Podcasts about moltmann

Send us a textAvoid God's wrath by joining Ben, Jonny, Adam and returning guest James Sholl, pastor of Toronto's Wellspring Worship Centre, as they ask 'why did Jesus (have to) die?' Is penal substitution just divine child abuse? Does Jürgen Moltmann's solidarity theory hold up? And most importantly, how many times can Ben say the words "lick out" before we never want a Caramel Egg again? Plus learn about Saint of the Week, Trevor Carter, the Windrush-generation communist who co-founded Notting Hill Carnival.Content warning: May contain traces of heresySupport the showEverything Bread and Rosaries does will be free for everyone forever, but it does cost money to produce so if you wish to support the show on Patreon, we'd love you forever!Music credits at this link

In der aktuellen Folge diskutieren Jay, Marco und Gofi gleich über mehrere der ganz heißen theologischen Eisen: Hölle, Jüngstes Gericht, Apokalypse, Erlösung und die Liebe Gottes, um nur einige Schlagwörter zu nennen. Und das tun sie nicht nur zu dritt, sondern freuen sich vor allem auf die Ausführungen ihres Gastes Martin Thoms. Martin studierte Theologie in Braunschweig und Reutlingen. Zu seinen Lehrern gehörte Jürgen Moltmann, der auch jeweils ein Vorwort zu Martins Büchern geschrieben hat. Martin ist gerade nach Bochum gezogen und war bereits im letzten Jahr schon einmal bei Hossa Talk zu Gast. Damals hat er über den „gottverlassenen Gott“ und das Kreuz geredet. Im Gepäck hat er diesmal sein neues Buch „Es ist vollbracht! Oder doch nicht?“, in dem er sich ausgiebig mit der sogenannten Allversöhnungslehre auseinandersetzt. Im Gespräch mit Jay, Marco und Gofi geht Martin auf die häufigsten Einwände gegen eine Vorstellung der Allversöhnung ein und erklärt, warum er die Allversöhnung eine Fantasie nennt, warum viele der Einwände dagegen eigentlich eher dafürsprechen und warum das nicht in Beliebigkeit mündet, sondern in einem christozentrischen und biblisch begründeten Optimismus, der den Auferstandenen und seine Möglichkeiten vor Augen hat. Ein sehr dichtes, inspirierendes und faszinierendes Gespräch, das unmöglich in einem einzelnen Talk abgehandelt werden konnte. Der zweite Teil mit Martin Thoms erscheint dann in zwei Wochen. Du findest unseren Gast Martin Thoms online auf seiner Webseite: www.martinthoms.de und auf Instagram: instagram.com/martinthoms.de Hier findest Du Martins Buch "Es ist vollbracht! Oder doch nicht?", über das wir in der Folge geredet haben: https://www.eva-leipzig.de/de/es-ist-vollbracht-oder-doch-nicht-2 Und hier findest Du Martins Online-Kurs: https://martinthoms.de/onlinekurs.html

Pasi spre viata - un podcast care preia citate ale unor autori care nu au voie sa fie uitati, ganditori, teologi, oameni care au influentat generatii. Impreuna pastorul Ghita Mocan, parcurgem aceste paragrafe cu Scriptura deschisa, in dorinta de a formula raspunsuri bune la provocarile contemporane.

Pasi spre viata - un podcast care preia citate ale unor autori care nu au voie sa fie uitati, ganditori, teologi, oameni care au influentat generatii. Impreuna pastorul Ghita Mocan, parcurgem aceste paragrafe cu Scriptura deschisa, in dorinta de a formula raspunsuri bune la provocarile contemporane.

Pasi spre viata - un podcast care preia citate ale unor autori care nu au voie sa fie uitati, ganditori, teologi, oameni care au influentat generatii. Impreuna pastorul Ghita Mocan, parcurgem aceste paragrafe cu Scriptura deschisa, in dorinta de a formula raspunsuri bune la provocarile contemporane.

Emiliana Mangone, Guido Gili"Speranza. Passione del possibile"Vita e Pensierowww.vitaepensiero.itCi sono parole che crediamo di conoscere perfettamente perché indicano realtà che fanno parte della nostra esperienza quotidiana. Una di queste è speranza. Come hanno detto in tanti, da Aristotele a oggi, la speranza è un bisogno universale e una struttura della stessa vita umana, perché senza speranza non possiamo vivere. Come esperienza soggettiva essa si esprime in forma di emozione, sentimento, tratto della personalità, abito di azione, virtù. Non è però solo qualcosa che accade ‘nelle' persone, ma anche ‘tra' le persone. Speriamo non solo per noi stessi, ma anche per gli altri, con gli altri e a volte contro gli altri. Persone e gruppi diversi ripongono la loro speranza in realtà diverse: nella vita oltre la morte, nella felicità in questo mondo, nella sicurezza materiale, nell'amore, nella salute del corpo o nel benessere spirituale… E ci sono poi anche le ‘grandi' speranze delle classi sociali, delle generazioni, delle nazioni o dell'intera umanità.Facendo riferimento alle scienze umane e sociali, alla letteratura e alla storia dell'arte, i due sociologi Guido Gili ed Emiliana Mangone percorrono a tutto tondo il tema della speranza interrogandosi, ad esempio, sui suoi caratteri propri; sul rapporto con il desiderio o l'attesa; sulle forme della sua relazione con la trascendenza. E ancora: perché in certe epoche e luoghi la speranza nasce o risorge prepotente, mentre in altri si isterilisce e sembra sparire dall'orizzonte della vita personale e associata? E soprattutto, perché oggi c'è bisogno di speranza, la «passione del possibile», come la definiscono Jürgen Moltmann e Paul Ricoeur.Guido Gili è docente di Sociologia nell'Università Gregoriana e di Teoria della comunicazione nell'Università della Santa Croce. Già preside e prorettore nell'Università del Molise, ha anche insegnato nelle Università di Bologna e LUISS «Guido Carli» di Roma. I suoi principali interessi di ricerca riguardano la teoria della comunicazione e la sociologia della cultura e dell'educazione. Tra le sue più recenti pubblicazioni: The History and Theory of Post-Truth Communication (con Giovanni Maddalena, 2020), La credibilità politica (con Massimiliano Panarari, 2020), Comunicare. Persone, relazioni, media (con Giovanni Boccia Artieri e Fausto Colombo, 2022), La differenza che arricchisce. Comunicazione e transculturalità (con Alberto Gil, 2022).Emiliana Mangone è professoressa ordinaria di Sociologia dei processi culturali e comunicativi presso il Dipartimento di Scienze Politiche e della Comunicazione dell'Università degli Studi di Salerno. Dirige il Narratives and Social Changes-International Research Group (NaSC-IRG, 2020-2026). I suoi interessi di ricerca si rivolgono ai sistemi culturali e istituzionali, con particolare attenzione alle rappresentazioni sociali, ai processi relazionali, alla conoscenza e alla narrazione come elementi chiave dell'azione, agli studi sulle migrazioni, nonché allo studio del pensiero di Pitirim A. Sorokin. Recentemente ha pubblicato: Pitirim A. Sorokin: Rediscovering a Master of Sociology (2023).IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

Spoštovani, križa se vsi otepamo. Ni čudno, da je kristjane med prvimi uradno imenoval vernike križa (religiosi crusis) teolog in cerkveni oče Tertulijan (roj. je bil l. 160, umrl pa je l. 225). Preden so začeli govoriti o križu in ga upodabljati kot simbol, so minila dolga stoletja. Jezusa so raje upodabljali kot Dobrega pastirja. Za Jude je bil križ znak bogokletja, spotike in pohujšanja. Po postavi je bil vsak obešenec preklet od Boga. Najmanj štiri stoletja so morala miniti, da se kristjani niso več sramovali križa, ki je veljal za kazensko in mučilno sredstvo smrti. Prepričani so bili, da jim onemogoča učenje evangelija. Zato so nastala znamenja, ki so ga nadomestila: riba (IHTUS), sidro, čoln z jamborom … Upodobitev Križanega iz tretjega stoletja po Kristusu, ki je bila leta 1856 odkrita v rimskem Palatinu, dokazuje, da so imeli do Križanega tako porogljiv odnos, da je nekdo trpečega na križu sramotilno naslikal kar z oslovsko glavo. Danes je križ postal znamenje prestiža, okrasni obesek na verižici in pozlačeni simbol krščanstva na najvišjih strehah in točkah sveta. Čeprav sem pastor in teolog, menim, da križ preneha biti simbol, ko ga iz religijskega okolja nasilno prenašamo v posvetno; takrat postane znamenje, navrženo vsem, razdvaja in polarizira družbo, še posebno zato, ker današnja sekularna družba ni več krščanska. Sprašujem se, ali ne bi ob pogledu na današnje krščanstvo celo Kristus postal ateist. Bojim se krščanstva, ki postaja netolerantna obrtniška šola za indoktrinacijo in politizacijo, kajti Kristusov križ je simbol negacije, ne afirmacije. Zaskrbljen sem, ker se izničuje vrednotenje, da so najčudovitejši tisti ljudje, ki doživijo trpljenje, ne samo uspeh. So zreli, modri, močni, uporabni in svobodni, ker v stiski ne prosijo, naj Bog spremeni okoliščine, položaj, ampak njih. Najbolj poplitvéla posvetnost, ki poneumlja, je, da iščemo užitke brez bolečine trpljenja, ki nas lahko najbolj obogati. Pozabljamo, da kdor ni zmožen trpeti, ni zmožen niti ljubiti (Jürgen Moltmann). Ali ste kdaj pomislili, da nas Bog s trpljenjem rešuje še večjega trpljenja (Filaret Moskovski) in nam obljublja, da v njem ne bomo sami? Zato zmore globoko verna duša moliti: »Gospod, če si z nami v trpljenju, potem daj, da vedno trpim, da boš vedno z mano« (sv. Bernard). Priznam, da se v meni neopazno rojeva tak pogled na Božjo ljubezen. Moje pobóženje. Trudim se ‒ čeprav je težko ‒ da bi raje hodil z Bogom v temi kot sam v svetlobi in ljubil Boga po Bogu, z njegovo ljubeznijo. Dojel sem, da je bolečina Božjega trpljenja njegova ljubezen, ki je človek ne sprejema, ampak zavrača.

1. In the first sermon in this year's Saints series, Tim taught about Jürgen Moltmann's life, work, and theological legacy. What jumped out at you during this sermon and its stories? What ideas impacted you or caught your attention? What were some of the big ideas you heard as you listened? 2. When Moltmann, interred in a POW camp, first read the Bible, and read about Jesus' cry from the cross, “my God, my God, why have you forsaken me?,” he thought, “here is a fellow who understands me.” He described Christ as “…the divine brother in need, the companion on the way…the fellow sufferer who carries you, with your suffering.”Consider this view of Christ. To what extent does this align with the way you tend to this of the Son? Is there anything in this description that feels particularly resonant for you? Anything that feels kinda off? What, if anything, might you modify, add, or subtract to articulate your own sense of Christ more closely? What emotions or thoughts are prompted in you when you spend a little time considering Christ through this lens? Does the hope that surfaced for Moltmann feel relatable? Accessible? 3. Following are three of the Moltmann quotes Tim shared. Read through them as a group (all at once or one-at-a-time), and discuss your thoughts on each. What's stirred up for you? How is your sense of hope impacted? What resonates with your own experiences of hope and/or its absence?Is there anything here you needed to hear or of which you often need to be reminded? Is there anything in these words that inspires intention or action within yourself? “Peace with God means conflict with the world, for the goad of the promised future stabs inexorably into the flesh of every unfulfilled present.” “Hell is hopelessness.” “[the cross] encounters us as the great promise of our life and this world: nothing will be in vain…We are called to this hope, and the call often sounds like a command - a command to resist death and the powers of death, and a command to love life and cherish it: every life, the life we share, the whole of life.”

George explored Paul's claim that the power that raised Christ lives in us too (Romans 8:11) . How can we take seriously the idea that this actual presence, this gift of God's life, is with us right now? Perhaps through the sacred and holy act of breathing.SLIDE GEORGE READ IN OUR GATHERINGIf whatever God has made and loves is holy, then life is holy in itself, and to live life with love and joy means sanctifying it. The experience of God deepens the experiences of life. We sense the exhilaration of existence, the unfathomable intensification of life, and the will to live. Life in the spirit is not a religious and moral restriction of life and its enfeebling reduction. It is a new delight in living in the joy of God. —Jürgen Moltmann, The Spirit of Life

Und schon wieder eine Kettcar Folge – aber ihr neues Album „Gute Laune ungerecht verteilt“ finde ich einfach richtig gut. Es ist nicht nur Unterhaltung, sondern in vielen Liedern geht es um die kleinen und großen Ungerechtigkeiten in unserer Welt.  Ich habe in Reli im Wirtschaftsgymnasium über die Zukunft des Kapitalismus nachgedacht. Man freut sich über den wirtschaftlichen Erfolg, aber wie sieht es den aus mit dem sozialen Erfolg? Sollte der sozialer Erfolg nicht mindestens so wichtig sein, wie der wirtschaftliche Erfolg? – Wie achten wir auf unsere Umgebung? Schützen wir die Natur? Wie ist der Besitz verteilt? Können Menschen von ihrer Arbeit leben? Werden alle gleich fair behandelt, unabhängig von der Nation, Religion oder sozialem Status? Aus diesen Fragen entsteht die Frage: Ist der Kapitalismus noch zu retten? David Graeber meint: „Das gegenwärtige Wirtschaftssystem ist nicht mehr zu retten, eines Tages wird es zusammenbrechen und es wäre besser, wenn wir uns besser jetzt schon Gedanken drüber machen, wie wir es durch ein besseres ersetzen können?“ Bei Kettcar schlagen da zwei Herzen in der Brust – uns geht es gut, weil es anderen nicht so gut geht – bleibe ich bei Schuldzuweisungen stehen – Schuld sind die Großen, die Konzerne, das System, oder fange ich für mich selbst mal „ganz von vorne an“ und überlege, wie lebe ich eigentlich und wer bezahlt dafür, dass es mir gut geht?! Was meinst Du? Als Andenken an Jürgen Moltmann, der am 3.Juni gestorben ist, gibt es am Ende von jedem Gedanken ein Zitat von ihm. Ein guter Einstieg in sein Denken ist hier zu finden: https://www.reformiert-info.de/Lebendiger_Gott_Erneuere_und_verwandle_uns-17995-0-56-7.html Foto @ Andreas Hornoff  Homepage: https://7tage1song.de Playlist Podcast und Song: https://open.spotify.com/playlist/20KHRuuW0YqS7ZyHUdlKO4?si=b6ea0b237af041ec Instagram: https://www.instagram.com/7tage1song/ Facebook: https://www.facebook.com/pg/7tage1song/ Kontakt: post@7tage1song.de Link zum Song: https://open.spotify.com/intl-de/track/5YAOLTHPemVH0Ar1wwfywG?si=6713e714bc134179 Spotify Playlist: https://open.spotify.com/playlist/0M5tOXTC0lM8RVycUBQnjy?si=idKC-CFaRp2ZD992gvWvsQ 

O começo de conversa é um programa que antecede o "Uma Conversa" da semana, sempre com algum artigo que vai ajudar a compreender o tema a ser abordado. Nessa semana lemos o início do Capítulo 2 do livro "O Deus Crucificado" de Jürgen Moltmann disponível em https://loja.paulus.com.br/o-deus-crucificado-a-cruz-de-crito-como-base-e-critica-da-teologia-crista/p | Site: https://umaconversa.com.br/ | Apadrinhe: https://apoia.se/patraodoumaconversa | Redes Sociais: @1Conversa | E-Mail: conversaconosco@gmail.com

Giles Fraser hears about the revolutionary ideas of late theologian Jürgen Moltmann, whose work challenged and transformed Christian ideas of God in the twentieth century.Hamburg, July 1943. The combined might of the Allies rains bombs down on the city causing a catastrophic firestorm. A young German anti-aircraft bomber cries out to God in the midst of devastation. He would go on to be one of the most important Christian theologians of the twentieth century.Giles Fraser recounts how he first started to develop his ideas at a Prisoner of War camp in Scotland after the Second World War. His books, including The Theology of Hope and The Crucified God would go on to be seminal works for those studying Christianity, but would also have far-reaching influence. He also wrote about liberating those oppressed, ecology and the environment and feminism. Joining Giles to discuss why his work matters is Professor Miroslav Volf, Director of the Yale Ceter for Faith and Culture, who knew Moltmann as a PHD supervisor and friend. Also on the panel are Professor Candida Moss and Professor Celia Deane-Drummond.Does God suffer, as we suffer and what difference does this make to faith and belief? Producer: Rebecca Maxted Assistant Producer: James Leesley Editor: Tim Pemberton

Bishop Julius C. Trimble is the Resident Bishop of the Indiana Area of the United Methodist Church.Bishop Trimble has the personal mission to encourage all people with the love of Jesus Christ to rise to their highest potential. It is his commitment to his personal mission that led Bishop Trimble to create the “To Be Encouraged” Podcast along with co-host Rev.Dr. Brad MIller. Bishop Trimble says, “I am compelled by Jesus to share with you an encouraging word or two about Jesus, theology, the Bible, the pandemic, the environment, racism, voting rights, human sexuality, and the state of the United Methodist Church.” To Be Encouraged with Bishop Julius C. Trimble is to be published weekly and is available at www.tobeencouraged.com and all the podcast directories.https://www.inumc.org/bishop/office-of-the-bishop/**Episode 114: Lessons from Giants - Show Notes**Welcome to another soul-lifting episode of the To Be Encouraged podcast! In Episode 114, Rev. Dr. Brad Miller sits down with Bishop Julius C. Trimble to delve into the lessons we can learn from three monumental figures who recently passed away. This riveting conversation not only memorializes these giants but also illuminates the broader implications of their lives and legacies. Here are three key takeaways from this impactful episode:### **1. The Power of Witness and Advocacy: The Life of Rev. James Lawson**Rev. James Lawson was a formidable figure in the civil rights and human rights movement. Though Bishop Trimble did not know him personally, Lawson's influence resonated deeply within his own ministry. A United Methodist pastor and a close associate of Dr. Martin Luther King Jr., Lawson was instrumental in teaching the principles of nonviolent resistance. His lifelong commitment to advocacy, social justice, and human rights serves as an inspiration for young pastors and anyone involved in social activism. Lawson demonstrated that the church's role extends beyond worship to radical prophetic witness and effective advocacy.### **2. Theological Foundations of Hope: The Impact of Jürgen Moltmann**Jürgen Moltmann's theological contributions, particularly his "Theology of Hope," have left an indelible mark on both academia and personal faith journeys. Jürgen Moltmann believed that theology should not be confined to the ivory tower but should translate into real-world action and hope. His writings remind us that what we believe about God should inform how we live, what we are willing to stand for, and even sacrifice for. Jürgen Moltmann emphasized the church's role as a beacon of hope in a world often filled with despair, a message that is critically relevant for young theologians and pastors today.### **3. Overcoming Adversity to Achieve Greatness: The Legacy of Willie Mays**Willie Mays, the legendary baseball player, symbolizes resilience and excellence in the face of adversity. Despite experiencing significant racial discrimination, Mays excelled to become one of the greatest athletes in history. His story is a testament to the power of perseverance and serves as an enduring inspiration across various professions, including ministry. Bishop Trimble reminds us that modern-day successes in sports and other fields are built on the foundations laid by trailblazers like Mays, whose struggles and achievements continue to provide motivation and guidance.### **Conclusion: Continuing the Journey**In this enriching episode, Bishop Julius C. Trimble underscores the importance of learning from the past to better navigate the future. The stories of Rev. James Lawson, JJürgen Moltmann, and Willie Mays offer invaluable lessons in advocacy, hope, and perseverance. As we stand on the shoulders of these giants, may their legacies inspire us to contribute positively to society and...

O começo de conversa é um programa que antecede o "Uma Conversa" da semana, sempre com algum artigo que vai ajudar a compreender o tema a ser abordado. Nessa semana lemos o início do Capítulo 2 do livro "O Deus Crucificado" de Jürgen Moltmann disponível em https://loja.paulus.com.br/o-deus-crucificado-a-cruz-de-crito-como-base-e-critica-da-teologia-crista/p | Site: https://umaconversa.com.br/ | Apadrinhe: https://apoia.se/patraodoumaconversa | Redes Sociais: @1Conversa | E-Mail: conversaconosco@gmail.com

Does God suffer? How does a "crucified God" speak to our pain? Where can we find hope? How should we engage with politics? On 3rd June, Jürgen Moltmann, a German theologian, pastor and author of over 40 books died aged 98. Rev Dr Justyn Terry, vice principle and academic dean at Wycliffe Hall, reflects on Moltmann's life, works and politics. • Subscribe to the Unapologetic podcast: https://pod.link/1622170986 • More podcasts, free ebook & newsletter: https://premierunbelievable.com • Watch Unapologetic YouTube playlist: https://youtube.com/playlist?list=PL2Ds_nyh5gM_0OQDM3me0ZjLcNg2345GX • For conference & live events: http://www.unbelievable.live • For our apologetics courses: https://www.premierunbelievable.com/training • Support us in the USA: http://www.premierinsight.org/unbelievableshow • Support us in the rest of the world: https://www.premierunbelievable.com/donate

With the recent passing of Jürgen Moltmann, we thought it would be worth chatting about some of his thoughts about the Christian-Marxist dialogue. In this episode, we talk about Jürgen Moltmann, Christian freedom, and what freedom movements have to say to one another. Check out the book here: https://archive.org/details/religionrevoluti0000molt/mode/1upIntro Music by Amaryah Armstrong Outro music by theillogicalspoon https://theillalogicalspoon.bandcamp.com/track/hoods-up-the-low-down-technified-blues*Support The Magnificast on Patreon* http://patreon.com/themagnificast *Get Magnificast Merch* https://www.redbubble.com/people/themagnificast/  Thanks to our monthly supporters Timothy Dolan Frank Cardenas DK Dalton Neal Thomas Niblett Mark Holmes Patricia Fong Reader11 Zach Rind Natasha Leader emerson Frank Bergh Rosemary Holland molly eo Will Shelby S Nathan Hubler Kadeem Whittaker Colin Gillis Justin Glenn Stina Soderling CR Rowell-Jore jelly Matthew Ospina Lyn AD Jansen Katie Chepulis Terrence Holland Keenan Dolan Riley Jane De Las Casas Theo Jack Molly Grisham Laura caitlin Brittyn James Thomas Thomas Finley Matthew TheAllTomato Sanjay Kumarendran steve morley Jessica C Matt Mark Vinzani Michael Daniels Stacy's Mom Craig Conrad Larson Kamran Mirza Jason Elizabeth Dale Ashton Adams Davis Roberts Clarke Matthew Klippenstein Kevin Ethan Milich Philip Nelson Ribs Michael Lee James Thomas Mark De La Paz Lea Mae Rice ChrisJ Gill Erik Mohr illi Robert Shine Kurt XxXJudasdidnothingwrongXxX Maxwell Lorena Rivera Soren Harward Christian Noakes David Wadstrup John Salcedo Austin Gallyer Harrison g Randall Elias Jacob D Francisco Herrera Michael Dimitras Jacob S Leigh Elliot Tyler Adair Catherine Harrison Zachary Elicker Kasey Erin Archambeault Mikegrapes Kate Alexander Calderon Alejandro Kritzlof Caleb Strom Shandra Benito Andrew McIntosh Peter Shaw Kerrick Fanning Josh Johnson Jennifer Kunze Damon Pitiroi Yroffeiriad Sandra Zadkovic Stephanie Heifner Patrick Sweeney Aaron Morrison girlboss.icarus Leslie Rodriguez Sarah Clark Kinsey Favre Name Colm Moran Stewart Thomas Lonnie Smith Brendan Fong Kylie Riley Darren Young Josh Kerley koalatee Tim Luschen Elizabeth Davis Lee Ketch Ashton Sims Ryan Euverman Tristan Turner Linzi Stahlecker Matthew Alhonte John Samson Fellows alex zarecki rob Kathryn Bain Stephen Machuga zane Collin Majors Victor Williams Daniel Saunders Andrew Brian Nowak erol delos santos Aaron Forbis-Stokes Josh Strassman Cal Kielhold Luke Stocking Sara Trey Trevor Pullinger Brian S. drew k Matthew Darmour-Paul saheemax Adam Burke Zambedos Kevin Hernandez Wilden Dannenberg Evan Ernst Tucker Clyle Christopher RayAlexander Peter Adourian Dan Meyer Benjamin Pletcher John Mattessich Caleb Cropper-Russel Tristan Greeno Steve Schiroo Robert Clelland Anastasia S Scott Pfeiffer Josiah Daniels yames Thaddaeus Groat Elisabeth Wienß Hoss Tripp Fuller Avery Dez V Ivan Carter Ryan Plas Jonas Edberg Tom Tilden Jo Jonny Nickname Phil Lembo Matt Roney Quiscalus Stephen McMurtry Andrew Ness James Willard Noj Lucas Costello Dónal Emerson Robert Paquette Ash Amaryah Shaye BreadandRosaries.com Frank Dina Mason Shrader Sabrina Luke Nye Matthew Fisher Michael Vanacore Elinor Stephenson Max Bridges Joel Garver SibilantStar Devon Bowers Daniel David Erdman Madeleine E Guekguezian Tim Lewis Logan Daniel Daniel Saunders Medium Dong Bill Jared Rouse Stanford McConnehey Dianne Boardman klavvin Angela Ben Molyneux-Hetherington Junesong91 Keith Wetzel Nathan Beam, Nazi Destroyer Dillon Moore Nicholas Hurley Ibrahím Pedriñán Brando G Z T Some Dude M.N. Geoff Tock Kaya Oakes Ahar Tom Cannell Stephen aka Spike Stonehand Troy Andrews Andy Reinsch J Martel K. Aho Jimmy Melnarik Ian SG Daniel Rogers emcanady Molly Toth

The only route to knowing God as Abba, according to Jürgen Moltmann, is through the crucified God on the cross. This God displaces the oppressive law-giving God of wrath, the God of paganism, but also the oppressive super-ego father of the human psyche. Through Christ we are liberated from the defense mechanism inclusive of the Unmoved Mover - the defense mechanism against death which enslaves. Sign up for the next class, Imaginative Apologetics which will run through the first week of July through the week of August 23rd. https://pbi.forgingploughshares.org/offerings Become a Patron! If you enjoyed this podcast, please consider donating to support our work.

Send us a Text Message.Zhuang Zhou - Taoism - A Christian Response (Apologetic)Originally recorded 4th June 2024Episode Notes;This is my thoughts and reflection prior to spending an evening debating/discussing the the thoughts of Zhuang Zhou and Taoism.Episode Notes: Zhuang Zhou: A Philosopher and His Enduring InfluenceIntroduction:Zhuang Zhou, also known as Zhuangzi, lived during the Warring States period in China (4th century BCE). He was an influential philosopher and writer whose teachings shaped Taoism and Chinese philosophy. This episode explores Zhuang Zhou's life, philosophical ideas, and his impact on contemporary thought, including Christianity.Background - The History of Taoism:Ancient Origins:Development of Religious Taoism:Zhuang Zhou: A Philosopher and His Enduring Influence:Impact on Chinese Philosophy:Contemporary Relevance:A Christian Response:While Taoism offers insights into harmony and balance, a Christian theological critique reveals limitations and conflicts. The impersonal nature of the Dao and the absence of a comprehensive moral framework conflict with Christian beliefs. Christianity emphasizes a personal God, a moral framework rooted in divine revelation, salvation through grace, and active engagement in the world.Taoism does not have a concept of a personal God or a saviour figure like Christianity does and no absolute moral framework. In Matthew 22:37-39: "Jesus said the ultimate call upon or lives is to: 'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love your neighbour as yourself.'" Paul also reminding us in Romans 13:10: "Love does no harm to a neighbour. Therefore, love is the fulfilment of the law."Christianity rightly places greater emphasis on the afterlife and the concept of moral accountability and an eternal life of either separation and judgement. The Christian hope does not promise successful days just to the rich and the strong, but resurrection and life to those who must exist in the shadows of death." Jürgen Moltmann: " This ultimate destination is in the end arbitrated through are relationship or otherwise through Christ himself. As Karl Barth God put it. That which is revealed in Christ stands in judgment over all things human, including religion."Conclusion:While Taoist religious philosophy offers some insights into the interconnectedness of things, a Christian critique reveals both the limitations of a Taoist worldview and the major conflicts it has with Christian theology. The impersonal nature of the Dao, the absence of a comprehensive moral framework, and the emphasis on self-cultivation and self-reliance present significant challenges when examined from a Christian theological perspective. Christianity, with its belief in a personal God, a moral framework rooAll of Life for GodThe All of Life for God podcast is an engaging and thoughtful collection of exclusive...Listen on: Apple Podcasts SpotifySupport the Show.Jeremy McCandless is creating podcasts and devotional resources | PatreonHelp us continue making great content for listeners everywhere.https://thebibleproject.buzzsprout.com

Philip Clayton was my PhD advisor and remains a mentor and friend. We scheduled a live stream session where we planned to explore contemporary options for the doctrine of God by developing a typology of live options, but when we learned of Moltmann's passing, it seemed fitting to pivot our plan and reflect on the life, thought, and impact of Moltmann for Christian Theology You can hear Jurgen Moltmann's visit to the podcast here. As a scholar, Philip Clayton (Ingraham Professor, Claremont School of Theology) works at the intersection of science, philosophy, and theology. As an activist (president of EcoCiv.org, President of IPDC), he works to convene, facilitate, and catalyze multi-sectoral initiatives toward ecological civilization. As a disciple of Jesus, he finds himself energized by the Spirit in the Quaker community. You can watch the conversation here. Previous Podcast Convos w/ Philip Clayton The Christology Ladder Christ, Christmas, & the Incarnation How to Think Theologically On the Meaning of Life on the Mindfulness of Nature The Theology of Wolfhart Pannenberg w/ Philip Clayton Finding God in Everyone and Everywhere w/ Philip Clayton and Andrew Davis Can a process theologian be an Evangelical & other questions with Philip Clayton The #GodDebacle w/ Philip Clayton and LeRon Shults Philip Clayton on the Shape of Postmodern Theology Party Time with Philip Clayton for “The Predicament of Belief” Bootlegged Christianity with Philip Clayton, Jack Caputo, Bill Mallonee, Peter Rollins, & Jay Bakker Philip Clayton on The Resurrection, Trinity, Eschatology & the Predicament of Belief Coming to Jesus with Daniel Kirk & Philip Clayton Join my Substack - Process This! Join our upcoming class, FAITH & POLITICS FOR THE REST OF US! Come to THEOLOGY BEER CAMP. 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

Philip Clayton was my PhD advisor and remains a mentor and friend. We scheduled a live stream session where we planned to explore contemporary options for the doctrine of God by developing a typology of live options, but when we learned of Moltmann's passing, it seemed fitting to pivot our plan and reflect on the… Read more about Celebrating the Life, Legacy, and Thought of Jürgen Moltmann w/ Philip Clayton

The world's first Sikh court opened recently in the UK. Campaigner Pragna Patel of Project Resist has called it ‘a threat to women's rights'. The barristers behind the court argue that it's a way of plugging a gap in the legal system that's desperately needed. Pragna and Sharan Bachu, Lead Family Judge at the Sikh Court, debate the issues.The leading Protestant theologian, Jürgen Moltmann, died this week. We talk to Miroslav Volf, Director of the Yale Center for Faith & Culture, about the man who found God in a prisoner-of-war camp and his theology of hope.Is cricket based on drinking culture and does this unfairly affect the opportunities available to Muslim players? We're joined by ex-England cricket player Azeem Rafiq and commentator Vic Marks who discuss the culture of the game. Is woke a religion? Professor Eric Kaufmann from the University of Buckingham and Professor Will Davies of Goldsmiths, University of London explore whether the movement is religious. Presenter: William Crawley Producers: Alexa Good, Rosie Dawson and Peter Everett Editor: Rajeev Gupta

Teer and Jason sit down with Rolf Jacobson and Ruben Rosario Rodriguez to reflect on the life and work of Jürgen Moltmann.Moltmann was a German Reformed theologian who was Professor Emeritus of Systematic Theology at the University of Tübingen and was known for his books such as The Theology of Hope, The Crucified God, God in Creation, and other contributions to systematic theology. 

The sad news of the passing of Professor Jürgen Moltmann prompted us to revisit the richness of his thought and the gracious wisdom of his style with this interview from 2013.      From concerns that are very much of the time (the New Atheism and its influence) to issues that are more relevant now than then (the need for Christians to be involved in politics to combat far-right extremism), this wide-ranging interview covers politics, economics, art, environment and what it's like to be one of the greatest theologians of the 20th century. Join Laura, Malky and Jonty as they discuss Prof Moltmann's answers, muse of Christian Rap and examine why Malky still has a certain picture on his wall. Prof Jürgen Moltmann has been described as perhaps the greatest Protestant theologian of the 20th Century. Best known for his 1972 work The Crucified God, and for 1964's Theology of Hope, Moltmann had a huge influence on western theology, but was not without detractors. In this quote from Donald McLeod in Themeleos, one can sense the author's frustration perhaps as much as one can feel oneself warming to Moltmann based on the critique:  "How does Moltmann satisfy himself that something is true? More important, how does he convince the reader that something is true? The two means of verification normally open to Christians are Scripture and tradition. Neither of these seems particularly important to Moltmann. He has a decidedly smorgasbord approach to the canon; and his respect for fathers and reformers is scant, to say the least. His real criteria lie elsewhere. In order to be true, a doctrine must offer a viable theodicy (it must shed light on Auschwitz); it must advance Jewish-Christian dialogue, bearing in mind that Jews were ‘sufferers' and Christians ‘perpetrators': it must meet the ecological concerns of humankind; it must give a platform for Christian political activism; and it must both illuminate and be illuminated by the preoccupations of feminism. Above all, theological statements must be validated by experience. Even what looks like his fundamental theological principle, crux probat omnia (‘the cross is the test of everything') is itself accepted only because it conforms to these criteria." What's not to love?  Moltmann's writing style is complex, dense and almost poetic rather than analytic, which itself has drawn criticism. But in this interview with a young and not terribly smart pseudojournalist, the good Professor is clear, concise and frankly quotable. Listen out for his response to the apocalyptic view that Christians need not care about Creation! We are sure we have not done his thought and legacy justice, but we are pleased to potentially introduce some folks to Prof Moltmann's legacy.  Thanks to Mark at BMSWM for the permission, years ago, to use this material, long before we ever envisioned a podcast like this. And thanks to all the friends of the podcast who shared (or almost shared) their insights about the great man.  Please remember Prof Moltmann's family and friends in your prayers.   About Beer Christianity Beer Christianity is an anti-capitalist, pro-BLM, pro-LGBTQ+, anti-imperialist, post-post-post-evangelical podcast where we drink a bit and talk a lot. Our aim is to be real, helpful and entertaining. Beer Christianity also has a newsletter in which Jonty and guest authors comment on the news, theological issues and stuff that matters. He updates it according to his own wildly inconsistent neurodivergent schedule, but it's a good read. Sign up to the Beer Christianity newsletter on Substack.  Support Beer Christianity… Putting the show together costs a bunch of money in hosting fees, editing software, equipment and time. If you can, please help out by donating via Buy Me a Coffee (or in our case, a beer) where you can make one-off donations or do the membership thing. Follow Beer Christianity on Twitter: @beerxianity and find us on Spotify, Apple Podcasts, YouTube and, probably, loads of other places. We love hearing from listeners. You can email us at beerchristianity AT yahoo DOT com. We often respond to mails we get on the show. And if you leave us a voicenote on Insta we might air your question on an episode. There's also a connected Show With Music on Spotify called New Old Music. Check it out if you like eclectic music and random chat. Other things… Malky's design work has graced many good magazines and music videos. You can find his stuff and even commission him if he's not too busy, here. Jonty's novel, Incredulous Moshoeshoe and the Lightning Bird, is not literature but it's quite fun if you like Supernatural, Africa or the Goth scene. Laura doesn't want us to post her BookTok until she's posted more videos. She may have prayed for the app to be banned just to avoid it. Beliefs… We don't really want to preach at you, but some people like to know what we believe. It's this: Jesus Christ is the Son of God and came to teach us a better way to be, while reconciling us to God and each other in a way we could never do without Him. He also changed water into wine. Nice. 

On June 3,2024, Jürgen Moltmann died. He was one of the greatest theologians of our time. He was 98 years old. In this episode, Miroslav Volf eulogizes and remembers his mentor and friend. We then share a previously released conversation between Miroslav Volf and Jürgen Moltmann. This episode first aired in April 2021—and it includes Moltmann's conviction that “without living theologically, there can be no theology”; it explores the meaning of joy and its connection to anxiety, fear, wrath, hope, and love; and Professor Moltmann shares about the circumstances in which he came to faith—as a 16-year-old drafted into World War II by the German Army, enduring the bombardment of his hometown of Hamburg, and being held for 3 years in a Scottish prison camp, where he read with new eyes the cry of dereliction from Jesus in the Gospel of Mark, “My God, my God, why have you forsaken me?”This cry would lay a foundation that led to his most influential book, The Crucified God. Moltmann explains the centrality of Christ, the human face of God, for not just his theological vision, but his personal faith—which is a lived theology.Ryan McAnnally-Linz introduces the episode by celebrating Jürgen Moltmann's 95th birthday and reflecting on his lasting theological influence.Show NotesHappy 95th Birthday, Jürgen Moltmann!Find the places of deepest human concern, and shine the light of the Gospel there.“Without living theologically, there can be no theology."Jürgen Moltmann's Theology of Joy (1972)—“How can I sing the Lord's song in an alien land?"Joy today: Singing the Lord's song in the broad place of his presence"Hope is anticipated joy, as anxiety is anticipated terror.""How does one find the way to joy from within anxiety and terror?"Seeing the face of God as an awakened hopeJesus Christ as the human face of God: “Without Jesus Christ, I would not believe in God."God is present in the midst of sufferingDiscovering and being discovered by GodMoltmann's story of being drafted to the Germany army at 16 years old (1943)In a prison camp in Scotland, Moltmann read the Gospel of Mark and found hope when there was no expectation.The Crucified God, the cry of dereliction, and the cry of jubilationContrasting joy with American optimism and the pursuit of happinessChristianity as a unique religion of joy, in virtue of the resurrection of ChristJoy versus fun—“You can experience joy only with your whole heart, your whole soul, and all your energies.""You cannot make yourself joyful… something unexpected must happen."Love and joy"The intention of love is the happiness of the beloved.""We are not loved because we are beautiful… we are beautiful because we are loved."Joy and gratitudeLove comes as a gift and surprise, and therefore leads to joy.Blessed, therefore grateful—receiving the gift as gift“Anticipated joy is the best joy.”The Passion of God as the foundation of joyPassionate God of the Hebrew Bible or Absolute God of Greek Metaphysics?An apathetic God makes apathetic people; the compassion of God makes compassionate peopleA Feeling God or an Apathetic God? God's participation in suffering and joy“God participates in the joy of his creation."Luke 15: “There is more joy in heaven over one sinner who repents than over 99 just…"Lost coin, lost sheep, prodigal son...The wrath of God is God's wounded love“My wrath is only for a moment, and my grace is everlasting.""Joy, in the end, wins."Watch a video of this interview here.Production NotesThis podcast featured theologians Jürgen Moltmann and Miroslav VolfEdited and Produced by Evan RosaHosted by Evan Rosa & Ryan McAnnally-LinzProduction Assistance by Alexa Rollow & Kacie BarrettA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

(00:00:45) 990 Millionen Franken wurden vom Ständerat genehmigt. Und: Die Landesregierung soll eine Kommission für Provenienzforschung schaffen. Diese soll den Bundesrat künftig bei Fragen um Kulturgut mit kolonialer Vergangenheit oder Raubgut aus der Zeit des Nationalsozialismus beraten. (00:05:11) « Concours Géza Anda 2024»: Einer der wichtigsten Klavierwettbewerbe der Welt findet in Zürich statt und erlaubt neu auch Public-Voting. (00:09:53) «Nous Vivrons» des französisch-jüdischen Zeichner Joann Sfar sei sein Überlebenshandbuch seit dem Angriff der Hamas auf Israel. (00:14:34) Das Festival «Blickfelder» in Zürich ist wie ein warmer, verbindender Griff zwischen jungen Menschen und Kultur. (00:18:52) «Schlaraffia»: Seit dem 19. Jahrhundert treffen sich dort Männer und verbinden Kunst, Humor und Freundschaft. (00:24:11) RIP Jürgen Moltmann. Der evangelische Theologe war ein Brückenbauer zwischen Religion und Politik.

Moderatioon Martin Gross / Gesendet in Ö1 am 4.6.2024 - Diesen Sonntag stehen die EU-Wahlen an. Auch Religion wird von einigen Kandidaten genutzt, um ihre Message zu platzieren, wenn auch auf ganz unterschiedliche Art und Weise. Anna-Lena Seeber ++ Die Spaltung zwischen der Russisch-Orthodoxen und der Bulgarischen Kirche vertieft sich. Grund ist einmal mehr der Krieg in der Ukraine. ++Für Frieden und Menschenrechte sind gestern mehrere hundert Menschen verschiedener Religionen durch Jerusalem gezogen. Rabbiner, Imame und Priester forderten einen anderen Weg aus dem Konflikt als Krieg.++Der evangelische Theologe Jürgen Moltmann ist tot. Er starb gestern im Alter von 98 Jahren in Tübingen. Moltmann gilt als einer der bedeutendsten evangelischen Theologen des 20. Jahrhunderts.

QUOTES FOR REFLECTION“To any normal person, the practice of communion is one of the most bizarre things that Christians do. Jesus' cannibalistic tendencies offer explicit evidence that Jesus is not God.”~Marshall Brain, Atheist blogger “The story about the initiation of young novices is as much to be detested as it is well known. An infant covered over with meal, that it may deceive the unwary, is placed before him who is to be stained with their rites: this infant is slain by the young pupils... Thirstily – O horror! they lick up its blood; eagerly they divide its limbs. By this victim they are pledged together; with this consciousness of wickedness they are covenanted to mutual silence.”~Minucius Felix, 3rd century Christian apologist, describing a common Roman misunderstanding of Communion “If Melanchthon were alive today, he might not weep because of controversies that surround the Lord's Supper, but he might well sorrow because of our indifference to its meaning and importance.”~Erwin Lutzer, Canadian minister and radio broadcaster “In the presence of Christ the Lord's Supper joins the past and the future. History and eschatology in a unique way, and becomes the token of liberating grace…Understood as a eucharist in this sense, the feast of Christ's fellowship is the great thanksgiving to the Father for everything he has made in creation and has achieved in the reconciliation of the world, and has promised to accomplish in its redemption.”~Jürgen Moltmann. 20th century German theologian “As two pieces of wax fused together make one so he who receives holy communion is so united with Christ that Christ is in him and he is in Christ.”~Cyril of Alexandria, 5th century Egyptian theologian “The purpose of the Lord's Supper is to receive from Christ the nourishment and strength and hope and joy that come from feasting our souls on all that He purchased for us on the cross, especially His own fellowship.”~John Piper, American pastor and authorSERMON PASSAGE1 Corinthians 10:14-17, 11:23-33 Mark 14:12-24 (NIV)1 Corinthians 10 14 Therefore, my dear friends, flee from idolatry. 15 I speak to sensible people; judge for yourselves what I say. 16 Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? 17 Because there is one loaf, we, who are many, are one body, for we all share the one loaf. 1 Corinthians 11 23 For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, 24 and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.” 25 In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” 26 For whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes. 27 So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. 28 Everyone ought to examine themselves before they eat of the bread and drink from the cup. 29 For those who eat and drink without discerning the body of Christ eat and drink judgment on themselves. 30 That is why many among you are weak and sick, and a number of you have fallen asleep. 31 But if we were more discerning with regard to ourselves, we would not come under such judgment. 32 Nevertheless, when we are judged in this way by the Lord, we are being disciplined so that we will not be finally condemned with the world. 33 So then, my brothers and sisters, when you gather to eat, you should all eat together.Mark 14 12 On the first day of the Festival of Unleavened Bread, when it was customary to sacrifice the Passover lamb, Jesus' disciples asked him, “Where do you want us to go and make preparations for you to eat the Passover?” 13 So he sent two of his disciples, telling them, “Go into the city, and a man carrying a jar of water will meet you. Follow him. 14 Say to the owner of the house he enters, ‘The Teacher asks: Where is my guest room, where I may eat the Passover with my disciples?' 15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.” 16 The disciples left, went into the city and found things just as Jesus had told them. So they prepared the Passover. 17 When evening came, Jesus arrived with the Twelve. 18 While they were reclining at the table eating, he said, “Truly I tell you, one of you will betray me—one who is eating with me.” 19 They were saddened, and one by one they said to him, “Surely you don't mean me?” 20 “It is one of the Twelve,” he replied, “one who dips bread into the bowl with me. 21 The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.” 22 While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take it; this is my body.” 23 Then he took a cup, and when he had given thanks, he gave it to them, and they all drank from it. 24 “This is my blood of the covenant, which is poured out for many,” he said to them.

While he was a young man Jürgen Moltmann was conscripted into the Germany Air Force. After an Allied bombing of his city Moltmann then spent 3 years in a Scottish prison. While there he encountered the Gospel. But his own dramatic experience became foundational seedbed for his own theological career. What did that mean for his theology? What did that mean for his teachings about God's Spirit? In this episode I explore all of that, celebrate what I appreciate about Moltmann's scholarship, and describe what and why I reject some of his theological formulation. Along the way I also re-vist how American Church leaders were manipulated by the Federal Government when Covid 19 was hitting the planet. What did those Church leaders do that is grotesque? Why did they do what they did? What can we learn about the power of narratives? What does this all reveal about the power of power among the powerful?! Come laugh and think with me!

Wo ist Gott? Warum antwortet Gott nicht? Ist Gott überhaupt da? Diese Fragen stellten und stellen sich Menschen immer wieder. Sogar Jesus selbst stellt diese Frage. Und darüber reden wir im aktuellen Talk mit unserem Gast Martin Thoms.  Martin Thoms studierte Theologie in Braunschweig und Reutlingen. Zu seinen Lehrern gehört Jürgen Moltmann, der auch das Vorwort zu seinem Buch geschrieben hat.  „Mein Gott, warum hast du mich verlassen?“   Von dieser Frage des sterbenden Jesus am Kreuz ausgehend hat Martin Thoms ein faszinierendes Buch über die Deutung und Bedeutung des Kreuzes geschrieben. Im Gespräch mit Jay und Marco nimmt uns Martin mit hinein in die Gedanken über einen Gott, der an den Ort der Gottverlassenheit geht und wie dadurch das Geschehen am Kreuz  jenseits der sogenannten Sühne-Theologie zu denken sein könnte.  Zugegeben das ist erstmal mehr Karfreitag als Ostern und dennoch glauben wir, dass dieser Talk so einiges an Inspiration und spannenden Gedanken bereit hält - zum Abschluss der Karwoche und darüber hinaus. Hier gehts zum Buch von Martin Thoms: https://www.lit-verlag.de/isbn/978-3-643-15434-7

The German-American Chamber of Commerce of the Southern United States was founded in 1978 to promote and support bilateral trade between Germany and the United States. GACC South's headquarters are in Atlanta, GA. GACC South serves 11 southern states (Alabama, Arkansas, Florida, Georgia, Louisiana, Mississippi, North Carolina, Oklahoma, South Carolina, Tennessee and Texas) as well as Puerto […] The post GACC South Unplugged – Melanie Moltmann, Consul General with Consulate General of Germany appeared first on Business RadioX ®.

“Love of God, love of neighbors. Seek the kingdom, the good of the world. And in that good of the whole, your own good. And be attuned to what is around you in joy and also in sorrow.” (Miroslav Volf)We're in a crisis of meaning. It's like our existential compasses are off kilter. Uprooted from faith, social, and civic communities—the very institutions that once supplied narratives, a sense of identity, and belonging.But meaning and purpose are central to our spiritual health and therefore thriving. And theology comes into play because psychologists are more concerned with how meaning is made descriptively—looking at the cognitive and affective processes of our brains and behavior. Whereas theologians are concerned with prescriptive meaning, commenting normatively about how we should live.This episode features renowned theologian Miroslav Volf (Henry B. Wright Professor of Systematic Theology at Yale Divinity School / Founder and Director of the Yale Center for Faith and Culture) and author of the bestselling book, Life Worth Living: A Guide to What Matters Most.We need stories of love and hope to define our lives. And much of Miroslav's life's work has been devoted to understanding what constitutes a life worth living.In our conversation, he shares about a God who is with us, who is loving, and who created us for love, calling us to an active role in the flourishing of this world.In this conversation, we discuss:How to discern what really matters and how to be intentional about a life worth livingThe need to challenge the hyper individualistic assumptions of our day, focusing on thriving life as a life of connections and convictionsSpiritual health as dependent on our relationships with one another, with God, and creationSpiritual practices that quiet, create space, and slow us down—allowing us to attune a broad and secure space for human becoming and unfoldingMiroslav speaks openly and vulnerably about his own experiences of faith, suffering, hope, and flourishingShow NotesLearn more about the Yale Center for Faith and CultureCheck out Miroslav's best-selling book, Life Worth Living: A Guide to What Matters Most (co-authored with Matt Croasmun and Ryan McAnnally-Linz)Reorienting theology around the concept of human flourishingHonor everyone, love God, love neighbor, seek the kingdom, stay attuned in joy and in sorrowCrisis of meaning and the need for deeper reflection on what matters most“We need stories of love and hope to define our lives.”Interdisciplinary research in psychology and theologyMiroslav reflects on his early life in 1970s Croatia (then Yugoslavia)Anthony Kronman's Education's End: Why Our Colleges and Universities Have Given Up on the Meaning of LifeMiroslav's early faith: “Jesus is alive.”“His experience was that people who believe are idiots, that they can't know anything, that they are these parasites that want to undermine whatever the society's trying to do. And so that was my first initiation, so to speak, in the public living of my faith. … but, it was also beautiful.”A way of life that is worth suffering for—holding a treasure.“Another occasion where we were actually beaten and chased out of a village that was completely communist-dominated. And we kind of disrupted it by … We spoke about Jesus … and they chased us out of the city to beat us up … and then we had this kind of sense of joy.”Practices vs ReflectionMoral practices and felt experience“There's always a kind of excess beyond what we can actually say, what we can describe, what we can explain. We stutter often when we try to—especially describe experiences like joy or like suffering. They're beyond the words. That's the beauty of them—giving oneself to them.”Miroslav Volf on thrivingThriving is framed around three elements of human experience: agency, circumstances, and emotions—knit together through the lens of the kingdom of God and Christian imaginationAgency: Love God and Love neighbor.Circumstances: “Thy kingdom come” vs “give us this day our daily bread”Emotions: Attune to the world. “Rejoice with those who rejoice and mourn with those who mourn.”“Love of God, love of neighbors. Seek the kingdom, the good of the world. And in that good of the whole, your own good. And be attuned to what is around you in joy and also in sorrow.”Primordial goodness: Goodness is always prior to evil.Spacious public faith and Christ as the key to flourishing lifeChrist as a moral teacher and exemplarThe “aliveness” and presence of Christ“I often don't experience God.”Martin Luther on faith: Christ as a gem, encased in our faithChurch fathers on the presence of Christ as “heated iron in fire”—the heat doesn't come from the iron but from the fired—similarly, God heats us from within.Exclusion & Embrace: A Theological Exploration of Identity, Otherness, and ReconciliationPorous boundaries and our nature as relational beingsJürgen Moltmann's autobiography A Broad Place“Religion really cramps our style… But in Miroslav's theology, personal wholeness in Christ is spacious and freeing.”Exodus 3: God promising to lead Israel out of bondage and constraint and into freedom and a broad spaceLoveRelational image of God and relationalityGod as ultimate lover—”God loves us while we are still so far away”Life Worth Living: A Guide to What Matters MostChristian faith and pluralismArticulating a coherent answer to what it means to live a life that's worthy of our humanityThe Recipe: “You can't put all the ingredients together as you wish. They have to fit together.”“We make truth claims.”“I think we go wrong when we don't honor people's own search for truth. The whole book is about having truth-seeking conversations about something that has a claim upon your life. And argue with others, but argue in such a way that honors everyone. And so for me, this is a kind of central Christian conviction that comes straight from the Bible, from 1 Peter. Short commandment: Honor everyone. That's what I need to do. Whatever they do, whatever they think, especially honor those who've spent so much time trying to think through some of these issues as many of the figures have that have, that are not necessarily Christian.”“Honor everyone.”Nurturing the ascetic practices of self-reflection and disciplineSpiritual exercise by Pam King: Creating SpaceTeresa of Avila and the Interior CastleRelationality, reciprocity, and mutual flourishingRobin Wall Kimmerer in *Braiding Sweetgrass: “*All flourishing is mutual.”“Human thriving isn't thriving when it's the expense of other people's thriving.”“And it's a kind of strange paradox. At our disposal, but it's all reference to me and to my experiences. … We have a really narrow scope of concerns.”Mary's Magnificat: “God coming and taking the mighty down from their thrones and transforming the entire world.”“What I want is the expansion of the horizon of concerns. Our horizon of concern is the horizon of God's mission in the world. God's mission is our mission.”About Miroslav VolfMiroslav Volf is the Henry B. Wright Professor of Theology at Yale Divinity School and is the Founder and Director of the Yale Center for Faith and Culture.He was educated in his native Croatia, the United States, and Germany, earning doctoral and post-doctoral degrees (with highest honors) from the University of Tübingen, Germany. He has written or edited more than 20 books, over 100 scholarly articles, and his work has been featured in the Washington Post, Christianity Today, Christian Century, Sojourners, and several other outlets, including NPR, On Being with Krista Tippett, and Public Television's Religion and Ethics Newsweekly.His books include Life Worth Living: A Guide to What Matters Most,  Exclusion and Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation, Free of Charge: Giving and Forgiving in a Culture Stripped of Grace, Allah: A Christian Response, After Our Likeness: The Church as the Image of the Trinity, A Public Faith: How Followers of Christ Should Serve the Common Good, The End of Memory: Remembering Rightly in a Violent World, Flourishing: Why We Need Religion in a Globalized World, For the Life of the World: Theology that Makes a Difference (with Matthew Croasmun), and The Home of God: A Brief Story of Everything (with Ryan McAnnally-Linz). About the Thrive CenterLearn more at thethrivecenter.org.Follow us on Instagram @thrivecenterFollow us on X @thrivecenterFollow us on LinkedIn @thethrivecenter About Dr. Pam KingDr. Pam King is Executive Director the Thrive Center and is Peter L. Benson Professor of Applied Developmental Science at Fuller School of Psychology & Marriage and Family Therapy. Follow her @drpamking. About With & ForHost: Pam KingSenior Director and Producer: Jill WestbrookOperations Manager: Lauren KimSocial Media Graphic Designer: Wren JuergensenConsulting Producer: Evan RosaSpecial thanks to the team at Fuller Studio and the Fuller School of Psychology & Marriage and Family Therapy.

Já fez seu devocional hoje? Aproveite e marque um amigo para fazer junto com você! Confira Leitura bíblica do dia: 1 Pedro 1:3-9 Plano de leitura anual: Gênesis 18-19; Mateus 6:1-18; Os EUA esperavam ter um futuro brilhante no início dos anos 1960. O jovem presidente tinha grandes projetos. A economia próspera permitiu que muitos acreditassem que o futuro lhes "traria bons tempos”. No entanto, a guerra no Vietnã se intensificou, a agitação nacional aumentou e o presidente John F. Kennedy foi assassinado. Os padrões daquela sociedade anteriormente otimista foram desmantelados. O otimismo não lhes era o suficiente, e em sua esteira, prevaleceu a desilusão. Porém, em 1967, Jürgen Moltmann destacou uma visão mais clara na Teologia da Esperança. Esse atalho não era o caminho do otimismo, mas o caminho da esperança. Os dois não são a mesma coisa. Moltmann afirmou que o otimismo é baseado nas circunstâncias do momento; a esperança se aprofunda na fidelidade de Deus, independentemente da nossa situação. Qual é a fonte dessa esperança? Pedro escreveu: “Todo louvor seja a Deus, o Pai de nosso Senhor Jesus Cristo. Por sua grande misericórdia, ele nos fez nascer de novo, por meio da ressurreição de Jesus Cristo dentre os mortos. Agora temos uma viva esperança” (1 Pedro 1:3). Nosso Deus é fiel e conquistou a morte através de Seu Filho, Jesus! Essa é a maior de todas as vitórias e nos eleva além do simples otimismo à vigorosa e forte esperança, todos os dias e em todas as circunstâncias. Por:  Bill Crowder

How do Christian theology and play intersect? Moltmann's seminal book, A Theology of Play, explores this, and we discuss pages 25-36. Christ Is More than a Remedy for Sin Christ became a human being not just to be a remedy for sin, but to create a new reality or a re-creation of the world. This tells us something about the nature of God: abundance, joy, and newness. “God's love goes beyond his mercy and beyond man's misery. So it reaches beyond the mere restoration of the sick to the healthy state of the new life” (26). “Only those who are capable of joy can feel pain at their own and other people's suffering. [One] who can laugh can also weep. [One] who has hope is able to endure the world and to mourn" (31). In faith we accept ourselves as we are and gain new confidence in ourselves because we have been trusted more than we deserve and ever thought possible." (32) “Games always presuppose innocence” (31) Life Is More than Work and Purpose The final purpose of history is liberation from the tyranny of needing to have a purpose. "Life which is made meaningful by purposes and goals must find the vision of heaven terrible, since that vision only invites infinite and purposeless boredom. Christian eschatology [ideas about the end times] has never thought of the end of history as a kind of retirement or payday …" (34) CALL TO ACTION Subscribe to our newsletter (https://buttondown.email/BoardGameFaith) Support us on Patreon (https://www.patreon.com/boardgamefaith/) Interact with us on Instagram (https://www.instagram.com/boardgamefaith/) Discord us Discord (https://discord.gg/MRqDXEJZ) Chat with us on Wavelength (iOS and MacOS and iPadOS only) (https://wavelength.app/invite/AGSmNhIYS5B#ABhy7aXOO04TO6HTS4lelw--)

In this fascinating interview, Yale University Professor Miroslav Volf talks about what makes life worth living, walking the communist death march, Viktor Frankl, Jürgen Moltmann, and the crippling effect of struggling for superiority.   Show Notes On The Rise Newsletter Follow @careynieuwhof Follow @theartofleadershipnetwork   Brought to you by The Art of Leadership Network

Moltmann, A Theology of Play part 2 Pp 15-25 Did God create the world as an act of play? God is a free creator - could have made the world or not, yet is still divine so it can't be just random. God did not have to create the world, but neither did God make something random. The world is meaningful but not necessary – and necessary labor will not save us. Work is productive and gainful but not play. It is a game in the sense – God made the world for God's pleasure, God's play Prov 8:30-31 then I was beside him, like a master worker, and I was daily his delight, playing before him always, playing in his inhabited world and delighting in the human race. Without the freedom of play, the world turns into a desert. How we imitate God God can make and play out of nothingness because of divinity – we can only play with reality and created things. But we imitate God when we receive the kingdom of God like a child, when we absorbed and serious about a game but also transcend ourselves in knowing it is just a game. "Where everything must be useful and used, faith tends to regard its own freedom as good for nothing." (15) Henri Nouwen, In the Name of Jesus: one of the greatest temptations of the Christian leader (leader of faith) is to be relevant. "Relevance" is such a difficult topic - both encouraged and discouraged in the church. Perhaps it is really the temptation "to be needed" - to make others dependent on oneself. We are to glorify God and enjoy God forever in the Westminster Catechism 1647. So not through our usefulness or work or purposes, in our service, but in our enjoyment. We negotiate this in a society that only rewards usefulness, labor, and consumption. The problem of the Puritan work ethic. The other challenge of religion only being about ethics, and not about aesthetics. “To put it simply, the birds are singing more than Darwin permits” Buytendijk. Instead of life being “the seriousness of making history,” it becomes the “calm rejoining in existence itself.” Otherwise the seriousness of making history can be demonic, despairing, or all about us (23). To not only play but to be played, as the game of life impacts us. We might be “sheltered by the game,” because “the loser wins” (24, quoting Péguy). Victor Frankl, Man's Search for Meaning - our most fundamental drive is in life is for meaning. The spiritual benefits of creation and games (18) * Sincerity * Mirth * Suspense * Relaxation * Full presence * Transcendence * Freedom Our purpose--the purpose of creation--AND the purpose of play--is not found in usefulness or meeting goals, but in the "demonstrative value of being" (Buytendijk, Dutch) (19) Seeing the meaning of life only in terms of usefulness will inevitably lead to a crisis. (19). Ideologies that seek to tell us otherwise are simply trying to turn us into cogs in their machinery. "Infinite responsibility destroys a human being because he is only man and not god." (23) Play shifts the focus away from achievement and more toward simply being.

This episode covers the Christology of Jurgen Moltmann and the second quest for the historical Jesus.

David Artman is the author of Grace Saves All: The Necessity of Christian Universalism (Wipf & Stock, 2020) and the host of the Grace Saves All podcast. On this first of two episodes with David, he and I begin a conversation on the topic of Christian universalism, a conversation which we will continue in a subsequent episode to be released in a couple of weeks. Here we discuss his own journey to Christian universalism, some of the major historic and contemporary figures within this stream of thinking, and clear up some of the common misperceptions and critiques. PODCAST LINKS: David's book: https://wipfandstock.com/9781532650888/grace-saves-all/ Grace Saves All podcast: https://www.davidartman.net/podcast David's website: https://www.davidartman.net/ David's Twitter: https://twitter.com/davidartman?lang=en   CONNECT: Website: https://wipfandstock.com/ Twitter: https://twitter.com/wipfandstock Facebook: https://www.facebook.com/wipfandstock Instagram: https://www.instagram.com/wipfandstock/   SOURCES MENTIONED: Artman, David. Grace Saves All: The Necessity of Christian Universalism. Hart, David Bentley. That All Shall Be Saved: Heaven, Hell, and Universal Salvation. Hronich, Andrew. Once Loved Always Loved: The Logic of Apokatastasis. Jersak, Bradley. Her Gates Will Never Be Shut: Hell, Hope, and the New Jerusalem. MacDonald, Gregory (Robin Parry). The Evangelical Universalist. Parry, Robin, with Ilaria Ramelli. A Larger Hope?, Volume 2: Universal Salvation from the Reformation to the Nineteenth Century. Ramelli, Ilaria. A Larger Hope?, Volume 1: Universal Salvation from Christian Beginnings to Julian of Norwich. Talbott, Thomas. The Inescapable Love of God. Wood, Jordan Daniel. The Whole Mystery of Christ: Creation as Incarnation in Maximus Confessor.   OUTLINE: (00:14) – Microphones and Monty Python (05:05) – Podcasting and publishing on universalism (08:30) – Private journals: Karl Barth, Jürgen Moltmann, Hans Urs von Balthasar, C. S. Lewis (12:35) – White Russian, English Breakfast-Cocoa elixir (17:26) – From evangelical fundamentalism to Brite Divinity School (22:50) – Discovering Christian universalism (28:20) – Universalism and holding on to faith (30:35) – The logic and history of Christian universalism (35:03) – Historic figures: Gregory of Nyssa, Origen of Alexandria, Maximus Confessor (40:31) – Universalism and (Nicene) orthodoxy (48:48) – Contemporary figures: David Bentley Hart, Thomas Talbott, Ilaria Ramelli, Robin Parry (54:45) – What are the alternatives? (58:49) – Facing the critiques of Christian universalism (01:07:53) – To be continued . . .

REMINDER ABOUT OUR CONTEST “SHOW US YOUR BOARD GAME FAITH” # BOARDGAMEFAITH on IG, by June 30th 2023! Cool prizes! Like us, subscribe to us, we are on YouTube and podcast networks, and check out our newsletter! And wash our cars and trim our hedges! Jürgen Moltmann, born 1926, German Reformed theologian who is Professor Emeritus of Systematic Theology at the University of Tübingen and is known for his books such as the Theology of Hope, The Crucified God, God in Creation, and Theology of Play. Drafted 1943 to fight for Nazi Germany, surrendered in 1945 and was a POW in Belgium, became a Christian, and then was a POW in Scotland and England, then went home in 1948, earned a doctorate from the University of Göttingen in 1952, was a pastor and a professor. Today, the first major section of the book, which is a "Holy Grail" of theological game studies out now out of print, pages 1-14. It's dense, bruh! From another time period. Theme 1: Is it moral to play games in a hurting world? Psalm 126: When the Lord restored the fortunes of Zion, we were like those who dream. Then our mouth was filled with laughter. Happiness, joy, and laughter, are all connected to FREEDOM. A freedom in joy and play. Human Beings are “the first liberated being in creation” – Moltmann is using a phrase from Herder, an 18th century German poet and philosopher. “These sketches seek to reassert the value of aesthetic joy against the absolute claims of ethics.” Not a laughter that is forced or from despair, or from mocking others, or cynical, or snobbish sarcasm. But true laughter. But is it moral to laugh with joy in a hurting world? "Does it not seem that the...revival of play...in the affluent West is forced and outright unnatural as long as there are...hells on earth? Homo ludens and the redemption of our right to happiness, fun, and games appear to be fine--but for those who can afford them. To all others they must appear in bad taste." (2) "My commitment to be miserable does nothing to relieve the suffering of others. If anything, it increases the amount of suffering in the world." Moltmann responds to the morality of gaming in a suffering world by maintaining that this book is not addressed to those who ignore suffering, but to those who are in the midst of it or who are on the precipice of despair because of it. "When...I dare to talk about the enjoyment of our freedom and our pleasure in playing games, I am not addressing myself to those who are incapable of feeling....  I am turning to those who are mourning and suffering with others, who are protesting and feeling oppressed by the excess of evil in their society, who are weighed down by their own impotence so that they are ready to despair or seek to forget." (2) Playing games is not about the denial of suffering, but the transformation of it. Theme 2: Are games about freedom, or oppression? Is this only for the privileged? Is laughter a distraction from suffering, or a form of liberation? “Religion is the opiate of the people" (Marx), _panem et circenses _bread and circuses for the ancient Romans. Does this apply to games too? Are games a way to make us better workers, we forget our misery if we have some distraction? Like_ Hunger Games_ were for the districts and Panem. Moltmann then argues that both political revolutions and theological reformations ultimately fail to bring true freedom. He is critical of both the right and the left on this point. In the preface, he is critical of the "absolute claims of ethics" by both conservative "pharisees" and revolutionary "zealots." He is also critical of how such movements use games and play as "relief valves" for the masses, to allow them a little simulation of freedom so that they are more willing to submit to control again. The game Trajan is a great example of this. You have to meet your people's needs or you are punished, and the 3 needs are bread, religion, and games. Games are seen as a means to end: they help us to "recharge" and "blow off steam" so that we can go back to being good workers again, and so that we can submit to the prevailing cultural ethic again. This is a deficient view of games. Yet, Moltmann says that even a deficient view of the value of games is better than not valuing games at all. Moltmann maintains that real revolutions to liberate humanity have to begin not be changing how we work and organize ourselves, but changing how we play. (12) He says we do not play games to escape the past and present (as society would have believe), but to empower us to envision a better future. Real games are about the future, not the past. How ? "Games...afford us an opportunity to experiment with free expression and with new human relationships."  (13) Games and play also help to free us the control of fear. How have we personally experienced this? How have games helped to anticipate a better future for us?

Finding a neurodivergent affirmative therapist is important for individuals who are Autistic, have ADHD, or have another diagnosis. However, it isn't always easy to connect with a therapist who is willing to explore their client's special interests, even though it can help them feel more comfortable and relaxed during therapy sessions. There are some therapists out there who shy away from or just don't understand neurodivergent minds and thinking, despite what claims may be on their profiles, which can make finding the right therapist a challenge. But neurodivergent affirmative therapists are out there. You just need to know what to look for. If you are looking for a neurodivergent affirmative therapist and aren't sure where to start, then this episode is for you. Top 3 reasons to listen to the entire episode: Learn how and where to find a neurodivergent affirmative therapist who can support your unique needs. Identify what to look for and expect in a neurodivergent affirmative therapist and what therapy modalities are generally most helpful for autistic and ADHD individuals. Identify some common misconceptions about what kind of therapy works best for neurodivergent folks, as well as hear about Megan and Patrick's personal experiences. Remember, finding a neurodivergent affirmative therapist can be a challenge, but with the right tools and information, it's absolutely achievable. Keep advocating for yourself, and know that healing and overcoming shame and stigma related to seeking therapy is a testament to your strength and resilience. Additional Resources: Check out these resources on Megan's website: neurodivergentinsights.com/resources   Transcript PATRICK CASALE: Hey everyone, you're listening to another episode of the Divergent Conversations Podcast. I'm one of your cohosts, Patrick Casale, joined today by my other cohost… MEGAN NEFF: Dr. Neff.  PATRICK CASALE: And today we're going to talk about finding a neurodivergent affirmative therapist and how complicated that can be, questions to ask, things to avoid, resources, etc. So, a really cold topic segwaying off of our Megan and my conversations around our own diagnosis history, and stories, and some of the personal pathways into kind of finding therapy for ourselves and how challenging that has been.  And I think it's been a rough road. But I think we both kind of have got that sorted out now. But I think it's taken a long time, and a lot of trial and error, and a lot of misdiagnoses, missed opportunities, and unfortunately, sometimes some trauma involved as well. MEGAN NEFF: Yeah, that's a good summary of it. I'm curious because I know you really like your current therapist, how did you find her? Were you specifically looking for a neurodivergent affirming therapist or was it coincidental? PATRICK CASALE: It was coincidental because when I was looking I had not even gotten my results back from the testing that I had done yet.  MEGAN NEFF: Okay. PATRICK CASALE: So, I was looking very specifically for someone who could support me with certain things like feeling like I'm never doing enough, I'm being lazy, I'm being unproductive.  MEGAN NEFF: All these ADHD things.  PATRICK CASALE: Yeah, all the ADHD things really of like, and I also wanted to finally try hard to absorb and take pride in some of my accomplishment instead of just moving to the next thing. Simultaneously, was doing testing to set… Ooh, words, to figure out if I was autistic, if it was ADHD, if I was missing something, and got my results after I had scheduled an intake with her. So, I was really actually very anxious about that first interaction because I had heard some horror stories from some friends who had recently been diagnosed as autistic. They had told their therapists and their therapists, like, kind of in the middle of conversation were just like, "Yeah, I don't feel competent enough to help you and I'm going to refer you out." MEGAN NEFF: Yeah, yeah. I see and hear about that a lot. Like, sorry, can't touch that.  PATRICK CASALE: Yep.  MEGAN NEFF: Refer you to a specialist. Yeah, totally. PATRICK CASALE: Yeah. And I think the problem, you know, is who are the specialists? MEGAN NEFF: Right?  PATRICK CASALE: And [CROSSTALK 00:02:49]. MEGAN NEFF: They're working with kids. PATRICK CASALE: Yeah, they're working with kiddos. And a lot of the times they're also practicing from an ABA model. And I think that just like any other marginalized group, when someone says, like, we're anti-racist, or we are pro-BLM, or we are like, supporters of the LGBTQ community, it's very easy to just say that and not have its meaning- MEGAN NEFF: Oh, my gosh. PATRICK CASALE: …or the [INDISCERNIBLE 00:03:15], or the ongoing consultation. So, I think it's very easy to get caught in between the like, finding the person who knows a little bit about neurodiversity, but like really isn't a specialist, but like, at least is open to working with people. And I think that's where a lot of people end up because we have so few resources out there, at least, in my opinion, in western North Carolina, for sure. MEGAN NEFF: Yeah, yeah. And like, I hope this is encouraging, this probably isn't a super popular opinion, but I am less, and part, probably because of my experience with my previous therapist, but I'm less convinced the person has to be a specialist in neurodiversity and way more about their attitude, and their energy, and their ability to be curious, and their ability to be relational, and ability to be interpersonal.  Like, if you find someone who is curious with you, and will engage in the interpersonal process of like, what's happening here? Can we understand that? Do we have this like psychic strength to tolerate looking at that? Then I think you're in good hands.  So, for me, often it's less about what trainings have they done? What do they know? And more about who they are as a human and are they open to being curious about this with someone? PATRICK CASALE: Yeah, I agree 100%. And I think that, you know, for any therapeutic relationship that's really crucial much more so than like trainings, or certifications, or letters behind someone's name. MEGAN NEFF: Yeah.  PATRICK CASALE: And, you know, we still see a lot of therapists who say like, I specialize in ASD, or I specialize in [CROSSTALK 00:05:08], or whatever the case may be and you're like, "Well, I'm not going to refer to this person probably, so I'm checking that one off the list." So, I think you're right, though, I mean, the curiosity piece and the ability to just really be open and to even be learning as they're going. You know, a lot of therapists, well, I think all therapists should be doing continuous lifelong learning, but the ability to do so with a client who they may be unfamiliar with, or they don't have much background in working with, I think that's really important as well. And that goes a long way to kind of build that trust and rapport. MEGAN NEFF: Yeah, yeah, absolutely, absolutely. PATRICK CASALE: And, you know, I think the horror stories we hear a lot of like the, "I told my therapist this and they referred me out." And I used to experience that a lot when I only worked with male-identifying clients who were struggling with addiction, a lot of them would come to me and say, like, "I talked about my drug usage or my, you know, lack of sobriety and they stopped to listen." MEGAN NEFF: Yeah, that's a really common refer out, yep, yep. PATRICK CASALE: Yep, like middle-of-conversation stuff. Like, someone's saying, like, "Hey, I relapsed and I went back to using amphetamine." And then the therapist saying like, "Whoa, all right, this isn't for me, I'm going to refer you out." But I've always… MEGAN NEFF: No shaming. PATRICK CASALE: It is. MEGAN NEFF: Can you imagine disclosing that and someone be like, "Oh, no, okay, I can't handle you." PATRICK CASALE: Right and like, what do you expect to be happening in the middle of that therapeutic conversation? Like, you can't wait until the end of the session to have that conversation about referrals? MEGAN NEFF:  Right, or even to take an interpersonal approach of like, I'm hearing this and I care deeply about you, and here are some of the things coming up for me around this of this isn't my background, and I'm wondering am I the best person to support you through this? And then, like to process it with the person versus just not, "Sorry, no." And I mean, talk about like an attachment injury. There's just so much about that, that makes me cringe. PATRICK CASALE: I thought it was mind-boggling. And I thought, you know, this person was just… this was being embellished, then I met the therapist, and they like, confirmed everything, they're like, "Yeah, I said that that's how this went, that's how I referred them to you." And I was like, "What the fuck?" Like, you can't just… I think therapists are so often unable to handle, like, healthy confrontation and feedback process in a relationship. So, we avoid it and then it's like, I'm going to cover my ass, so I think the best scenario is like refer out, refer out, refer out. MEGAN NEFF: Yeah, there's a lot of cover your ass, and that thing, again, what happens to the person when they feel like a liability? I've just disclosed something really vulnerable and I'm now a liability.  Like, Martin Buber is a philosopher, I'm a big fan of, and he talks about the I thou, I it encounter of like I thou is seeing the sacredness of the other I it, it's that kind of objectifying. Like, in that moment of I can't handle you, I'm referring you out, like that became an I it moment. And in a relationship where they're supposed to be a lot of I thou encounter, it's so wounding. PATRICK CASALE: It's really wounding and you know, I think so often, right, if we're talking about people who are ashamed of their diagnosis or their presenting concerns, and they've been stigmatized and discriminated against, and you come into therapy, a place where like, you've finally been able to pick up the phone or email and finally made this appointment, and then that is the response, the odds of you seeking out therapeutic support ever again in your life drastically reduces. MEGAN NEFF: Yeah, and this is something I tell like trainees when I'm working with, like psychologists in training or therapist in training is, because there's so much pressure when you're in training to like do everything perfectly, and also always remind them like, if they have a positive encounter with you, that is incredible because it means that they can trust the process of therapy, they're more likely to go back when they need it. Like, make that your goal, have a positive encounter with this other human, and it's not about like doing all the techniques perfectly or making sure their depression symptoms are all the way reduced. It's, can you have a human-to-humor, wow, words, human-to-human of authentic, meaningful encounter where they feel like this is something that they want to return to. PATRICK CASALE: Absolutely. I think that's a testament to doing really wonderful work and that's where the healing and you know, that takes place too, and someone who then becomes much more invested, and then the shamefulness and the stigmatization kind of dissipates. And it's like, "Okay, that wasn't so bad. Like, I can go and talk about this." And I will say, you know, you mentioned my own therapeutic experience, and that intake was very anxiety provoking for me because I had just gotten these diagnoses, I was still processing. And I was like, really excited to see this person. I've been waiting a long time, she had quite a significant waitlist, and I was like, "I'm just going to wait it out, and you know, I want to see this person." And I would have really, probably been pretty devastated had the response been something different.  But what happened was, I was just like, "Listen, I want to be really transparent with you. I did just do testing for autism and ADHD. And you know, I did get or receive a diagnosis for both autism and ADHD. And I just want to name that because I'm fearful that you're going to tell me that we can't work together." And she was like, "Oh, yeah, my son's autistic, so you're probably in a good spot." And I was like, "Oh, well, this feels like…" MEGAN NEFF: That's amazing. PATRICK CASALE: Yeah, it felt like very much aligned with what I've been working towards. And a couple of good friends in town had given me her name. And I think they probably knew I was autistic. So, I think they did so with, like, the best of intentions in terms of referrals. So, I've been really fortunate. And I know that and I don't take that for granted at all. She actually listens to our podcast and follows you- MEGAN NEFF: Oh, does she?  PATRICK CASALE: …on Instagram. So, she's excited for all this stuff to come out. MEGAN NEFF: Yeah- PATRICK CASALE: Like, I can't [CROSSTALK 00:11:46]- MEGAN NEFF: How's that? Like, do you all process that as client therapy of like, and then you see this other side of me because that's really interesting. PATRICK CASALE: I think that dual relationships, I'm okay with dual relationships [CROSSTALK 00:12:04]. MEGAN NEFF: I wonder if that's an artistic thing because I am too. And I kept pushing my… My therapist and I, we wrapped working together, but we worked together for like four and a half years. And I kept pushing for more dual relationships. And he held the frame of like, and I mean, he's psychoanalytic, it's a little bit more, but I think it's kind of an autistic thing, and may be related to the whole like hierarchy of, we're two humans having a really meaningful encounter, why is it so contained? But I actually understand it therapeutically, also why it's important, but sorry, I interrupted, talk more about your [CROSSTALK 00:12:40]- PATRICK CASALE: I think that's important to name because I think that's true because now I'm thinking about all the autistic therapists that I know or that I employ who also are absolutely okay with having dual relationships in their lives. And I think it is like the recognition that, yes, this setting is for this, but like, we are also humans who live in a community together and like, there's going to be overlap and like there's going to be potential interaction in other areas of our lives.  So, I actually think it's great because that's actually a good segue into what to look for in a therapist who's ND affirming because someone who will willingly explore your special interests, I think that's huge, I think that's so so important for someone to like, not just shrug it off, not just try to, like, deflect, or to, you know, kind of transition to a different topic. But if a therapist is recognizing like, "Oh, this autistic client is really into A, B, and C. Like, let's just go with it and see where that goes." Because that's another way to drop that guard down quite a bit. MEGAN NEFF: Oh, absolutely. Typically, when I'm working with therapists a lot of it's around, like, helping them refine their assessment skills. And a question I'll often ask is, do you feel like you contact them when they start talking about an interest? And by contact, I mean, like, you see them, like, you feel them in the room for the first time.  And when therapists are like, yes, to me that's like, okay, that's a green flag that we're looking at autism here, is you feel like you're contacting the person for the first time when they start talking about their special interest.  Before that it's you're asking all those social-based questions like, tell me about your family, tell me about your friends, and you're getting like one-word answers or like, it just feels really, you don't feel like there's a person there probably because most of us are in free state when we get asked social-based questions. And so, if you want to get access to the person you're absolutely doing that through special interests versus those social-based questions, I think that's a huge part of autistic affirming therapy. PATRICK CASALE: Yeah, I agree. And I think that makes a huge difference. It just feels more real, feels more authentic. You know, you can really drop in then and you can see the personality start to come out too and excitability as well. MEGAN NEFF: Emotion, which is good for therapy. PATRICK CASALE: Emotion, right, yes.  MEGAN NEFF: Like, I just got you… did you see how my effect just like went way up when I started talking about like, especially… because talking about autism and special interests in therapy is your special interest. PATRICK CASALE: Is your special interest. MEGAN NEFF: Yeah. PATRICK CASALE: One of your special interests. MEGAN NEFF: Yeah, one of my special interests, and my energy just went way up?  PATRICK CASALE: Yeah, I mean, I think it's so important to follow that. And so often, I think I've been in so many therapeutic relationships as the client where, you know, I am just either going to be like robotic sounding board, rehearsed answers, like, know what to say, versus like, the ability to dig deeper and actually go into processing trauma or lived experience because we're connecting on the same wavelength because you're allowing for me to diverge, where my brain is going, instead of trying to circle back constantly and like, "So, let's talk about this." It's like, "No, I don't want to talk about that right now." MEGAN NEFF: And to me, like that would be a... if we're talking about kind of red flags of like ND affirming therapists versus not, I think that would be a red flag of someone who's maybe not a great fit. If every time you start talking about something you're excited about, like, the therapist kind of does that with you for a couple of minutes, but then circles you back to, "Okay, and the point of this is… so but tell me about, like, how that makes you feel or tell me about…" Like, trying to redirect it back to the neurotypical- PATRICK CASALE: And what happens to the typical autistic person when that happens to them? Like, what is your [CROSSTALK 00:16:43]. MEGAN NEFF: What happened?  PATRICK CASALE: Like, what's the instinct or like the reaction, typically, when someone like does that to someone? MEGAN NEFF: Well, I'll share my experience. So, I was working with a spiritual director, which is different than therapy, but kind of like, there's a similar back and forth aspect to it. And this was back when I was in the… I no longer identify as religious, this was back a few years. But I was explaining, so Moltmann is this theologian I love and I was really into Moltmann, and he was helping me as a… he's very philosophical, so he was helping me, like, think through a lot of my psychic stuff, as well as my, like, relationship to the sacred. And I was getting really into Moltmann and explaining it because I was reading this, like, 1000-page book at the time.  And then my spiritual director was like, "Yes, but when you talk about that, where do you feel in your body?" And she's bringing it back to like analytic, and I was like, "I was just telling you how I felt about it by like unpacking who Moltmann is, the ideas I'm engaging with. Like, I literally was just telling you how I feel about it." But then she was bringing it back to allistic speech of emotion words, body words.  So, I froze in that state. And I like shut down. And I think I went back to like that pre-scripted conversation. It was a requirement of a program I was in when I did it. So, I think all the other sessions after that I would come up with this is what I'm going to say, I just kind of bared through them. I would brace for it because it felt very intrusive attending these visits.  And I felt very inadequate of like, why are these questions hard for me to answer? I didn't know I was autistic at the time. So, like, why is this so hard for me to answer? Every time I go academic she tried to bring me back. But that's how I disclose my inner world to people is through ideas. And I think she saw that as a defense. And so, was trying to bring me back into emotion language, which is a language that I'm not… That's not how I share my inner world with people. I'm not like, this is how I feel about it. And that's just not my language. That's what happened to me. I froze, and got defensive, and scripted out how I'd make it through the rest of sessions. PATRICK CASALE: Yep and I think that also, in my opinion, creates some shamefulness internally of like, at least for me, what happens is I shut down, like you just kind of mentioned, and then I started thinking like, "Why the fuck can't I access this? Like, why can't I speak like this or reference this?" And then I get really in my head. And that's what's been nice about my current therapist is she has said things like that before where she's like, "You know, do you want to drop in today or do you want to do this?" I'm like [CROSSTALK 00:19:49]. MEGAN NEFF: Oh, I like that. She's getting consent.  PATRICK CASALE: Yeah, she always asks and I'm always like, "No, I don't want to do that." And she reads my facial expressions really well. And she's like, "You're not here for this today, are you?" I'm like, "No, I don't want to do that. So, can we fucking talk about what I want to talk about?" And you know, sometimes that is definitely a defense mechanism too- MEGAN NEFF: Totally, yeah. PATRICK CASALE: …but at the same time, the how does it make you feel? Or where do you feel that in your body? Like, all the typical therapeutic language, I just can't tolerate it. And it just makes me, I've already checked out then. Like, I'm just going to go into that faking state of just like yeah, and head nodding, and short answers, and… MEGAN NEFF: Does it feel intrusive to you? To me, it feels so intrusive for someone to ask like where in your body is that or even how you're feeling, it feels intrusive. PATRICK CASALE: I think it does feel intrusive and I think it's because… And this is, again, just my perspective is like, when you're being asked that, it's like saying the other person doesn't really see you and doesn't really understand your inner world. And that just makes me feel like we're really not connecting. And I'm kind of going to check out. I just don't want to have the conversation anymore.  MEGAN NEFF: Yeah, yes. I think the reason that I worked with my last therapist I worked with was, well, first, it was the first male therapist I worked with, and I think that worked well for me because, like, all the emotion feely stuff doesn't work for me. And a lot of, gosh, this is so gendered and binary, but I haven't been to any genderqueer therapist before. But the women I worked with who are therapists were very like feely emotion. And I needed someone who's more analytic, intellectual, which I found more easily in a male therapist than I did in the female therapist that I tried. Again, there's going to be a lot of variance there. But for me, I realized working with a male therapist ended up working a lot better.  And there's plenty of female therapists who are also not feely warm, but I think, okay, I'm going to stop. I'm like feeling myself digging myself into a hole around creating gender stereotypes and I'm going to stop trying to dig out of that.  Okay, where, oh, this is where I was going with that [INDISCERNIBLE 00:22:07] trail. After the intake, in our first session we had, he didn't start with how are you feeling? He started with what's on your mind. And I found myself opening up, which was not normal for me for therapy experiences. And I realized that after I was like, that made such a difference, that simple question, what's on your mind? Versus how are you today? Or how was your week? That felt invitational versus intrusive.  And so, I think that's one of the reasons we worked together well for so long was, and again, we didn't know, I didn't know I was autistic. He obviously didn't know. But yeah, I found that a much nicer way of opening a session. PATRICK CASALE: Yeah, I like that, what's on your mind? I think when you ask the like, how's it going today? Or how's your week? Or how are you feeling? My instinct is always to be like, "Good, I'm fine. You know, like, nothing's wrong." And then I feel myself as we're going through a therapy session to be like, "Oh, this is so wrong, like everything is happening to me right now." But it's instant instinct to just immediately answer with a short answer and just move on to the next question. And I think that, again, when we're talking about green versus red flags in therapy is really the approach has to really be important.  And so, talking about green flags, like, let's highlight the good stuff before we [CROSSTALK 00:23:41]- MEGAN NEFF: Yeah, we've kind of been down on therapists today. PATRICK CASALE: We're both therapists and we're both shit-talking therapists.  MEGAN NEFF: I know and there's a lot of amazing therapists out there. Like, there's therapists who come and pay me like a ridiculous amount an hour to consult with me because of one client they have. And like, there are therapists out there who, like, care so much and are doing the work. So, yeah, I was even noticing that earlier. I was like, "Oh, I feel kind of bad." And I think on social media right now, especially, in autistic world, there's a lot of negative talk around therapists. So, I was even feeling that of like, "Gosh, this is all true and I don't want to be contributing to that narrative of like, all therapists are shit therapists and don't know how to work with us." Because there's a lot do, yeah. PATRICK CASALE: Yeah, there are. I think all of these conversations are not binary and like these are not black-and-white conversations, and I want to highlight both sides of the coin because there are so many bad experiences whether you're autistic or not autistic. I mean, there's a lot of bad experiences, but there are a lot of wonderfully positive, transformative, empowering, affirming experiences too. And there are a lot of wonderful therapists who are doing the work, who are curious, who are learning as they go, as we all are, and who are willing to show up and have really difficult conversations, but also be as empathetic and present as possible. MEGAN NEFF: Absolutely, absolutely. Yeah, so let's talk about green flags. What are some that come to your mind when you think about, like, how you steer people or what they should look for? Whether it's like they're doing a search on Psychology Today or they're on the therapist's webpage? What do you think they should be looking for? PATRICK CASALE: I think, again, language is important. I think that, you know, I want to see what people are using in terms of identity-based language. I want to see, like I mentioned before, are we still using ASD? Are we still using the term Asperger's? Are we really committed to the ABA philosophy and intervention set? I think that I also really want to know about, I personally like to know about therapist's identities as well. So, I want disclosure, like, I really value that. And I think that is really helpful for any sort of affirmative care, but I think those are some green flags that I look for. How about you? MEGAN NEFF: Yeah, I love that, yeah, someone who's taking their time to highlight this is how I'm socially positioned in the world is obviously thinking about identity in a thoughtful way. So, I think that is a significant one. Yes, agree about identity language.  And I love that the word neurodivergent, neurodiversity is becoming more widely used, but I do see that sometimes sprinkled on websites, but then it's like, interacting with the content or books, I've read books where they use neurodiversity, but then it feels like they've just like substituted ASD for neurodiversity or neurodivergent.  So, I also, like, I think, like paying attention to the energy you feel when you're reading about a therapist webpage. Again, I'm very interpersonal. And so, I really trust, like, what is happening to you, when you're on this person's site, energetically, in your body, what are you feeling? But paying attention to just how you feel when you're reading about this person and interacting with what they're putting out in the world? PATRICK CASALE: I want to know, also, like, therapists takes on self-diagnosis. I think that's- MEGAN NEFF: Oh, yeah, yeah.  PATRICK CASALE: You know, I think that it's definitely a pretty controversial topic in that world. But I always want to know, what do you think about self-diagnosis?  MEGAN NEFF: That's a great question, yeah.  PATRICK CASALE: Yeah, because I recognize my privilege. Like, I'm able to go and get testing done and, you know, seek out therapy that I want to seek out instead of just what's in front of me, and so I want to know about that.  I want to know about their, you know, you were mentioning Karissa before, and her web page, and their resources that they have on there, and all the frequently asked questions, and ways that they can help guide through. I want to know about thoughts on stemming during sessions. And like if they're able to have any sort of sensory soothing tools? How are we going to set up? Like, how are we feeling about eye contact, even like, in terms of virtual sessions, or in-person sessions, but virtual for sure? Like, my therapist always encourages me and she'll say it like when she can tell I'm really struggling with eye contact in general. She's like, "Please feel free to, like, look around the room and like, do whatever you need to do, we do you. I'm right here, but you don't have to look at me at all." And at first that made me feel like really uncomfortable because I'm like, looking like this and like [CROSSTALK 00:29:15]. I'm like, I could sense the discomfort, but in reality, like, she's just like, "Okay, it's fine. Like, do whatever you need to do." And I think that helps really feel really affirming as well. MEGAN NEFF: Yeah, yeah. That whole, like, are the neurotypical scripts kind of being followed in a way where it's assumed like, okay, this is how we do it. We sit down, we look at each other, we talk. Yeah, absolutely.  So, for the last two years since COVID started, I've been doing phone therapy with my therapists, and I'll go out, and walk and I found I really liked that because I could get into my emotions a little bit easier if I was walking. And I would say about half the people I work with do phone therapy, and a lot of them walk during it because there's something that's regulating about walking, there's none of the eye contact. So, I think even asking about, like, what's your frame of therapy, and I realize it's really different around the world. In Oregon, all medical providers who are wearing masks and mask therapy it's just so hard, important for health reasons and so hard for therapeutic reasons that a lot of therapists in Oregon are still doing teletherapy. I don't know if it's what it's like there. PATRICK CASALE: I'd say the southeast stopped caring a long time ago.  MEGAN NEFF: Sure.  PATRICK CASALE: But thankfully, Ashville- MEGAN NEFF: Did they ever care? PATRICK CASALE: …is a bit more progressive than most of the southeast. But we're doing a hybrid mix. Our practice is predominantly telehealth. So, like, telehealth, for the most part. I've always done telehealth therapy with my therapist. I've never met her in person. And she'll encourage that too. Like, if she can tell that I'm starting to get dysregulated she's like, "Get up and walk around your kitchen." Or like, "You know, go walk around the house and come back." Or, "Do what you need to do to regulate yourself." And I really appreciate the permission to do that instead of feeling like shameful about it or like, are you going to tell me to sit down, or that I'm being distracting? Or like any of the things that I've heard throughout most of my life? MEGAN NEFF: Yeah, yeah, yeah. And I think that can be really healing in a therapy is when the therapist is helping you, like, think through what do you actually need in this moment? Especially, for maskers, we're so used to suppressing our needs in any given moment that A, it's hard for us to access what we actually need, let alone to do that in front of another human. So, I think therapy can be a really powerful practice ground of [INDISCERNIBLE 00:31:52] with another human. I have some sort of sensory or regulation needed in this moment. Can I practice, A, checking and figuring out what the hell it is I need and B, actually doing that in front of another human? PATRICK CASALE: Yeah, yeah, I think that's like the epitome of safety, is if you can feel comfortable enough to unmask and really have someone else also acknowledge, and see what, and understand what you need in the moment. And without that, that shame or that quick desire to like, immediately flip that switch and be like, "No, everything's fine. Like, I'm okay." Because we do that so often in our day-to-day where we have to act, or present a certain way, or show up a certain way. And I think therapy can be a really beautiful place to kind of just let that shit go and just like, really show your true self. And I think that is just so hard to do on a consistent basis. MEGAN NEFF: Absolutely, absolutely. Especially, when you're autistic and have been actively working to not show your true self for years and years, yeah. PATRICK CASALE: Yeah, it's so deeply rooted, right?  MEGAN NEFF: Oh, go on. PATRICK CASALE: Sorry, I'm just- MEGAN NEFF: No, go ahead.  PATRICK CASALE: I was just going to say it's deeply rooted. And, you know, I think having an ND-affirming therapist, that's another part of it, that's another green flag is the acknowledgement of how much energy goes into masking and how challenging it is to really reveal like, what's actually happening beneath the surface. So, I really appreciate that perspective and that ability as well. MEGAN NEFF: Absolutely, absolutely. Okay, so we've talked a bit about like, language and characteristics of the therapist. I'm curious, I get this question a lot, and I've got a few thoughts, but I'm going to put you in the hot seat first. Do you think there's certain therapy modalities that work better for autistic people? PATRICK CASALE: Yeah, I do. I will say what I think doesn't work. But this is, again, I'm always going to defer to you when we're talking anything clinical because that's your jam. I will always admit that I have not done the research and the work that you have done.  And I think for myself and for a lot of autistic folks EMDR, brain spotting, that stuff is really challenging. And I also think CBT is also really really hard, the concrete, like, regimented this is what you do, this is what you do, this is what you do, I think DBT can be supportive. I love IFS, I love parts work.  MEGAN NEFF: Yeah, same. PATRICK CASALE: I think that is so fucking powerful and you can really tap into those special interests with parts work. I had such a hard time accessing it like, visually if you were like, "Imagine this boardroom and your parts are there, and they're like communicating." I'm like, "What? No, like, that does not work." But my therapist knows I love Lord of the Rings, so she's like, "All right, so imagine we're at that scene in the fellowship of the [CROSSTALK 00:35:07]- MEGAN NEFF: That's amazing.  PATRICK CASALE: … where everybody is coming together, and the dwarves, and the Elves, and the wizards, and the hobbits, and who's doing what?" And I'm like, at first, I felt so fucking nerdy. And I was like, "Oh, this is making me so uncomfortable."  But I've really been able to access so many different things when you can drop into that world, and to be able to use your special interests in a way where you can feel more connected to emotions that are happening beneath the surface. I think that has been unbelievably life-changing for me. MEGAN NEFF: Yeah, yeah. I cannot agree more. I love IFS. I love it for autistic people. I will say, I don't know if you're seeing this out on the East Coast, have you heard of plural systems?  PATRICK CASALE: Mm-mm (negative). MEGAN NEFF: It's kind of, oh, gosh, why did I say that? Now I have to try and explain it. So, I would say it's on the DID spectrum, dissociative identity spectrum, when in learning about plural systems what I find is a lot of people who identify as having a plural system, they have more conscious contact with the parts, but it's different than parts work. So, that's the one thing with IFS, I'm like, I love IFS, but then if someone comes in, and they're experiencing, like, they're identified as a we, so people with plural systems often will identify as being plural. And from a affirming lens of like, this isn't something I'm trying to fix about myself, I'm trying to figure out how to integrate these parts. But that's the one thing that I think can lead to some confusion is when you're doing IFS work, but if you're working with a plural system, what the therapist might be conceptualizing and what the person's bringing in, there's going to be a little bit more to navigate there. And I've seen some CEs come out for working with plural systems. It's so new, and it's nothing that's in the DSM yet. Okay, that was a… I'm like rabbit trailing today. PATRICK CASALE: [INDISCERNIBLE 00:37:15] Megan and her clinical work, that's right up the alley, so thank you for that. MEGAN NEFF: But yeah, I'm curious what you said about EMDR. I have wondered about that. I've heard some autistic people talk about that being helpful, but it makes sense to me because it's such an isolated memory you're working with, and our brains are so divergent. So, that actually intuitively makes sense to me. PATRICK CASALE: Almost flooding that happens too with the EMDR. There's a lot of flooding and when you're bringing back that very specific memory, and I've always found that and, you know, this is just anecdotal. So, this is really not evidence or research-based whatsoever. But what I've heard so often is that it's just so hard with the eye movement and constantly like, flooding yourself with memory, and then being able to access. And I think that for myself I shut down immediately. I've tried it a couple of times, but I've also heard about ND-affirming EMDR starting to come to the surface too, but I have not participated in it. I kind of got turned off early on in my life. MEGAN NEFF: Yeah, I've never tried it, I'd be curious. I think I probably would not like the flooding aspect of it. It's so experiential. I think that would be hard for me. PATRICK CASALE: That's the hardest thing I think is the experiential piece. And that's what was hard for me about brain spotting too, I don't know if you've done that, but like- MEGAN NEFF: I haven't. PATRICK CASALE: … I did the brain spotting training and I could not access like, you know, you're doing the practicums, and they're moving, you know, the thing back and forth, find the brain spot, okay? And then like, what are you experiencing? What are you accessing? I'm just like, numb, flat, dissociated, nothing. And when that happens to me in therapy I get so frustrated with myself. MEGAN NEFF: I mean, just you hearing that it makes me think of all the time someone's asked me how I'm feeling and I can't answer like, and all of the situations I've been in where like I'm in a situation and someone's trying to evoke an emotion, especially, growing up religious, I was in that situation a lot. But then also in therapy training, and being like, I feel like I'm supposed to be feeling something right now and I'm not and then I get in my head about that. Yeah, yeah. So, I think that was- PATRICK CASALE: I just [INDISCERNIBLE 00:39:29] I was like, "I want to get through this practicum." Be like, "Yeah, I'm feeling this thing, and like can we fucking move on? This is awful." MEGAN NEFF: Totally, totally. PATRICK CASALE: How about you? Like, what do you think works and what doesn't? So, do you feel like IFS is probably up there? MEGAN NEFF Yeah, I really like IFS for… especially, and I think, for multiple neurodivergent people, like I'll talk a lot about like my ADHD part and my autistic part. And so, I love the language of it. I think it destigmatizes and de-shames because it creates a little bit of distance from parts. So, like, this part of me wants this, this part of me wants this.  So, also, the ability to bring in more complex thinking, which is harder for a lot of us. We are more prone to that rigid thinking. So, I think that provides a concrete way and a visual way, which works really well for the autistic brain to do some complex, nuanced thinking. So, yeah, I love IFS.  Other ones, I do like act for a lot of autistic people, not for everyone, but a lot of people. I responded well to, like, learning act as a therapist, and I use a lot of that sort of mindfulness in my day. It's different than CBT in that you're not trying to change the thoughts, you're changing your relationship to the thoughts. So, I think it honors the complexity and the existential aspect of a lot of our thoughts while helping you to distance from them enough that you can kind of hold on to yourself and ground yourself. So, that's what I typically also think can work well.  And then, I really like interpersonal stuff because we're so often trying to figure out what the other person's thinking, that if you can do that in the room therapeutically, I think it can be really healing. It takes quite a bit of, like, ego strength or psychic strength to be able to do that. So, maybe doing some other work before you do that. But interpersonal therapy or I really like relational psychoanalysis, traditional psychoanalysis. I'm not sure how I feel about that. For autistic people, it might be too much of a blank slate of the therapist.  Relational psychoanalysis is the third wave and the assumption is the therapist and you are always co-creating the reality, and that the therapist is not off the hook. They are part of the dynamic as well. But we get to talk about it, we get to understand it, we get to look at it together with curiosity.  I think that sort of living lab of relationship, can we understand what's happening between the two of us can be so so healing because so many of us have relational trauma and confusion coming into therapy. So, I would say those four relational interpersonal act in IFS and DBT, I think, has some good strategies as well. But those would probably be my favorite ones for us. PATRICK CASALE: I like the relational psychoanalysis. I've actually never heard of that third wave. So, that's pretty cool. I couldn't deal with the blank slate psychoanalysis, like, that was a little challenging for me to be like what the fuck is happening right now? MEGAN NEFF: Yeah, I don't think it would cultivate enough psychological safety in the room to be able to do work because, partly, as a high masker we're always trying to tune to the other to figure out what does that person want me to be? So, with a blank slate, it's like we're flailing. So, if you could talk about it, though, so like my therapist who was relational psychoanalytic, he did hold kind of a blank slate in the beginning because he could tell how badly I was trying to figure out who he was, so I could figure out who to be. But we were able to talk about it, we were able to talk about what was happening around my, like, desire to please him or my desire to adapt to like, you know, be the ideal patient.  So, I think that if the blank slate is there, but it can be talked about, I think it's okay, but if it can't be talked about, if it's like, "Oh, well, what is it bringing up for you that you can't read me?" And if it's always reflected back to… PATRICK CASALE: Yeah, that would surely ensure that I would never come back to that person. I would be like, "Yep, all right, guess I'm done today. In 43 minutes, I'm getting the hell out of here and I'm not coming back, so…" MEGAN NEFF: Yeah.  PATRICK CASALE: What are your thoughts on CBT for autistic folks? MEGAN NEFF: Yeah, I agree with you. I think it's so linear and logical. And our brains tend to be so divergent in context, like high context in the sense that, well, that thought in this context made sense, but it's pulling thoughts out of context to work with them, which just doesn't work for most of us. It does work for some though.  And I think, like, I've worked with some people who are autistic and not autistic, ADHD, who are maybe, like, engineers or coming from a really linear logical background who actually really like it. So, I wouldn't do a blanket slate statement of it's always bad. I do think, in general, it doesn't work well. That said, there's some things I pull from CBT like having a list of common cognitive distortions and just being able to identify like, oh, my brain's doing that right now. Now, I'm going to go in and try to change my thought. But like I'm just mindfully noticing my all-or-nothing thinking filters on right now.  I think that sort of thing can actually be really helpful. But again, that's taking a CBT idea and then using it mindfully versus let's try and change your thought you're having right now, which I just think is really invalidating for a lot of us. PATRICK CASALE: I'm glad that you named that about the folks who are maybe autistic, but not autistic, ADHD, and how if you do find yourself in like, engineering, or software design, or something that is really cognitive heavy, where your brain is just thinking very, very, very rigidly and in linearly, and thinking out these patterns, I think CBT probably makes a lot of sense in that regard. So, I'm really glad you named that. That certainly does not work for me.  MEGAN NEFF: Me either. PATRICK CASALE: Also, in general, like thought stopping to me is fucking mind-boggling. Like, just stop having this thought. It's like, that is infuriating to me. But I agree, like, if you can pick out pieces of all of these theories of modalities, I think they can all be applicable and useful.  And, again, just want to reiterate to everyone listening that none of this is blanket statement stuff. Like, there's always going to be little pieces that work for you. And you may have had great experiences with some of this stuff. And you may have had horrible experiences with some of this stuff. Ultimately, I think it circles back to what you named initially. And it is the rapport with the therapist. Like, if the rapport is there, you're going to be more willing, probably, to try new techniques, and you're probably going to be more open to them. If the rapport is not there, you're going to shut it down.  And I certainly have done that. Like, that person could be the best therapist in the world, but if the connection, and the rapport, and the relationship is non-existent, whatever you're trying to get me to do, or try to do, I am going to not be open-minded to it. I'm probably just going to be like, "Yeah, I'll try it." And again, in my head, I'm never coming back here and I'm done with this, so… MEGAN NEFF: Yeah, yeah, absolutely. I can't remember where I read this or heard it said, but someone talks about how, like, there's more diversity within autism than like, autistic to allistic. I'm not quite capturing what they were saying. But essentially, the idea that, like, autistic people, there's so much diversity and that's partly why someone's like, "What's the best therapy for autistic people?" It's like, well, there's a lot of different kinds of autistic people and what works well for one autistic person might not work well for another.  So, I love how you how you said that of, well, it really depends on the person and their context and comes back to that human relationship. Is this someone that you can have an authentic encounter with? PATRICK CASALE: Yeah, and I think for a lot of you listening, and myself included, and I imagine for you, Megan, like, you're going to have multiple therapists throughout your life, probably. You know, you're going to go through these phases and chapters of healing, and learning, and growth, and transformation, and what you preferred, and liked, and enjoyed in the therapy room five years ago is probably very different than today. And the next therapist that you see will probably be very different than the one you're seeing right now. It just happens. And that's really common to have different phases of your mental health journey.  So, you know, if you're feeling any sort of way about that, I just want to really validate that you're going to have a lot of people in your life who are probably going to come in and out, and some that are going to stay longer than others. MEGAN NEFF: Yeah, absolutely. Should we do our awkward goodbye.  PATRICK CASALE: Well- MEGAN NEFF: I can feel the energy of we're wrapping up. PATRICK CASALE: No, no, no, I'm being kind… I'm like, trying to think about something real, like we've covered a lot of ground, but like, have we talked about what not to look for? Like things where people really pay attention to and kind of acknowledging this is probably not going to be a good fit. I guess it could be everything that is opposite of what we've talked about and what we should look for, which seems pretty easy to state that. But just my thought right now is, those of you who are concerned about, or confused about, or overwhelmed with the process of finding a therapist, there are ND-affirming directories out there, too. MEGAN NEFF: Yeah, I've got several... We'll put them in the show notes, but I've got several on my resource page on my website. And so, if you go to neurodivergentinsights.com, I think /resources and scroll to the middle, I've got like four or five directories. There's even one for the UK, which is awesome. PATRICK CASALE: Yeah, that's awesome. MEGAN NEFF: And they're growing. Like, they're growing daily. And more and more therapists who are neurodivergent are coming out as neurodivergent. So, like, also, I mean, pretty much every neurodivergent therapist right now has a long way list, but there's more of us, and it's easier to find us. PATRICK CASALE: Yeah, that's a great point. I think that for those of you listening, Megan's website has so many great resources and that can be a really helpful way to do that. And if you're not in an urgent crisis, you know, if you find someone who you really want to work with, and they have a waitlist- MEGAN NEFF: Get on. PATRICK CASALE: …I recommend just get on it. You know, you never know how quickly that's going to move and it is worth the wait if you are waiting for someone specifically who really gets it, or who really can help you, or support you through your journey, and validate, and affirm because, otherwise, you're scrolling through Psychology Today, and you don't know who the fuck you're calling most of the time. I mean, it's just like, "I'm going to call the first 20 people I see and then whoever calls me back first is going to be my therapist." And that doesn't always lead to great results for the therapist or for the client. MEGAN NEFF: Yeah, yeah. And one thing, I think autistic people might… I know I would be this way of like, it would feel wrong to be on multiple waitlists because it's a waitlist, I don't know, maybe you're not like that. But so, I like to explicitly tell autistic people, you can be on multiple waitlist, that's actually really normal, and you should be on multiple waitlists. So, if there's a few therapists that you're thinking they might be a good fit for me, it's totally normal to be on multiple waitlists. It's part of why waitlist can go faster because by the time we call someone on the waitlist, maybe they've already found a therapist, often is the case.  PATRICK CASALE: And you're not going to hurt the therapist's feelings by being on multiple waitlists, deciding to go with whoever comes available first. That is absolutely okay. And it's totally normal, it happens all the time, the therapist is not going to get their feelings hurt by that, they're just going to move on to the next person on the waitlist. So, I know a lot of the times we can feel some guilt around stuff like that, but totally part of the process. MEGAN NEFF: Yeah, absolutely.  PATRICK CASALE: Cool. Well, I hope this was helpful for everyone. And we will continue to have conversations around this because I think this is a very important topic for those of you who are looking for support. And again, lots of resources out there and we'll put those in the show notes so you have easy access to them.  And we will plan on seeing you next week. So, we have new episodes coming out all the time on all major platforms and we will see you later, bye.

Listen along as we continue our time through the letter of Galatians. Notes//Quotes: Galatians 2:20-21 - Kim J Reading   “The Messiah” is the locus of Jesus-believers' identity. Calling him “Messiah” indicates both that he is the fulfillment of God's plan for Israel and that he is now the place where, and the means by which, his people live, move, and have their being.” —N.T. Wright   “28 There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. 29 And if you are Christ's, then you are Abraham's offspring, heirs according to promise. (Galatians 3:28&29)   “In one sense this is presumptuous language because the mystery of atonement requires that the death of Christ be unique, unrepeatable, and isolated. The two thieves who were literally crucified with Christ did not bear the sins of the world in their agonizing deaths. On the cross Christ suffered alone forsaken by his friends, his followers, and finally even his Father, dying, as J. Moltmann puts it, “a God-forsaken death for God-forsaken people.” With reference to his substitutionary suffering and vicarious death, only Jesus, and he alone, can be the Substitute and Vicar. And yet—this was Paul's point—the very benefits of Christ's atoning death, including first of all justification, are without effect unless we are identified with Christ in his death and resurrection.” - Timothy George   “Engrafted into the death of Christ, we derive a secret energy from it, as the shoot does from the root.” - John Calvin   “Christianity is not a self-improvement course. We are not called to come and do, but to come and die. For the new life is not self-improvement, but self-denial. We consider our old self “crucified with Christ” and our new self risen with Him to new life. We die to sin and we also die to self-effort, no longer trying to please God by following some set of religious rules and regulations that we are unable to keep. Dying to self, we live by Christ, “trusting” in Him to live His life in and through us.” - Gary Combs   “The “I” who has died to the law no longer lives; Christ, in the person of the Holy Spirit, dwells within, sanctifying our bodies as temples of the Holy Spirit and enabling us to approach the throne of God in prayer…“Therefore, The life I now live in the flesh I live by faith in the Son of God, who loved me, and gave himself for me.” In this fourth thesis Paul describes the modality of the Christian life and again reiterated its objective source in the living Son of God and the love that sent him to the cross…The object of this faith is Jesus Christ, the Son of God, “who loved me and gave himself for me.” This is a rich expression that contains in summary form the whole doctrine of atonement. No impersonal force or cosmic law or external necessity compelled Christ to die. It was the love of God, unmerited, immeasurable, infinite, that sent Jesus to the cross. Not for his own sake but “for me” he endured the rigors of Calvary.” - Timothy George                  Everyone goes away in the end And you could have it all My empire of dirt I will let you down I will make you hurt                                           - Johnny Cash   “Even a weak faith in Jesus is a billion times stronger than a strong faith in anything else.” —Timothy Keller    

The Luminaries series is a collection of interviews with premier thinkers working in the theological academy and the church. In this Luminaries interview, I talk with Dr. H. Paul Santmire, a historian and pastoral scholar in the disciplines of ecological theology, environmental ethics, and Christian liturgy and spirituality. On this episode, Dr. Santmire and I discuss eco-theology, Martin Luther, modern Lutheran theology, Barth and Bonhoeffer, and doing theology from the margins. COUPON CODE: *Use code “SANTMIRE23” for 40% off* Dr. Santmire's Wipf and Stock books, Behold the Lilies (2017), Celebrating Nature by Faith (2020), and EcoActivist Testament (2022): https://wipfandstock.com/search-results/?contributor=h-paul-santmire   PODCAST LINKS: Blog post: [coming soon] Dr. Santmire's website: https://hpaulsantmire.net/ Dr. Santmire's Twitter: https://twitter.com/HPaulSantmire Dr. Santmire's Facebook: https://www.facebook.com/TheRevDrHPaulSantmire Dr. Santmire's Instagram: https://www.instagram.com/hpaulsantmire/ CONNECT: Website: https://wipfandstock.com/ Twitter: https://twitter.com/wipfandstock Facebook: https://www.facebook.com/wipfandstock Instagram: https://www.instagram.com/wipfandstock/   SOURCES MENTIONED: Bonhoeffer, Dietrich. The Cost of Discipleship. ———. Letters and Papers from Prison. Santmire, H. Paul. Behold the Lilies: Jesus and the Contemplation of Nature—A Primer. ———. Celebrating Nature by Faith: Studies in Reformation Theology in an Era of Global Emergency. ———. EcoActivist Testament: Explorations of Faith and Nature for Fellow Travelers. ———. South African Testament: From Personal Encounter to Theological Challenge. ———. The Travail of Nature: The Ambiguous Ecological Promise of Christian Theology. OUTLINE: (01:52) – Orange juice, virgin mary (03:02) – Lutherans (and Luther), Nazis, the Holocaust, Bonhoeffer (10:42) – Studying with Paul Tillich, Heiko Oberman, and Martin Heinecken (14:04) – The influence of Christian liturgy (17:04) – “Behold the lilies” vs. “Consider the lilies” (22:28) – Nature and civilization (26:34) – American Lutheran (eco)theology (31:53) – Jürgen Moltmann (34:12) – Tradition-specific approaches to global issues (38:25) – Karl Barth and theology of nature (46:36) – God and humanity (and nature?) (48:23) – Advice to eco-activists: do nothing for a spell (52:28) – Eco-justice organizations (56:02) – Interracial work in apartheid South Africa (01:00:47) – Theology that starts from the margins

María Soledad del Villar Tagle returns to speak about some of the European roots of Gutiérrez' liberation theology in the French nouvelle théologie movement. David shares the varied responses of two German theologians, Moltmann and Metz, to liberation theology, and concludes with a positive assessment of the compatibility of Catholicism and socialism as well as a refutation of the alleged natural right to private property.  Resources:"The European Roots of A Theology of Liberation: Gustavo Gutiérrez and the Nouvelle Théologie" by María Soledad del Villar Taglehttps://www.academia.edu/81240675/The_European_Roots_of_A_Theology_of_Liberation_Gustavo_Guti%C3%A9rrez_and_the_Nouvelle_Th%C3%A9ologiePhoto of The Crucified God book stained by the blood of the UCA martyr Juan Ramón Moreno, S.J.https://commons.wikimedia.org/wiki/File:M%C3%A1rtires_de_la_UCA_-_Libro_Dios_crucificado_con_sangre_de_Juan_Ram%C3%B3n_Moreno.jpg"Europe and Its Discontents" by Benedict XVIhttps://www.firstthings.com/article/2006/01/europe-and-its-discontentsThe Ideological Weapons of Death: A Theological Critique of Capitalism by Franz J. Hinkelammerthttps://coleccion.uca.edu.sv/files/original/7df4fb5477c141b8c3958d22a493414ae9344dd3.pdfMysterium liberationishttps://www.orbisbooks.com/mysterium-liberationis.htmlMusic:"Los molinos" by Adam Drake and Tom Jenkins"Azure Sky" by Terry Devine-King and Adam DrakeObtained via subscription to Audio Network

The social and political life of the church is in upheaval, as the currents of our polarized culture invade the Christian witness from both within and without. We desperately need a re-centering on the radical work of Jesus, even if this means ceding our securities and curating a holy suspicion of the world's power structures. In this lecture and in his new book, Making Christ Real, Dr. Sam Youngs argues that the ascension of Christ is an untapped resource in this regard, with invigorating implications for both spiritual formation and cultural engagement. Come and hear a new and powerful theological rendering on the meaning of the ascension for our everyday experience in difficult times.Samuel J. Youngs serves as an associate professor of Christian studies at Bryan College, adjunct professor of theology and church history at Richmont Graduate University, and the Dean of the Mission School of Ministry. He completed his PhD under Paul Janz and Oliver Davies at King's College London. His first book, The Way of the Kenotic Christ, was a major English monograph on the Christology of Jürgen Moltmann, and he has published on interreligious topics, theology and psychology, the thought of Martin Luther, the Old Saxon Heliand, natural theology, narrative pedagogy, kenosis, and staurology.Lecture begins at 2:54Q&A begins at 49:10

Acts 4:29-31 (NIV) – [29] Now, Lord, consider their threats and enable your servants to speak your word with great boldness. [30] STRETCH OUT YOUR HAND to heal and perform miraculous signs and wonders through the name of your holy servant Jesus.” [31] After they prayed, the place where they were meeting was shaken. And they were all filled with the Holy Spirit and spoke the word of God boldly. Stretch Out Your Hand to Heal 1. God stretches out His hand to DELIVER. 2. God stretches out His hand in LOVE. 3. God stretches out His hand to GUIDE. “So many of people’s problems come from trying to control things outside of their control, and when they try, the lose control of themselves.” (Drs. Cloud and Townsend) 4. God stretches out His hand to SAVE. 5. God stretches out His hand to CREATE. 6. God stretches out His hand to AVENGE. 7. God stretches out His hand to DISCIPLINE. Matthew 14:29-32 (NKJV) – [29] So He said, “Come.” And when Peter had come down out of the boat, he walked on the water to go to Jesus. [30] But when he saw that the wind was boisterous, he was afraid; and beginning to sink he cried out, saying, “Lord, save me!” [31] And immediately Jesus STRETCHED OUT HIS HAND and caught him, and said to him, “O you of little faith, why did you doubt?” [32] And when they got into the boat, the wind ceased. 8. God stretches out His hand against FEAR. Exodus 9:15-16 (NIV) – [15] For by now I could have STRETCHED OUT MY HAND and struck you and your people with a plague that would have wiped you off the earth. [16] But I have raised you up for this very purpose, that I might show you my power and that my name might be proclaimed in all the earth. 9. God stretches out His hand for a PURPOSE. Isaiah 14:26 (NIV) – [26] This is the plan determined for the whole world; this is the HAND STRETCHED OUT over all nations. [27] For the LORD Almighty has purposed, and who can thwart him? HIS HAND IS STRETCHED OUT, and who can turn it back? 10. God stretches out His hand with a PLAN. Mark 3:3-6 (NIV) – [3] Jesus said to the man with the shriveled hand, “Stand up in front of everyone.” [4] Then Jesus asked [the Pharisees], “Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?” But they remained silent. [5] He looked around at them in anger and, deeply distressed at their stubborn hearts, said to the man, “STRETCH OUT YOUR HAND.” He stretched it out, and his hand was completely restored. [6] Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus. 11. God stretches out His hand to RESTORE. Restore (apokathistemi) [ap-ok-ath-is'-tay-mee] means to restore to a former condition of health; to put back in the original condition. “German theologian Jürgen Moltmann points out that miracles are not an interruption of the natural order but the restoration of the natural order. We are so used to a fallen world that sickness, disease, pain, and death seem natural. In fact, they are the interruption.” (Dane C. Ortlund, Gentle and Lowly) “The restoration of the crippled hand demonstrates the new, superior order of salvation which is present in the coming of Jesus, the dawn of the eschatological time of salvation which restores to the sabbath commandment its profound significance: restoration of human beings in their integrity as part of God's creation.” (Exegetical Dictionary of the NT)

Aye y'all, what's good?! I'm so glad to be back with Season 2 of the Pilgrimage Podcast, and this season opener is a banger! Robert Monson is a Black man who aims to point us all toward softness in a world that is proficient at brutalizing. Knowing this about him, I asked him to speak about his journey of being loved by God and loving God when it hasn't always been easy. These reflections are guided by Jürgen Moltmann's quote: “I know: there is someone waiting for me, who will not give me up, who goes ahead of me, who lifts me up, someone to whom I am important.” Robert has known a lot of suffering and he takes the suffering of the world seriously. We talk about Black Atheism, growing up in Chicagoland, meeting Jesus in college, feeling disillusioned with white evangelicalism, walking the contemplative life, and so much more. Hope y'all enjoy this episode! You can follow Robert's work on these different sites: Twitter - @robertjmonson Substack - Robert posts soft reflections here on God and life, guiding us on an existence that is learning to honor our bodies' calls for rest and breath. https://musingsfromabrokenheart.substack.com/ Black Coffee and Theology Podcast - Robert is a solo host on this podcast and brings on many guests, exploring the multivalent realms of practical theology. https://podcasts.apple.com/us/podcast/black-coffee-and-theology-podcast/id1577198625. Three Black Men Podcast- Robert co-hosts with Sam Gay and Pastor Trey Ferguson, and they look at life and theology from their intersections. Incredible conversations here. https://podcasts.apple.com/us/podcast/three-black-men-theology-culture-and-the-world-around-us/id1535582503 Also Trey and Sam have individual podcasts: Trey's - https://podcasts.apple.com/us/podcast/new-living-treyslation/id1576078435; Sam's - https://podcasts.apple.com/us/podcast/we-gon-talk-about-it/id1620682591 Robert's Tip Jar Robert's Venmo: @Robert-Monson-2 Rober's Cashapp: $RobertMonson My Socials Twitter - @ZeruFitsum Instagram - @zeru_fitsum Substack - https://zeru.substack.com/

Anthropological theory can radically transform our understanding of human experience and offer theologians an introduction to the interdisciplinary nature between anthropology and Christianity. Both sociocultural anthropology and theology have made fundamental contributions to our understanding of human experience and the place of humanity in the world. But can these two disciplines, despite the radical differences that separate them, work together to transform their thinking on these topics?  In Theology and the Anthropology of Christian Life (Oxford UP, 2020), Joel Robbins argues that they can. To make this point, he draws on key theological discussions of atonement, eschatology, interruption, passivity, and judgement to rethink important anthropological debates about such topics as ethical life, radical change, the ways people live in time, agency, gift-giving, and the nature of humanity. The result is both a major reconsideration of important aspects of anthropological theory through theological categories and a series of careful readings of influential theologians such as Moltmann, Pannenberg, Jüngel, and Dalferth informed by rich ethnographic accounts of the lives of Christians from around the world. In conclusion, Robbins draws on contemporary secularism discussions to interrogate anthropology's secular foundations and suggests that the differences between anthropology and theology surrounding this topic can provide a foundation for transformative dialogue between them rather than being an obstacle to it. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India. 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

Anthropological theory can radically transform our understanding of human experience and offer theologians an introduction to the interdisciplinary nature between anthropology and Christianity. Both sociocultural anthropology and theology have made fundamental contributions to our understanding of human experience and the place of humanity in the world. But can these two disciplines, despite the radical differences that separate them, work together to transform their thinking on these topics?  In Theology and the Anthropology of Christian Life (Oxford UP, 2020), Joel Robbins argues that they can. To make this point, he draws on key theological discussions of atonement, eschatology, interruption, passivity, and judgement to rethink important anthropological debates about such topics as ethical life, radical change, the ways people live in time, agency, gift-giving, and the nature of humanity. The result is both a major reconsideration of important aspects of anthropological theory through theological categories and a series of careful readings of influential theologians such as Moltmann, Pannenberg, Jüngel, and Dalferth informed by rich ethnographic accounts of the lives of Christians from around the world. In conclusion, Robbins draws on contemporary secularism discussions to interrogate anthropology's secular foundations and suggests that the differences between anthropology and theology surrounding this topic can provide a foundation for transformative dialogue between them rather than being an obstacle to it. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Hegel was our first family dog, which probably tells you all you need to know about our family. Before that, Hegel was a German philosopher, famously one of the most impenetrable, and yet weirdly influential for all that. In this episode, Dad shines a light in the fog. Don't worry if you come to this topic with nothing but Thesis + Antithesis = Synthesis. I didn't either, but it all made sense in the end. Kind of. Notes: 1. Related Episodes: St. Paul Among the Philosophers, Critical Social Theory 2. See Dad's Divine Simplicity and Divine Complexity; plus, with his colleague Adkins, Rethinking Philosophy and Theology with Deleuze 3. Adkins, Death and Desire in Hegel, Heidegger and Deleuze 4. Hegel, Lectures on the Philosophy of Religion 5. Kojeve, Introduction to the Reading of Hegel 6. O'Regan, The Heterodox Hegel 7. Moltmann, The Crucified God 8. Agamben, The Time That Remains 9. Žižek and Milbank, The Monstrosity of Christ 10. Ayres, Nicaea and its Legacy 11. Małysz, "Hegel's Conception of God and its Application by Isaak Dorner to the Problem of Divine Immutability," Pro Ecclesia XV:4 (2006): 448-471