butler Bible Endowed Professor of Religion and Associate Dean of Arts and Humanities at Lindenwood University in St. Charles, MO. He is a Ruling Elder in the Presbyterian Church (U.S.A.). McMaken's writing engages primarily with 20th century theology (esp. Protestant theology, with specialization in Karl Barth, Helmut Gollwitzer, and T. F. Torrance) while working constructively on the subjects of sacramentology, ecclesiology, and political theology. Check out his recently edited book Karl Barth: Spiritual Writings. This podcast is a Homebrewed Christianity production. Follow the Homebrewed Christianity and Theology Nerd Throwdown podcasts for more theological goodness for your earbuds. Join over 70,000 other people by joining our Substack - Process This! Get instant access to over 45 classes at www.TheologyClass.com Learn more about your ad choices. Visit megaphone.fm/adchoices

The Woody Allen movie, "Manhattan," includes a scene where two couples are walking and the one played by Michael Murphy and Diane Keaton unveil their Academy of Overrated.  To this body they assign Gustav Mahler, Isak Dinesen, F. Scott Fitzgerald, Lenny Bruce, Norman Mailer, Mozart, , Vincent Van Gogh, and Ingmar Bergman.  The co-hosts on this recording, Korey Maas (Lutheran), Miles Smith (Anglican), and D. G. Hart (Presbyterian), consider their own list of overrated theologians.  The ones discussed are Karl Barth, the recently deceased Juergen Moltmann, and C. S. Lewis.   The reason behind raising the question is not to belittle any of these theologians' achievements but to consider how it is that a theologian -- when there are so many -- emerges as the "go to" authority for ending a doctrinal debate.  It also relates to confessional Protestant theological traditions in which those students training for a specific communion are going to be much more likely to read theologians in the Lutheran, Reformed, or Anglican traditions -- instead of reading broadly in the theologians who transcend specific Protestant communions.  A final thread of conversation was whether the "big names" of Protestant theology can survive in an age of megachurches and church planting networks.   The sponsor this time is Ethan's Donut Factory in downtown Hillsdale, Michigan. 

Dr. Howell speaks with Marty Folsom, a relational theologian and counselor, about the theology of Karl Barth and how we can find freedom through a relationship with God. Folsom holds a PhD in Theology from the University of Otago and has authored numerous books including two recent volumes of Karl Barth's Church Dogmatics for Everyone. 

Support the show!! - https://www.patreon.com/chasedavisGo to ionlayer.com and use code FPT to get $100 off your first kit. Go right now to hillsdale.edu/proof to enrollX - @jackmat100Neo-Calvinism - https://americanreformer.org/2023/12/neo-calvinism-and-american-decline/SummaryIn this episode, Chase Davis interviews Jackson Waters about the complexities of Neo-Calvinism, its historical roots, and its implications for contemporary Christianity. They discuss the characteristics of Neo-Calvinism, its relationship with cultural Christianity, and the influence of key figures like Karl Barth and Abraham Kuyper. The conversation also touches on the challenges of maintaining a vibrant faith in a pluralistic society and the role of the church in addressing societal issues.Support the showSign up for the Patreon - https://www.patreon.com/chasedavisFollow Full Proof Theology on Instagram - https://www.instagram.com/fullprooftheology/Follow Full Proof Theology on Facebook - https://www.facebook.com/fullprooftheology/

Ecclesia semper reformanda esA Latin phrase that means "the church must always be reformed". It's often attributed to St. Augustine and popularized by Karl Barth in 1947. The idea that the church should be in constant reformation means that the church should: Re-examine itself to maintain its purity of doctrine and practice Be willing to reform practices to conform to God's Word Not change simply for the sake of it Not resist change simply because of tradition Correct and change what has become corrupt For more information about this group, please visit their website at reformationboise.com. Every weekday at 8:00am you can listen to The Gospel for Life on 94.1 The Voice in the Treasure Valley, Idaho, USA. If you have a question, comment, or even a topic suggestion for the Pastors, you can email them. Phone: (208) 991-3526E-mail: thegospelforlifeidaho@gmail.comPodcast website: https://941thevoice.com/podcasts/gospel-for-life/

How can poetry teach us to read Scripture?Everything within creationSpeaks of Jesus' Incarnation.Likewise too, his saving PassionIs shown forth in all that's fashioned.The Word God spoke before all agesCan be traced in Scripture's pages.The Bible tells one vast narrationfrom Genesis to Revelation.So begins "Figural Graffiti," a delightful instructional poem by theology professor Joe Mangina. "Figural Graffiti" is sincere and playful, and it's a little ditty on the method and gift of reading scripture figurally. We discuss today this ancient and lively method of reading Scripture, what we lose when we lose the knack of figural reading, and what freedom figural reading gives us as disciples and Christian leaders.Dr. Joseph Mangina is professor of theology at Wycliffe College, Toronto. His scholarly interests include ecclesiology, ecumenism, sacramental theology, and theological interpretation of Scripture. For several years in the 2000s he served on the Anglican-Roman Catholic dialogue commission for Canada. Among other books, he's written two on Karl Barth, the Revelation commentary for the Brazos Theological Commentary series, and most recently, he's co-edited a book called Figural Reading and the Fleshly God: The Theology of Ephraim Radner.Read "Figural Graffiti" on the Living Church's free online journal, Covenant.Check out Joe's new book.Register for the Living Church's upcoming conference.

What do a notable Swiss Reformed theologian from the mid-twentieth century and Oneness Pentecostals have in common? More than you might think. Dr. David K. Bernard reviews what Karl Barth had to say about the nature of the Godhead and the plan of salvation, and Barth's significance for Oneness Pentecostal theology.For more on this topic, see Dr. Bernard's books Anchor Points and A History of Christian Doctrine: Volume 3.If you enjoy this podcast, leave a five-star rating and a review on iTunes or your preferred podcast platform. We also appreciate it when you share Apostolic Life in the 21st Century with family and friends.

Episode: In this episode Chris Tilling interviews Marty Folsom about his second volume in the series, Karl Barth's Church Dogmatics for Everyone (Vol. 2 – The Doctrine of God) (Zondervan Academic). What […] The post Marty Folsom – Barth's Church Dogmatics for Everyone (vol. 2) – Doctrine of God first appeared on OnScript.

When a young man gets bored during the sermon in a starched Presbyterian Church on a Sunday morning, he pages through the Hymnal. That was Scott barely twelve years old who found, of all things, a Swastika at the top of the page at the end of the book he found in the church pew. The Swastika was crossed out. A cross appeared beneath it, indicating a clear Christian protest against the symbol that has lived in infamy ever since. The heading spelled out the historic Barmen Declaration of 1934. It was written then by German Clergy (led by theologian Karl Barth) who protested the State Church's endorsement and embrace of Nazi ideology. It was a potent and risky rejection of the “Furher's” influence in the Church. Years later, 2018, now Dr. McClelland, a student of The Living School (founded by Fr. Richard Rohr) sat in a discussion group with his fellow students as they considered the political turmoil two years into the Trump Presidency. He brought a copy of the Barmen Declaration to the group. Together they determined that this document to be surprisingly relevant. They all agreed, it must be updated and reintroduced to all Americans. From a broad spectrum of faith traditions, it's a call to all of us who share a commitment to contemplative action for “love and compassion, healing of division, promotion, and protection of human dignity, and the stewardship of creation.” The new version is called BARMEN TODAY: A CONTEMPORARY CONTEMPLATIVE DECLARATION. Father Richard Rohr gave his hearty endorsement, calling it a summary of the Living School's reason for being. While some 18,000 signed the original declaration in the 1930s, over 31,000 have signed Barmen Today. Ken and Scott unpack the history and application of the declaration - and prepare to encourage many more to sign.READ AND SIGN the BARMAN TODAY document by clicking here.Become a Patron | Ken's Substack PageSupport the Show.

In 2017, Kate Davoli (they/them, MDiv) was dismissed from the ordination process for being polyamorous. In spite of this heartache, they have remained steadfastly part of the Presbyterian Church (USA). Listen — or read along in the transcript — as Kate recalls the events leading up to & following their dismissal; ponders what we learn about God through polyamorous people's lives & callings; and balances the heartache of being denied ordination with the queer gift of how their liminal status facilitates ministry to church-hurt people. Talking Points: (0:00) Intro: as Pride month ends and the PC(USA)'s General Assembly begins, we remember the work still to be done to achieve full and equal access for all (6:50) Kate's dismissal from the ordination process over being polyamorous – living with and raising children with two life partners; how being open has allowed them to find support, and be support (34:00) Kate's thoughts about getting polyamory into the Book of Order — unintended consequences; the path to ordination continues to be inequitable for queer folks, disabled folks, etc. — hence things like the Olympia Overture (46:21) What Kate's unordained ministry looks like: working within Presbyterian institutions, and outside them; able to serve people hurt by the church who might not trust an “official” minister (54:20) What does it mean for the church, and what does it say about God, that polyamorous people are being called to ministry? — re-shaping relationship to be more communal, less nuclear (60:44) A historical role model? — Karl Barth's own complex polyamorous experience (64:36) God is not a jerk; you are not alone; wrapping up ____ Get info about Kate's ministry at www.davoliconsulting.com, or find books they've written at kdavoli.gumroad.com. Check out LGBTQIA+ Affirming Ministries of Pittsburgh (LAMP) at lampgh.org. Learn more about the Olympia Overture being voted on this week here. Learn more about polyamory: www.morethantwo.com/. ____ This show's theme song is "Aetherium" by Leah Horn. This episode also makes use of "The Ants Built a City on His Chest" and "Know No No-Nos" by Doctor Turtle. --- Send in a voice message: https://podcasters.spotify.com/pod/show/binarybreakers/message

In this conversation, Mark Edwards discusses the concept of prison as a sacrament of freedom. He highlights the global problem of mass incarceration and the need for prison abolition. Edwards explores the theology of Karl Barth and his prison sermons, which offer a unique perspective on the nature of prison. He also delves into the definition of sacrament and expands it beyond traditional notions. Edwards examines the role of proclamation in the sacrament of prison and its connection to the biblical narrative and the civil rights movement. This conversation explores the themes of prison ministry, the transformative power of imprisonment, and the role of protest and reform in carceral conditions. The chapters cover topics such as the first Christian community in prison, the reconciliation and liberation found in Christ's imprisonment, the truth about ourselves revealed in prison, and the presence of Christ in prison. The conversation also delves into the humanitarian concerns of prisons, the church as an imprisoned body, and the theological understanding of imprisonment as a sacrament. The chapters conclude with a discussion on protest and imprisonment in the context of Bonhoeffer's theology and the sacrament of imprisonment as a means of freedom.

Malcolm Yarnell joins us to talk about Karl Barth, natural theology, general theology, and what (if anything) we can learn about God from the natural world. (The conversation starts at 15:55.) Plus, in “Headlines” (1:15), Dr. Ant Greenham returns to discuss the Middle East, campus protests, and antisemitism. And in “On My Bookshelf” (39:40), Dr. Yarnell recommends some books for your bookshelf. - Visit our website: cfc.sebts.edu/ - Contact us: cfc.sebts.edu/about/contact-us/ - Support the work of the Center: cfc.sebts.edu/about/give/ All opinions and views expressed by guest speakers are solely their own. They do not speak for nor represent SEBTS. Read our expressed views and confessions: www.sebts.edu/about/what_we_believe.aspx

Melvyn Bragg and guests discuss one of the most influential theologians of the twentieth century. Karl Barth (1886 - 1968) rejected the liberal theology of his time which, he argued, used the Bible and religion to help humans understand themselves rather than prepare them to open themselves to divine revelation. Barth's aim was to put God and especially Christ at the centre of Christianity. He was alarmed by what he saw as the dangers in a natural theology where God might be found in a rainbow or an opera by Wagner; for if you were open to finding God in German culture, you could also be open to accepting Hitler as God's gift as many Germans did. Barth openly refused to accept Hitler's role in the Church in the 1930s on these theological grounds as well as moral, for which he was forced to leave Germany for his native Switzerland.WithStephen Plant Dean and Runcie Fellow at Trinity Hall, University of CambridgeChristiane Tietz Professor for Systematic Theology at the University of ZurichAnd Tom Greggs Marischal Professor of Divinity at the University of AberdeenProducer: Simon TillotsonReading list:Karl Barth, God Here and Now (Routledge, 2003)Karl Barth (trans. G. T. Thomson), Dogmatics in Outline (SCM Press, 1966)Eberhard Busch (trans. John Bowden), Karl Barth: His Life from Letters and Autobiographical Texts (Grand Rapids, 1994)George Hunsinger, How to Read Karl Barth: The Shape of His Theology (Oxford University Press, 1993)Joseph L. Mangina, Karl Barth: Theologian of Christian Witness (Routledge, 2004)Paul T. Nimmo, Karl Barth: A Guide for the Perplexed (Bloomsbury, 2013)Christiane Tietz, Karl Barth: A Life in Conflict (Oxford University Press, 2021)John Webster, Karl Barth: Outstanding Christian Thinkers (Continuum, 2004)