Podcasts about Reinhold Niebuhr

Week five of Theology for Troublemakers, and we finally got to James Cone — which meant we got to Charlene Sinclair, and I want you to know that the moment Gary introduced her on this call was one of the more moving things we've done in this class. He described her as the student who told Cone she saw something in his early work that nobody else gets — the importance of Fanon to his concept of ontological Blackness — and the way he described the day she defended her dissertation, how he held his one point until the very end so he could announce that this dissertation had explained, like no book ever written, what Fanon actually meant to Cone's thought, tells you everything about who James Cone was as a teacher and who Charlene Sinclair is as a scholar. We started at the beginning: the three moments that produced Black Theology and Black Power — the NCBC manifesto, Detroit burning, and the assassination of King — and why Cone said bottled rage would have killed him if he hadn't written that book. Gary walked us through the satanic nature of whiteness as a theological claim versus a racial one, what ontological Blackness actually meant, and why Cone's sweeping indictment of the Negro church before 1968 was, as Gary put it, seriously flawed even as it produced a towering theology. We got into the womanist challenge — Delores Williams, Katie Cannon, Kelly Brown Douglas arguing there is nothing redeeming in the cross — and why Cone couldn't start writing The Cross and the Lynching Tree until Delores retired and Emily Towns went to Yale; he needed just enough personal distance to think it through. Then Charlene took us somewhere unexpected on Niebuhr: she asked, quietly, whether there wasn't a personal parallel between the Niebuhr brothers and the Cone brothers — Richard the better theologian, Reinhold the extravert who needed the crowd — and Gary spun it out for ten minutes in a way that you could tell he had been sitting with for years and had never said in public. We ended with Caleb's question about what it means for white Christians to actually hear the cry of Black blood, and Charlene answered it by describing her teenage grandson trembling in her arms, his whole body shaking, saying he didn't want to die. That's where the class ended. That's where James Cone's theology begins. If you haven't joined yet, come find us at www.HomebrewedClasses.com — donation-based, including zero. You get Gary's full lecture series, Aaron's supplemental interviews with scholars and organizers, curated readings, discussion guides, and the online community. Last session is next week — social ethics, full circle. And come to Theology Beer Camp, where Gary, Arron, and Cornel West will all be in the same room. You can WATCH the conversation on YouTube Theology Beer Camp 2026 — The God-Podcalypse — hits Kansas City October 8–10, exactly one month before the election⁠⁠. Thirty scholars (Ilia Delio, Cornel West, Diana Butler Bass, Gary Dorrien, and a stack more), thirty God-pods, four post-apocalyptic stages, and the community everyone keeps telling us is the real reason they come back. Come find your people at ⁠⁠⁠Theology Beer Camp ⁠⁠ ONLINE⁠⁠ CLASS - Theology for Troublemakers: Christian Social Ethics from the Margins⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ This 6-week online course, led by Dr. Gary Dorrien and Dr. Aaron Stauffer, recovers the radical tradition of Christian social ethics — from Reverdy Ransom and Reinhold Niebuhr to James Cone and the Welfare Rights Movement — and asks what faithfulness demands of us right now. Weekly lectures, live Q&A conversations, guest lecturers, and an online community included.

Gary Dorrien came to organizing the hard way — canvassing for McGovern in Alma, Michigan in 1972, where people didn't just oppose the candidate, they despised him, and where two doorstep encounters came close enough to violence that he learned the hard way to pair up. He didn't come out of that thinking he'd found his calling. What he found instead was Michael Harrington at a Harvard Divinity School lecture two years later — corduroy jacket, blue work shirt, gently correcting his own introduction — and joined DSOC on the spot. This week's session gave us Gary's full origin story as an organizer: from the McGovern campaign to the Albany years where he co-founded a DSOC chapter, led Central American solidarity work through C-SPACE, and discovered firsthand the cultural chasm between two wings of the left that could barely stand to share a building. Then Aaron took over and introduced three extraordinary guests — Joe Strife,Colleen Wessel-McCoy, and Carolyn Baker — who brought the history of the National Welfare Rights Organization, Beulah Sanders, and the General Baker Institute directly into the room, and turned the question of who should lead into a live theological reckoning. Carolyn did the interview sitting on her mother's childhood porch steps in Dallas, recording oral history from a woman who is still organizing through dementia, which tells you everything you need to know about where this tradition lives and who carries it. If you haven't joined yet, come find us at www.HomebrewedClasses.com — donation-based, including zero. You get Gary's full lecture series, Aaron's supplemental interviews with scholars and organizers, curated readings, discussion guides, and the online community. Next week: James Cone with Charlene Sinclair.  You can WATCH the conversation on YouTube Previous Episodes with Gary or Aaron ⁠the Niebuhr You Thought You Knew⁠ ⁠What Would a New Abolition Be? Gary Dorrien on the Black Social Gospel, Ida B. Wells & Reverdy Ransom⁠ ⁠Social Ethics for This Moment⁠ ⁠What God Do They Worship In There? The Black Social Gospel and the Crisis of American Christianity⁠ ⁠Theological Ethics & Liberal Protestantism⁠ ⁠James Cone and the Emergence of Black Theology⁠ ⁠The Future of Faith & Justice ⁠ ⁠Theology for Action⁠ ⁠The Sacred, The Political, and Why We're All Vulnerable⁠ Come keep thinking with us — ⁠⁠Theology Beer Camp 2026⁠⁠ This is exactly what we will be sitting with at ⁠⁠Theology Beer Camp this October 8–10 in Kansas City⁠⁠. Our theme this year is the God-podcalypse. Cornell West is coming. So are a lot of your favorite theologians and podcasters and six hundred of your soon-to-be-favorite people. We are going to think together about what it means to be a people of faith in catastrophic times — without deodorizing the catastrophe, and without giving despair the last word. Don't wait. → ⁠⁠TheologyBeer.Camp⁠ JOIN ⁠⁠⁠THE CLASS - Theology for Troublemakers: Christian Social Ethics from the Margins⁠⁠⁠⁠⁠⁠⁠⁠⁠ This 6-week online course, led by Dr. Gary Dorrien and Dr. Aaron Stauffer, recovers the radical tradition of Christian social ethics — from Reverdy Ransom and Reinhold Niebuhr to James Cone and the Welfare Rights Movement — and asks what faithfulness demands of us right now. Weekly lectures, live Q&A conversations, guest lecturers, and an online community included.

Miroslav Volf is back, and this time he brought his friend — poet and theologian Christian Wiman — and their book Glimmerings, collection of letters exchanged over years of friendship that moves from the problem of religious language to the hiddenness of God to what it means to trust without being able to specify what you're trusting toward. It's one of the more unusual and quietly devastating books I've read in a while, and the conversation was every bit as good. In it we discuss... The origin of their friendship and the letter exchange that became Glimmerings Why big words like faith, grace, and redemption slip free from meaning — and why that's a theological problem, not just a poetic one Attention, divine agency, and the debate between active receptivity and God's ontological priority Christian writing letters from a hospital room during an experimental bone marrow transplant — and what he felt, and didn't feel, about God's presence The hiddenness of God versus Christ hidden in the faces of non-Christian friends The cross, the resurrection, and why one is visceral and the other remains mostly imagination The risk of faith, William James's mountain climber, and why Wallace Stevens kept pointing toward a further leap The "masters of suspicion" and why intellectual culture rewards doubt more than hope The hard sayings of Jesus — the passages that act like shards of glass, and what it means to park them rather than tame them Where two or three are gathered — and whether that was always a warning about what happens at five hundred You can WATCH the conversation on YouTube Miroslav Volf is the Henry B. Wright Professor of Systematic Theology at Yale Divinity School and founder of the Yale Center for Faith and Culture. Born in Croatia and shaped by the former Yugoslavia, his theology has always been grounded in lived encounter with violence, nationalism, and the misuse of religious language. Previous podcasts with Miroslav Faith in the Public Square in the Era of Trump. When Neighbors Turn on Neighbors Christian Wiman is a poet, essayist, and editor widely regarded as one of the most important American religious writers of his generation. He is the author of My Bright Abyss — a memoir of faith written in the shadow of a rare blood cancer diagnosis — and multiple acclaimed poetry collections. He edited Poetry magazine for a decade and now teaches at the Yale Institute for Sacred Music and Yale Divinity School. Theology Beer Camp 2026 — The God-Podcalypse — hits Kansas City October 8–10, exactly one month before the election. Thirty scholars (Ilia Delio, Cornel West, Diana Butler Bass, Gary Dorrien, and a stack more), thirty God-pods, four post-apocalyptic stages, and the community everyone keeps telling us is the real reason they come back. Come find your people at ⁠Theology Beer Camp ONLINE CLASS - Theology for Troublemakers: Christian Social Ethics from the Margins⁠⁠⁠⁠⁠⁠⁠⁠⁠ This 6-week online course, led by Dr. Gary Dorrien and Dr. Aaron Stauffer, recovers the radical tradition of Christian social ethics — from Reverdy Ransom and Reinhold Niebuhr to James Cone and the Welfare Rights Movement — and asks what faithfulness demands of us right now. Weekly lectures, live Q&A conversations, guest lecturers, and an online community included.

Gary Dorrien is spending six weeks teaching the history of Christian social ethics in America — and this week Aaron and I turned the lens on Gary himself, which he immediately identified as the worst session of the class. What followed was an hour of Gary tracing his own formation from a kid on Union Road in Midland who couldn't stop staring at the crucifix, through graduate school, liberation theology, democratic socialism, and fifty years of theological labor held together by Rauschenbusch's conviction that capitalism has overdeveloped our selfish instincts and shrunk our capacity for public ends. The crucifix, a seven-year-old on railroad tracks, and why the moral influence theory was second nature before Gary knew it was a theory Going to mass every morning at Union Seminary while reading Barth, Tillich, and Niebuhr — and the Jesuit friends who told him he was obviously a Protestant Gustavo Gutiérrez reading Rauschenbusch for the first time and asking why Americans don't talk about this treasure James Loder, a thousand-page manuscript, and the line "maybe you can find the book in here" His love Brenda — and why Gary can say almost nothing else except that his is a story of being saved by love and grace Why Hegel still grips him fifty years later — and why most people only know the wrong Hegel The six interpretive traditions of Hegel and why the theological-metaphysical one is the one most seminaries quietly abandoned William Temple, Whitehead, and why Gary became an Anglican almost entirely on the strength of one book Capitalism is bad for us and a catastrophe for the planet — a blunt response to a pastor whose congregation looks like a list of what capitalism does wherever it lands Purity politics, DSA, AOC, and why ridicule works but isn't good for us The flickering Galilean vision — and why it keeps flickering not despite being wrong but because it's right Previous Episodes with Gary or Aaron the Niebuhr You Thought You Knew What Would a New Abolition Be? Gary Dorrien on the Black Social Gospel, Ida B. Wells & Reverdy Ransom Social Ethics for This Moment What God Do They Worship In There? The Black Social Gospel and the Crisis of American Christianity Theological Ethics & Liberal Protestantism James Cone and the Emergence of Black Theology The Future of Faith & Justice  Theology for Action The Sacred, The Political, and Why We're All Vulnerable Come keep thinking with us — ⁠Theology Beer Camp 2026⁠ This is exactly what we will be sitting with at ⁠Theology Beer Camp this October 8–10 in Kansas City⁠. Our theme this year is the God-podcalypse. Cornell West is coming. So are a lot of your favorite theologians and podcasters and six hundred of your soon-to-be-favorite people. We are going to think together about what it means to be a people of faith in catastrophic times — without deodorizing the catastrophe, and without giving despair the last word. Don't wait. → ⁠TheologyBeer.Camp JOIN ⁠⁠THE CLASS - Theology for Troublemakers: Christian Social Ethics from the Margins⁠⁠⁠⁠⁠⁠⁠⁠ This 6-week online course, led by Dr. Gary Dorrien and Dr. Aaron Stauffer, recovers the radical tradition of Christian social ethics — from Reverdy Ransom and Reinhold Niebuhr to James Cone and the Welfare Rights Movement — and asks what faithfulness demands of us right now. Weekly lectures, live Q&A conversations, guest lecturers, and an online community included.

Cornell West says America is obsessed with problems but denies catastrophe — and the moment you reduce the catastrophic to the problematic, you have already deodorized the discourse, sanitized it, and started looking at the wasteland from the air-conditioned office of upper management. That line has been working on me since I sat with his Gifford Lectures, and this reflection is what came of it. I want to make one claim and trace it through two unlikely conversation partners. The claim is that the resurrection is apocalyptic blues — catastrophe lyrically expressed, the tragic named without evasion, despair stubbornly refused the last word — and that a church which cannot stay in the room with what is true is not capable of the gospel, because the gospel is a blues song. The conversation partners are Cornell, who has been telling us this in technical philosophical language for forty years, and episode three of The Last of Us, "Long, Long Time," where Bill plays Linda Ronstadt on the piano and his voice cracks, and sixteen years of love inside the apocalypse becomes a kind of theology no committee meeting and no strategic plan and no air-conditioned think piece about the future of the church will ever produce. We have routinely skipped past Good Friday to get to Easter because we wanted resurrection to be a problem solved rather than a song sung from inside the wreckage. The blues will not let us. Neither, I suspect, will the moment we are actually living in. Come keep thinking with us — Theology Beer Camp 2026 This is exactly what we will be sitting with at Theology Beer Camp this October 8–10 in Kansas City. Our theme this year is the God-podcalypse. Cornell West is coming. So are a lot of your favorite theologians and podcasters and six hundred of your soon-to-be-favorite people. We are going to think together about what it means to be a people of faith in catastrophic times — without deodorizing the catastrophe, and without giving despair the last word. Early-bird pricing ends April 30. Don't wait. → TheologyBeer.Camp JOIN ⁠⁠THE CLASS - Theology for Troublemakers: Christian Social Ethics from the Margins⁠⁠⁠⁠⁠⁠⁠⁠ This 6-week online course, led by Dr. Gary Dorrien and Dr. Aaron Stauffer, recovers the radical tradition of Christian social ethics — from Reverdy Ransom and Reinhold Niebuhr to James Cone and the Welfare Rights Movement — and asks what faithfulness demands of us right now. Weekly lectures, live Q&A conversations, guest lecturers, and an online community included.

Gary Dorrien is the Niebuhr Chair at Union, and nobody alive can walk you through the whole arc of Reinhold Niebuhr with his range — from the German-American pastor's kid at Elmhurst and Eden, to the Yale divinity student who felt like a country boy among thoroughbreds, to the Detroit preacher at Bethel Church writing articles in 1916 begging German Americans to prove their Americanism months before Wilson took the country into war, to the young professor at Union who felt like an imposter for a decade and overcompensated by ridiculing everyone in sight, to the author of Moral Man and Immoral Society (1932), the bomb that ended the social gospel's fifty-year run and rerouted the entire field of American social ethics overnight. This is the second live Q&A for the Theology for Troublemakers class, and Gary, Aaron Stauffer, and I work through student questions covering the whole trajectory: why Niebuhr still towers over the field; what H. Richard's devastating private letter did to his brother's theology; how he metabolized Augustine into Christian realism in the Gifford Lectures that became Nature and Destiny; why Children of Light and Children of Darkness (1944) is the road not taken; and how Niebuhr drifted into establishment Democratic Party machinery with no emotional drama at all — the one transition he made smoothly, and arguably the one that cost the most. Plus the neocons who stole him, William Cavanaugh calling Gary a heretic at AAR in Montreal, Ron Stone tearing up when he says "saint," and the legendary Claremont nickname Five-Beer Barthian. Gary and Aaron are both coming to Theology Beer Camp in Kansas City in October. The class lives at homebrewedclasses.com. JOIN ⁠THE CLASS - Theology for Troublemakers: Christian Social Ethics from the Margins⁠⁠⁠⁠⁠⁠⁠ This 6-week online course, led by Dr. Gary Dorrien and Dr. Aaron Stauffer, recovers the radical tradition of Christian social ethics — from Reverdy Ransom and Reinhold Niebuhr to James Cone and the Welfare Rights Movement — and asks what faithfulness demands of us right now. Weekly lectures, live Q&A conversations, guest lecturers, and an online community included.

There is a habit in Western theology so old it feels like air: imagining God as the supreme instance of coercive power — the divine despot whose omnipotence is measured by the capacity to override whatever resists. Whitehead called this the deep idolatry, and we would rather work like cross-builders than cross-bearers because of it. This essay argues that nonviolence is not a secondary ethical application of Christian faith, a political strategy, or a counsel of perfection for those with the luxury to afford it. Nonviolence is a metaphysical revelation — a disclosure of the actual structure of divine agency in the world, worked out across the long history of the cosmos and concentrated in the particular life of a first-century Jewish peasant. The power made perfect in weakness is not an exception to how the universe works. It is the deepest account of how the universe works. I am writing as someone who has done the cross-building too, and this is my attempt to name what is at stake when we make that choice, and what becomes possible when we stop. This audio essay is the kind of theology you will find at Process This — my Substack. You the join 75k+ subscribers and get them all delievered to your inbox. This lecture was sponsored by Humanitas, the Anabaptist Mennonite Centre at Trinity Western University. I was honored by the invitation, and the three days I spent with students and faculty were some of the best conversations I've had this year. My thanks to Dr. Myron Penner, who runs the Centre, and to Dr. Shannon Parrott and Dr. Jesse Nickel for their responses to the lecture — responses that sharpened the argument in real time. And to the Canadian podcast listeners who came out after the talk: you made the trip. ONLINE CLASS - Theology for Troublemakers: Christian Social Ethics from the Margins⁠⁠⁠⁠⁠⁠ The injustices we face are immense — but they are not unique. Previous generations confronted the same powers with theological conviction and strategic brilliance. The question is whether we'll learn from them. This 6-week online course, led by Dr. Gary Dorrien and Dr. Aaron Stauffer, recovers the radical tradition of Christian social ethics — from Reverdy Ransom and Reinhold Niebuhr to James Cone and the Welfare Rights Movement — and asks what faithfulness demands of us right now. Weekly lectures, live Q&A conversations, guest lecturers, and an online community included.

This is the first live Q&A for Theology for Troublemakers — the class Gary Dorrien, Aaron Stoffer, and I have been building for exactly this moment — and if the questions that came in after the first lecture are any indication, we've got a room full of people who came ready to learn. Gary is the Reinhold Niebuhr Chair at Union Seminary and has written more books and supervised more PhDs on the history of Christian social ethics in America than anyone alive. When Aaron said we could get Gary to join I was thrilled! This session covered the ground the first lecture opened up: what the social gospel actually was and why it took forty years to get its name (Walter Rauschenbusch held out until 1917, and even then conceded reluctantly), what social crises made the movement urgent, and why the Black social gospel is — as Gary puts it without hesitation — the better side of it. We went deep on the moral formation of Ida B. Wells and Reverdy Ransom: Wells going to four or five church services on a Sunday, working through her own rage at the Eliza Woods lynching before she could write about it, and eventually being burned out of Memphis for telling the truth about what lynching was actually about. Ransom, Harriet's son, clawing his way toward education in an Ohio that barely saw him, discovering socialist thought through George Herron's underlined pages, hiding his theological liberalism from bishops for years. We talked about the organizing question — why Frederick Douglass was wrong about race-specific organizations, why the Afro-American League and Council kept collapsing, why Booker T. Washington was the most famous living American in 1900 and used every bit of that power to undermine protest organizations, and what finally made the NAACP stick. And we ended with Ransom's late-life declaration that Africans and their descendants are the last spiritual reserves of humanity — part resignation, part prophecy, entirely worth sitting with. Next week: Reinhold Niebuhr. Gary's lecture is already on the resource page. If you haven't joined yet, come find us at www.HomebrewedClasses.com — it's donation-based, including zero. You'll get access to Gary's full lecture series tracing the history of Christian social ethics in America, Aaron's bonus interviews with leading scholars and activists, curated readings, discussion guides for small groups, and the online community. This is the class for right now. JOIN THE CLASS - Theology for Troublemakers: Christian Social Ethics from the Margins⁠⁠⁠⁠⁠⁠ This 6-week online course, led by Dr. Gary Dorrien and Dr. Aaron Stauffer, recovers the radical tradition of Christian social ethics — from Reverdy Ransom and Reinhold Niebuhr to James Cone and the Welfare Rights Movement — and asks what faithfulness demands of us right now. Weekly lectures, live Q&A conversations, guest lecturers, and an online community included.

So many clergy members and theology nerds messaged me after JD Vance told the Pope to dial back the theology talk that I had no choice — I called my friend Kevin Carnahan, co-editor of the Journal of the Society of Christian Ethics and author of an extremely technical book on just war theory that he will tell you not to read. Kevin teaches at Central Methodist University in Missouri and he showed up having apparently thought about all of this in serious depth while the rest of us were just screaming into the void. What followed was one of the best episodes we've done. We traced the actual history of just war theory from Aquinas through John XXIII's Pacem in Terris— which moved the Catholic Church so close to pacifism in practice that nearly no war could satisfy its criteria — through the moment nuclear weapons broke the entire framework, through drone warfare and AI targeting that's broken it further, and right up to a Trump administration that dismantled the actual government office dedicated to minimizing civilian harm and then had the audacity to invoke just war theory as a fig leaf. Kevin's read on the papal conflict: the Pope knows exactly what he's doing and is faithfully representing a tradition that JD Vance passed through on Peter Thiel's E-Z Pass lane. We also got into the three streams of Protestant ethics on war — peace churches, just war thinkers, and crusaders — why Hegseth fits cleanly into the crusader category, why Trump fits none of them, why the Lord of the Rings is the best undergraduate ethics text available, and what Bonhoeffer's prayer for his own country's defeat sounds like in 2026. Tripp eventually brought up Tolkien. Bo noted it took an hour and eleven minutes. Bonhoeffer was invoked. John Cobb got in at the end. The trifecta complete. For those regular Homebrewed Christianity listeners, this is an episode of another weekly podcast ⁠Theology Nerd Throwdown ⁠that I do with Bo Sanders and our (nonviolent) army of theology nerds in the chat. If you enjoy it,⁠ subscribe to the TNT feed⁠ and feel the lure to join live most Friday mornings.  ⁠⁠You can WATCH the conversation on YouTube⁠⁠ Kevin Carnahan is Professor of Philosophy and Religion at Central Methodist University in Fayette, Missouri.

It's Ruining Dinner with Diana Butler Bass on Tax day! Also, apparently, the day the Vice President told the Pope to stop doing theology. Diana Butler Bass joined me for what was supposed to be a casual religion news roundup and turned into something I didn't entirely expect — a full-on church history seminar about what happens when empire tries to silence the gospel and why it never actually works. We started where everyone started this week: JD Vance, a newly minted Catholic who received what sounds like the Peter Thiel E-Z Pass lane through RCIA, publicly suggesting that the Pope — the Pope — should think more carefully before opining about theology. The same Pope who then responded to a Pentagon threat referencing the Avignon papacy by giving an even stronger anti-war speech. We talked about Trump's Easter posts, the Jesus meme, the "I thought I was a doctor" explanation, and the remarkable spectacle of evangelicals — evangelicals — saying the president might be demon-possessed. But Diana being Diana, she kept pulling the historical threads, and we ended up somewhere genuinely useful: the long story of how American Christianity split the sacred from the secular, why that split is breaking down, what it means for a congregation trying to figure out what to do with the 250th anniversary of a nation that's currently threatening popes and bombing people on Easter Sunday, and why Whitehead's image of the flickering Galilean vision might be the most honest thing you can say right now about where hope lives. We didn't ruin anything. The ruining is, as Diana noted, already adequately covered. Want to hangout with us in person?! ⁠⁠Join 600+ Listeners, 30 theologians, & 30 God-Pods at Theology Beer Camp 2026 this October 8-10 in Kansas City!⁠⁠⁠⁠ This conversation was originally for our Substack members, but we're sharing a portion with all of you – join us at The Process This or The Cottage to catch future episodes live!  Diana Butler Bass, Ph.D., is an award-winning author, popular speaker, inspiring preacher, and one of America's most trusted commentators on religion and contemporary spirituality. a Few Previous Episodes with Diana & Tripp How the Lectionary Kept Me Christian Two Books, One Night: Finding Beauty in What We Can't Control Religious Liberty & Violence – Unpacking the First 100 Days of Trump 2.0 The Interlocking Crises of Religion & Democracy Faith in a Toxic Public Square The Resurrection of Jesus 2024: The Sequel The Christology Ladder The Indictment Edition of Ruining Dinner American Saints in a Cynical Age ⁠You can WATCH the conversation on YouTube⁠ ⁠⁠⁠⁠UPCOMING ONLINE CLASS - Theology for Troublemakers: Christian Social Ethics from the Margins⁠⁠⁠⁠⁠ The injustices we face are immense — but they are not unique. Previous generations confronted the same powers with theological conviction and strategic brilliance. The question is whether we'll learn from them. This 6-week online course, led by Dr. Gary Dorrien and Dr. Aaron Stauffer, recovers the radical tradition of Christian social ethics — from Reverdy Ransom and Reinhold Niebuhr to James Cone and the Welfare Rights Movement — and asks what faithfulness demands of us right now. Weekly lectures, live Q&A conversations, guest lecturers, and an online community included.

I've been wearing glasses since seventh grade, when I discovered mid-car-ride that the rest of my family could actually read a license plate and I had no idea that was something people could do. When the optometrist put corrective lenses in front of my eyes for the first time, I gasped. That's the image I keep coming back to when I think about what happens when a philosophy filters out whole categories of human experience — not maliciously, just structurally, the way astigmatism works. You adapt so well to what you're missing that you don't know you're missing it. This essay is about that. It started with a conversation I witnessed between Philip Clayton and Dan Dennett — two brilliant philosophers, one coffee shop moment, and a question that stopped everything: where in a purely physical universe does "mattering" actually live? It moved through two more conversations in an Edinburgh coffee shop a week apart — one with a theologian who could defend every doctrine but couldn't explain why holding his newborn made him weep, and one with an evolutionary biologist who could describe the neurochemistry of her daughter's depression but couldn't answer the question her daughter was actually asking. Both were half-blind in the same direction, just from opposite sides. What I'm after here is coherence. Whitehead's test, Griffin's challenge, Clayton's emergence framework — the claim that a philosophy failing to account for time, causation, moral urgency, beauty, consciousness, or the felt reality of love isn't humble or rigorous. It's just incomplete. And the good news is that correcting for both eyes doesn't require abandoning science or embracing magic. It requires something harder: sitting with the full weight of human experience and refusing to explain any of it away. You can read this essay and find plenty of others on my Substack, Process This. ⁠Join 600+ Listeners, 30 theologians, & 30 God-Pods at Theology Beer Camp 2026 this October 8-10 in Kansas City!⁠⁠ ⁠⁠⁠UPCOMING ONLINE CLASS - Theology for Troublemakers: Christian Social Ethics from the Margins⁠⁠⁠⁠ The injustices we face are immense — but they are not unique. Previous generations confronted the same powers with theological conviction and strategic brilliance. The question is whether we'll learn from them. This 6-week online course, led by Dr. Gary Dorrien and Dr. Aaron Stauffer, recovers the radical tradition of Christian social ethics — from Reverdy Ransom and Reinhold Niebuhr to James Cone and the Welfare Rights Movement — and asks what faithfulness demands of us right now. Weekly lectures, live Q&A conversations, guest lecturers, and an online community included.

This one is a preview of something I've been wanting to do for a long time — a class on the history of Christian social ethics that's actually useful for the moment we're in. Cornell West calls Gary Dorrien the greatest living Christian social ethicist, and after spending any amount of time with him, you understand why. Gary and Aaron Stoffer joined me to give people a taste of what's coming in Theology for Troublemakers, and what they gave us was a genuine history lesson that landed like a live wire. We started with Gary's own formation — a rural Michigan kid who never took a school book home until second semester senior year, who walked into a Catholic church and couldn't stop staring at the figure on the cross, who read a biography of King in ninth grade three times and went looking for the theologians King mentioned in the public library and found none of them. That kid became one of the most important social ethicists of our time. From there we moved into Norman Thomas's warning — that American populism always surges toward a dictator who scapegoats the vulnerable — and what the left's recurring failure to build cross-racial, multi-issue coalitions has to do with where we are now. Gary named the nineties as the most demoralizing decade of his life: TINA, triangulation, NAFTA, three-strikes, welfare gutted, and a Democratic Party that treated its progressive base as something to prove it could overcome. He was not gentle about Clinton, or Obama, or the way purity politics has consistently kneecapped the left's ability to organize. He was hopeful, carefully, about cooperatives, about DSA's organizing culture in New York, and about the strange opening the current moment creates for public theology. The class runs the whole history — from the Black Social Gospel and the new abolitionists to the Christian realists to Yoder and Dorothy Day — and Aaron frames it all in terms of what congregations can actually do with it. Go to homebrewclasses.com. This is the class for right now. You can WATCH the conversation on YouTube⁠⁠ ⁠⁠⁠UPCOMING ONLINE CLASS - Theology for Troublemakers: Christian Social Ethics from the Margins⁠⁠⁠⁠ The injustices we face are immense — but they are not unique. Previous generations confronted the same powers with theological conviction and strategic brilliance. The question is whether we'll learn from them. This 6-week online course, led by Dr. Gary Dorrien and Dr. Aaron Stauffer, recovers the radical tradition of Christian social ethics — from Reverdy Ransom and Reinhold Niebuhr to James Cone and the Welfare Rights Movement — and asks what faithfulness demands of us right now. Weekly lectures, live Q&A conversations, guest lecturers, and an online community included.

Okay, I genuinely don't know how many times Tom Oord has been on this podcasttwenty plus times, but this one felt different, because Tom has officially done the thing: he wrote a Systematic Theology of Love, Volume One, which is also his 50th book, which means his wife has had to endure approximately 50 different versions of "another love book." We dug into what makes this project unusual — a progressive, open relational systematic theology organized around love as its orienting concept, built on abductive reasoning rather than deductive certainty, which turns out to matter a lot when the thing you're centering is inherently vulnerable, risky, and relational. Tom walked us through his claim that God is a universal spirit who is genuinely material without having a localized body, why he's done with creatio ex nihilo and what his very Latin replacement actually means, the distinction between animate organisms and inanimate aggregates (rocks, it turns out, are great for explaining panpsychism), and why he's invented a new word — Gino-Theology — to talk about God as a dynamic becoming rather than a static being. We also covered why he thinks Whitehead solved both the problem of evil and the problem of good, what he's planning for Volume Two around Christology and divine hiddenness, and ended up somewhere around the enchantment of the universe. The chat had 140 people. Tom's substack has chapters. And Volume Two starts in the fall — get in early. You can WATCH the conversation on YouTube⁠ ⁠Join 600+ Listeners, 30 theologians, & 30 God-Pods at Theology Beer Camp 2026 this October 8-10 in Kansas City!⁠ ⁠⁠UPCOMING ONLINE CLASS - Theology for Troublemakers: Christian Social Ethics from the Margins⁠⁠⁠ The injustices we face are immense — but they are not unique. Previous generations confronted the same powers with theological conviction and strategic brilliance. The question is whether we'll learn from them. This 6-week online course, led by Dr. Gary Dorrien and Dr. Aaron Stauffer, recovers the radical tradition of Christian social ethics — from Reverdy Ransom and Reinhold Niebuhr to James Cone and the Welfare Rights Movement — and asks what faithfulness demands of us right now. Weekly lectures, live Q&A conversations, guest lecturers, and an online community included.

Philip Clayton has been one of the most important conversation partners in my theological life — we literally worked out some of this stuff together at Claremont — so sitting down with him to trace the whole architecture of his thought from the beginning felt less like an interview and more like a reunion at the whiteboard. We started where Philip started: the secular believer, that figure he described in his Yale dissertation who carries doubt not as a problem to be solved before the real theology begins, but as the very medium through which faith moves. From there we mapped his six-level structure for how beliefs actually work — spoiler: about five percent of what Christians believe falls into the "demonstrably true" category, and the rest is a lot more interesting and honest than most of us admit. Philip walked us through what he learned from Pannenberg about doctrine as hypothesis, the racetrack-and-motorcycle story behind his concept of theological "traction," and why the shift from reductionism to emergence in contemporary science matters so much for anyone trying to think seriously about God and the world. We got into panentheism — why it's more compelling than classical theism, what it means for divine action, and how a Korean doctoral student's research on comfort women completely changed the way Philip thinks about where God shows up in the world. By the end, we were talking about what he calls a new architecture for Christian doctrine: not a final set of answers, but a set of questions a follower of Jesus simply has no choice but to keep returning to. This one is the long game. Pour something good. You can WATCH the conversation on YouTube Join 600+ Listeners, 30 theologians, & 30 God-Pods at Theology Beer Camp 2026 this October 8-10 in Kansas City! ⁠UPCOMING ONLINE CLASS - Theology for Troublemakers: Christian Social Ethics from the Margins⁠⁠ The injustices we face are immense — but they are not unique. Previous generations confronted the same powers with theological conviction and strategic brilliance. The question is whether we'll learn from them. This 6-week online course, led by Dr. Gary Dorrien and Dr. Aaron Stauffer, recovers the radical tradition of Christian social ethics — from Reverdy Ransom and Reinhold Niebuhr to James Cone and the Welfare Rights Movement — and asks what faithfulness demands of us right now. Weekly lectures, live Q&A conversations, guest lecturers, and an online community included.

In this episode, theologian and historian Gary Dorrien opens Theology for Troublemakers by recovering two of the most important — and most forgotten — figures in American Christianity: Ida B. Wells and Reverdy Ransom. Dorrien traces the birth of the Black social gospel out of one excruciating question: what would a new abolition be? From Wells's explosive anti-lynching journalism and her landmark pamphlet Southern Horrors, to Ransom's vision of a cooperative commonwealth and his decades of prophetic ministry inside a church that kept trying to expel him, this lecture shows that the roots of liberation theology run far deeper than the 1960s — and that the tradition's most radical voices were being erased even as they were still speaking. If you want to go deeper, Gary Dorrien is teaching a full six-week course alongside Aaron Staufer and Tripp Fuller — covering Niebuhr, James Cone, the Welfare Rights Movement, and the challenge of Christian nationalism today. It's donation-based, including $0. Join us at HomebrewedClasses.com. You can WATCH the lecture and slides here. UPCOMING ONLINE CLASS - Theology for Troublemakers: Christian Social Ethics from the Margins⁠ The injustices we face are immense — but they are not unique. Previous generations confronted the same powers with theological conviction and strategic brilliance. The question is whether we'll learn from them. This 6-week online course, led by Dr. Gary Dorrien and Dr. Aaron Stauffer, recovers the radical tradition of Christian social ethics — from Reverdy Ransom and Reinhold Niebuhr to James Cone and the Welfare Rights Movement — and asks what faithfulness demands of us right now. Weekly lectures, live Q&A conversations, guest lecturers, and an online community included.

In this final Q&A for our Jesus of Galilee series, I sat down with Dom Crosson to connect the dots between the hills of Galilee and the high-stakes political drama of Passion Week. We dove deep into how Jesus invited us away from the "apocalyptic delusion" of waiting for God to intervene and toward a participatory eschatology where we actually collaborate with the Divine. From unmasking the "asotopic fallacy" of biblical literalism to reimagining the resurrection as a collective human exit from imperial normalcy rather than a solo miracle, Dom reminds us that the Kingdom isn't a future escape but a present, distributive justice. We even got real about the "escalatory violence" of our own time, discussing what it looks like for faith communities to embody nonviolent resistance while war rages in Iran. It's a heavy, holy, and deeply subversive conversation to carry with you into Easter. If you want to hear all four lectures behind these Q&As and send in your own questions for our final session, head over to ⁠crossanclass.com⁠ — you can join for whatever you can give, including zero. You can WATCH the conversation on YouTube Join 600+ Listeners, 30 theologians, & 30 God-Pods at Theology Beer Camp 2026 this October 8-10 in Kansas City! UPCOMING ONLINE CLASS - Theology for Troublemakers: Christian Social Ethics from the Margins⁠ The injustices we face are immense — but they are not unique. Previous generations confronted the same powers with theological conviction and strategic brilliance. The question is whether we'll learn from them. This 6-week online course, led by Dr. Gary Dorrien and Dr. Aaron Stauffer, recovers the radical tradition of Christian social ethics — from Reverdy Ransom and Reinhold Niebuhr to James Cone and the Welfare Rights Movement — and asks what faithfulness demands of us right now. Weekly lectures, live Q&A conversations, guest lecturers, and an online community included.

Most people are familiar with “The Serenity Prayer”.  This prayer was actually written by the American theologian Reinhold Niebuhr (1892–1971).  The long version is seldom spoken of and it is much more what you would expect from a truly religious prayer.  You can learn more about that if it interests you here. The version most know, the one on necklaces, coffee cups and used in many 12 step programs is very simple and yet very profound, even for those like myself or are non religious people, is simply states… God grant me the serenity to accept the things I cannot … Continue reading →

The Power of Positive Thinking promised liberation from feelings of inferiority and self-doubt. But did it simply deliver us a new set of demands and anxieties to adhere to? We often consider positive thinking as a beneficial mindset that enhances performance in sports and other activities. However, it is more than just a description of a possible behaviour. It is also the title of a 1952 book by Norman Vincent Peale. The Power of Positive Thinking builds on the New Thought movement that emerged in the 1800s. It had been a response to the effects of Calvinistic Christianity on the health and well-being of Puritanical America. Donald Trump attended Peale’s Marble Collegiate Church as a child. He admired Peale’s robust, businesslike approach to Christianity. The engaging sermons lent a sense of cosmic legitimacy to his family’s brand of hyper-individualistic capitalism. https://youtu.be/hpqbMQj7bEQ The Next Stop on the Magical Thinking Tour This episode of The Gentle Rebel Podcast is part of my meandering journey exploring the history of self-help. The Power of Positive Thinking is a valuable piece of the larger puzzle. It provides a clear context for the foundational role of American Christianity in a multi-billion-dollar industry. The book faced criticism when it was published. Leaders in the Methodist church described Peale’s followers as a cult that had ceased worshipping Christ and started worshipping success. Reinhold Niebuhr, author of the Serenity Prayer, said Peale’s teachings “corrupted” the Christian gospel. He argued Peale’s message was harmful to people. On the one hand, making them feel good, while on the other hand, stopping them from seeing and confronting the real issues at the heart of their struggles. In this episode, I refer to Barbara Ehrenreich’s 2009 book, Brightsided. Ehrenreich did an excellent job contextualising the book and outlining the history of Positive Thinking and its foundations in New Thought. The Calvinist Inheritance Positive thinking emerged from New Thought. This movement was in part a reaction to the dominance of Puritanical Calvinism in the formation of the United States. Predestination meant followers were subjected to a socially enforced depression. This centred on the limited number of seats in Heaven, which have already been allocated to those God has elected. This mindset could be said to have helped the Puritans survive the harsh conditions of the New World. At the same time, they struggled to endure the psychological demands of their own religious beliefs. The doctrine’s focus on sin, election, and damnation fostered chronic anxiety about one’s salvation, often involving severe inner terror and accompanying physical ailments. The Arrival of New Thought New Thought emerged as a response to religious melancholy, physical symptoms of despair, and the fear of eternal damnation. It proposed a new perspective on illness, viewing it as a disruption in the otherwise perfect and benevolent Mind that links all things in the universe. Although New Thought approaches to healing were ineffective against the infectious diseases devastating America at the time, they appeared to have a positive effect on those suffering from neurosthenia caused by religious depression. Mary Baker Eddy was one of Phineas Quimby’s patients. After Quimby’s death, Eddy founded Christian Science, transforming New Thought into an established religion. She taught that there is no material world, only Thought, Mind, Spirit, Goodness, Love, or, “Supply.” Illness and struggle are, therefore, temporary delusions of the mind rather than real material conditions. New Thought had cured the ailment of Calvinism and the “morbidness” linked to “the old hell-fire theology.” A new era was born, in which people were encouraged to utilise the universe as an answer to prayer and a grantor of wishes. What Remained But the transition from Calvinism to New Thought wasn’t clean. Ehrenreich suggests that Positive Thinking has retained some of Calvinism’s more harmful traits. Or perhaps we have reverted to it. There is a harsh, judgmental attitude that echoes the old religion’s condemnation of sin. Our preoccupation with productivity, hustle, self-optimisation, and personal performance carries more than a hint of the Calvinistic framework that historically tormented its adherents. This shift involves transforming a judgmental God from an external entity into an internal one, residing within us as part of ourselves. It fosters a constant sense of needing to do more to be worthy or valued. It is always striving to find an indefinable sense of well-being by improving, optimising, and controlling, as it micromanages increasingly smaller details of life, in the hope of achieving freedom, happiness, and salvation or healing. Splitting Ourselves in Two Positive Thinking splits us into two; a self to work on, and a self to do the work. We’ve all seen the ‘rules,’ worksheets, self-evaluation forms, and exercises offered in the positive-thinking literature. And our language reflects the internal division between the one who wants to change and the one who refuses to obey the rules. Peale identified the greatest illness of the twentieth century as the “inferiority complex.” With this, the enemy is within. It is us. Or at least, our thoughts. We modify ourselves through monitoring and correction until we reach conditioned automation. Unfortunately for Peale, he observed that reprogramming needs to be repeated frequently because humans tend to revert to negative thinking rather than maintain a positive mindset. This, however, works in favour of the self-help industry, which has endured for so long with many nearly identical books and programmes that repackage the same ideas with new metaphors and promises. When we believe an unsolvable problem can be solved, those promising to solve it have themselves a magic money tree. The Proliferation of The Self-Help Industry Norman Vincent Peale recognised the potential of Positive Thinking in corporate America. With an ever-expanding white-collar workforce, he observed that the most crucial aspect was the work done on oneself to be more acceptable and likeable to employers, clients, coworkers, and potential customers. Positive thinking was not merely a comfort for the anxious or a remedy for psychosomatic distress. It became a societal obligation, managed and mediated with great control. And, as we will see in the next part, this began to influence the psychological well-being of those in societies where the self-help and personal development industry was booming. We will also examine how Peale instrumentalised Christianity as a tool for personal ambition and material success. If you find these self-help explorations interesting and would like to chat about them with me and others, join us in The Haven. Meet other people working through their relationship with this stuff and to chat about ways we might move beyond some of the hooks and habits that trap us.

Okay, so confession: my kids had just gone to bed when we started this one, and honestly, the timing felt about right — because this conversation with Jarrod McKenna is the kind of thing you need to sit with after the noise dies down. Jarrod is an Australian activist, peacemaker, and theologian who's been doing this work since he got arrested at a US military base in the middle of the Australian desert back in 2002 — and the wild thing is, the world looks eerily similar now. We talked about what it actually means to follow a nonviolent Messiah when your government just joined a war you didn't vote for, how prayer isn't an escape hatch but a way of composting all the grief and rage so you can actually be useful, and why the just war tradition — which most Christians cheerfully ignore — would rule out basically everything happening right now. We got into the Black church's tradition of Christian socialism, why the megachurch model accidentally trained people to accept autocracy, and how base communities might be the most subversive thing you can plant in the shell of the old world. We also wandered into eschatology, Harry Potter, the Counting Crows, and whether God has been patient enough with this whole experiment for 13 billion years, that maybe we should take a deep breath. It's a lot — in the best way. Join 600+ Listeners, 30 theologians, & 30 God-Pods at Theology Beer Camp 2026 this October 8-10 in Kansas City! Australian peace award-winning pastor Jarrod McKenna has been described by Civil Rights legend Rev. Jim Lawson as 'an expert in nonviolent social change'. With over 20 years of experience in pastoral ministry and at the leading edge of climate justice, refugee rights, and nonviolent social change, Jarrod has seen his work featured internationally on the BBC, Al Jazeera, ABC, and The Guardian. Co-host of the InVerse and 'Good on Wood' podcasts, Jarrod pastors at Steeple Church (Melbourne) and Table in the Trees (Perth). He lives in the Perth hills on Whadjuk Noongar Boodja with his beloved, Kat, and their four sons. UPCOMING ONLINE CLASS - Theology for Troublemakers: Christian Social Ethics from the Margins The injustices we face are immense — but they are not unique. Previous generations confronted the same powers with theological conviction and strategic brilliance. The question is whether we'll learn from them. This 6-week online course, led by Dr. Gary Dorrien and Dr. Aaron Stauffer, recovers the radical tradition of Christian social ethics — from Reverdy Ransom and Reinhold Niebuhr to James Cone and the Welfare Rights Movement — and asks what faithfulness demands of us right now. Weekly lectures, live Q&A conversations, guest lecturers, and an online community included.

What is the sin in Sinners? — and then four of the most brilliant theologians working today spent an hour doing what great theologians do: they cracked the whole thing open. Set in 1932 Mississippi and layered with blues, hoodoo, vampires, and Black survival, Ryan Coogler's film turns out to be a theological event, and this conversation treats it like one. Adam Clark names white supremacy as the film's central sin — parasitic, predatory, embodied in white vampires who can only survive by consuming Black vitality. Kelly Brown Douglas traces the deep dialectic between the blues and the Black church, and how the juke joint functions as a kind of invisible institution keeping Black faith alive from the underside. Juan Floyd-Thomas goes deep on conjure, Papa Legba, and why Sammy at the crossroads isn't just a blues musician but a gateway between the living and the dead. And Stacey Floyd-Thomas brings the womanist lens that names what the film itself only partially names: the women are the most spiritually powerful figures in the story, and they pay the highest price. By the end, someone looks around the room and says what a lot of us were thinking — Theology Beer Camp is a hush harbor. This is one of the most popular sessions from camp this year, and after you listen, you'll understand why. Join 600+ Listeners, 30 theologians, & 30 God-Pods at Theology Beer Camp 2026 this October 8-10 in Kansas City! Panel Members Kelly Brown Douglas is Visiting Professor of Theology at Harvard Divinity School and Canon Theologian at Washington National Cathedral. Juan Floyd-Thomas is Associate Professor of African American Religious History at Vanderbilt Divinity School, where he teaches Black religion, race, religion, and film. Stacey Floyd-Thomas is the Carpenter Professor of Ethics and Society and Chair of African American Studies at Vanderbilt Divinity School. Adam Clark is Professor of Theology and Director of Civic Engagement at Xavier University. Will Rose is the co-host of Systematic Geekology, a podcast exploring theology and pop culture for people who geek out on the deeper things. UPCOMING ONLINE CLASS - Theology for Troublemakers: Christian Social Ethics from the Margins⁠ The injustices we face are immense — but they are not unique. Previous generations confronted the same powers with theological conviction and strategic brilliance. The question is whether we'll learn from them. This 6-week online course, led by Dr. Gary Dorrien and Dr. Aaron Stauffer, recovers the radical tradition of Christian social ethics — from Reverdy Ransom and Reinhold Niebuhr to James Cone and the Welfare Rights Movement — and asks what faithfulness demands of us right now. Weekly lectures, live Q&A conversations, guest lecturers, and an online community are included.

In this audio essay from my SubStack ⁠,Process This,⁠ I take Stephen Miller's claim that the "real world" is governed by strength and force and use it as a window into something much bigger than one political figure—a diagnosis of the soul of America. Drawing on the thesis Tom Holland developed in ⁠Dominion: How the Christian Revolution Remade the World⁠, Reinhold Niebuhr's ⁠The Children of Light and the Children of Darkness⁠, and the Black prophetic tradition of King and West, traced by Gary Dorrien in his ⁠3 volume history of the Black Social Gospel movement, ⁠I argue that what we're witnessing isn't actually Christian nationalism triumphing—it's post-Christian nationalism wearing Christian clothes. The cross is still everywhere, but the crucified one has been removed, and what's left is just Rome again: empire, domination, and the ancient lie that might makes right. But here's where it gets really interesting—Niebuhr doesn't let progressives off the hook either, naming them as "children of light" who kept the Christian ethics of justice and victim-focus but severed them from grace, forgiveness, and the theological roots that make them sustainable. It's a prophetic call that refuses easy partisanship, traces the American rhetoric of force back through white supremacy to its Roman origins, and ultimately invites us back to the "sublime madness" of King's Beloved Community—where power is redefined not as domination but as the capacity to achieve a shared, constructive purpose.  ⁠⁠⁠⁠You can subscribe to the Audio Essay podcast feed here.⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠Join us at Theology Beer Camp, October 8-10, in Kansas City!⁠⁠⁠⁠⁠⁠⁠⁠ ⁠ONLINE LENT CLASS: Jesus in Galilee w/ John Dominic Crossan⁠⁠⁠⁠⁠⁠⁠⁠⁠ What can we actually know about Jesus of Nazareth? And, what difference does it make? ⁠⁠⁠⁠⁠⁠⁠⁠⁠This Lenten class ⁠⁠⁠⁠⁠⁠⁠⁠⁠begins where all of Dr. John Dominic Crossan's has work begins: with history. What was actually happening in Galilee in the 20s CE? What did Herod Antipas' transformation of the "Sea of Galilee" into the commercial "Sea of Tiberias" mean for peasant fishing communities? Why did Jesus emerge from John's baptism movement proclaiming God's Rule through parables—and what made that medium so perfectly suited to that message? Only by understanding what Jesus' parables meant then can we wrestle with what they might demand of us now. ⁠⁠⁠⁠⁠⁠⁠⁠⁠The class is donation-based, including 0, so join, get info, and join up here.⁠⁠⁠⁠⁠⁠⁠⁠ This podcast is a ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Homebrewed Christianity ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠production. Follow ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠the Homebrewed Christianity⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Theology Nerd Throwdown⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, & ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Rise of Bonhoeffer⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ podcasts for more theological goodness for your earbuds. Join over 75,000 other people by joining our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Substack - Process This!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Get instant access to over 50 classes at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.TheologyClass.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow the podcast, drop a review⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, send ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠feedback/questions⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or become a ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠member of the HBC Community⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠.⁠⁠⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode of Footnotes, we look at the "Prayer of Serenity" written by Reinhold Niebuhr.

This is an audio essay from my Substack, Process This. Look, I wasn't planning to write 5,000 words on Steve Bannon, but then he goes on his podcast and announces that ICE—the same agency that just shot two American citizens in Minneapolis—is going to "surround the polls" in November, and I couldn't help myself. So I went back to Reinhold Niebuhr's 1944 book The Children of Light and the Children of Darkness, where he divided the political world into naive idealists who think reason and dialogue will save us, and moral cynics who understand power but recognize no law beyond their own will. Turns out Niebuhr basically wrote Bannon's biography eighty years early. This essay traces how Bannon evolved from "flooding the zone with shit" to proposing armed federal agents at polling places—and why liberals kept bringing fact-checks to a knife fight. Niebuhr called the children of darkness "wise" because they understand self-interest, but he also called them "evil" because they serve no good beyond domination. The question he leaves us with is whether the children of light can get wise without losing their souls. Spoiler: he doesn't promise we win. PS. I was in the middle of writing a completely different essay on Niebuhr before Bannon interrupted me. I loved re-reading The Children of Light and the Children of Darkness⁠ recently, and it's way too timely. ⁠You can subscribe to the Audio Essay podcast feed here.⁠⁠ ⁠Join us at Theology Beer Camp, October 8-10, in Kansas City!⁠⁠⁠ ⁠⁠⁠⁠UPCOMING ONLINE LENT CLASS: Jesus in Galilee w/ John Dominic Crossan⁠⁠⁠⁠⁠ What can we actually know about Jesus of Nazareth? And, what difference does it make? ⁠⁠⁠⁠⁠This Lenten class ⁠⁠⁠⁠⁠begins where all of Dr. John Dominic Crossan's has work begins: with history. What was actually happening in Galilee in the 20s CE? What did Herod Antipas' transformation of the "Sea of Galilee" into the commercial "Sea of Tiberias" mean for peasant fishing communities? Why did Jesus emerge from John's baptism movement proclaiming God's Rule through parables—and what made that medium so perfectly suited to that message? Only by understanding what Jesus' parables meant then can we wrestle with what they might demand of us now. ⁠⁠⁠⁠⁠The class is donation-based, including 0, so join, get info, and join up here.⁠⁠⁠⁠ This podcast is a ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Homebrewed Christianity ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠production. Follow ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠the Homebrewed Christianity⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Theology Nerd Throwdown⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, & ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Rise of Bonhoeffer⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ podcasts for more theological goodness for your earbuds. Join over 75,000 other people by joining our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Substack - Process This!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Get instant access to over 50 classes at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.TheologyClass.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠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

Den starkes rätt används allt oftare för att beskriva världsordningen. Vad innebär det, är det egentligen något nytt och är en annan värld möjlig? Lyssna på alla avsnitt i Sveriges Radios app. Allt fler tongivande röster talar om att världen har förändrats och förflyttat sig från folkrättsliga principer och starka internationella samarbetsorgan. Uttrycket den starkes rätt fick ett uppsving i samband med att Ryssland attackerade Ukraina, och efter Trumps uttalande om att USA skulle ta över Grönland är det många som slår fast att det är det som gäller. Har vi har gått från ordning till djungelns lag?Den som blev mest citerad under World Economic Forum i Davos, förutom Trump, var Kanadas premiärminister Mark Carney. Han beskrev den så kallade regelbaserade världsordningen som delvis falsk; de starkaste har gjort undantag när det passat dem, reglerna för handel är asymmetriskt upprättade och de internationella lagarnas stränghet beror på vem som var anklagad eller offer. Han pekade ut en ny världsordning där små och mellanstora stater bygger allianser utifrån en värdebaserad pragmatism, som vilar på mänskliga rättigheter, staters suveränitet och hållbar utveckling. Har vi levt i en lögn? Är en världsordning utan den starkes rätt möjlig?Medverkande: Filosofen Magnus Jiborn, statsvetaren Kjell Engelbrekt och freds- och utvecklingsforskaren Frida Stranne.Programledare: Cecilia Strömberg WallinProducent: Marie Liljedahl Veckans tips:Bok:Chinese Statecraft in a Chaning World: Demystifying Enduring Traditions and Dymanic - Jean DongFirst Among Equals: U.S. Foreign Policy in a Multipolar World - Emma AshfordInspiration:Teknikföretag och ingenjörer som löser globala miljöproblem när politiken inte levererar.Bön: Sinnesrobönen - Reinhold Niebuhr

After a three-year interim, Dad and I finally return to Reinhold Niebuhr's magisterial work, The Nature and Destiny of Man, first delivered as the Gifford Lectures in 1939, then revised and published in 1943. In this episode on vol. 2, we discuss what Dad cribbed from Niebuhr upon his first reading this book 55 years ago (!), the question of metanarratives and what we can (and can't) know about history, why the atonement is necessary, and of course, Sarah's favorite topic, the Parousia of Christ. This year of podcasting ends not with a whimper, but a bang! Looking toward an EIGHTH year of Queen of the Sciences? Show your support by becoming a Patron! Notes: 1. Related episodes: Niebuhr on the Nature of Man, Resurrection according to Macrina and Nyssa, Before Auschwitz, Doctrine to Bible (and Back Again), Cybertech and Personhood, Propaganda, The Image of God 2. Antti Raunio, "Martin Luther and Love" 3. Need more on communism? Try this very digestible approach in Sarah's memoir, I Am a Brave Bridge, about the Hinlicky family's year in Slovakia just after the fall of the iron curtain 4. Need more on the Parousia? Sarah's Forty Facets of the Ascension is now out on all platforms! And, guess what, lots on the Parousia in her Seven Ways of Looking at the Transfiguration, too!  

Í millumkrígstíðini lýsti týski gudfrøðingurin, Reinhold Niebuhr, religiónina hjá nútímans menniskjum soleiðis: “Við hjálp frá einum Kristusi uttan kross letur ein Gud uttan vreiði menniskju uttan synd sleppa inn í ein ævinleika uttan glatan.” Hesin boðskapurin kitlar mong í oyruni eisini í dag. (Prædikutekstur: Matt 25,1-13).

In today's episode, Gina shares with listeners the Serenity Prayer (popularized by Alcoholics Anonymous) and how it can help those of us suffering from anxiety. Though the prayer is thought to have been written by Protestant theologian Reinhold Niebuhr, the prayer is non-denominational and even applicable for those of us who are not religious at all. The messages contained in this prayer are both personal and universal.Please visit our Sponsor Page to find all the links and codes for our awesome sponsors!https://www.theanxietycoachespodcast.com/sponsors/ Thank you for supporting The Anxiety Coaches Podcast. FREE MUST-HAVE RESOURCE FOR Calming Your Anxious Mind10-Minute Body-Scan Meditation for Anxiety Anxiety Coaches Podcast Group Coaching linkACPGroupCoaching.comTo learn more, go to:Website https://www.theanxietycoachespodcast.comJoin our Group Coaching Full or Mini Membership ProgramLearn more about our One-on-One Coaching What is anxiety? Find even more peace and calm with our Supercast premium access membership:For $5 a month, all episodes are ad-free! https://anxietycoaches.supercast.com/Here's what's included for $5/month:❤ New Ad-Free episodes every Sunday and Wednesday❤ Access to the entire Ad-free back-catalog with over 600 episodes❤ Premium meditations recorded with you in mind❤ And more fun surprises along the way!All this in your favorite podcast app!You can't calm the storm, so stop trying. What you can do is calm yourself. The storm will pass. -Timber HawkeyeChapters0:27 Introduction to the Serenity Prayer4:08 Embracing Acceptance5:49 Finding Courage Within8:04 The Journey of Challenges9:32 The Power of Surrender12:00 Discovering Joy and HappinessSummaryIn this episode of the Anxiety Coaches Podcast, I delve into the profound significance of the Serenity Prayer, a cornerstone in many discussions surrounding anxiety and acceptance. While we have touched on the prayer previously, today's episode aims to explore it in depth, offering five key reminders to help individuals summon its wisdom in challenging times.We begin by revisiting the essence of the Serenity Prayer, originally penned by Reinhold Niebuhr. Most people recognize its familiar lines, “God, grant me the serenity to accept the things I cannot change, courage to change the things I can, and wisdom to know the difference.” Despite its Christian roots, the prayer has transcended religious boundaries, allowing anyone grappling with life's uncertainties to find solace within its message. The universality and simplicity of the language are what make it stick, serving as a mantra for countless individuals seeking peace amidst the chaos of their thoughts and feelings.Through my discussion, I emphasize the importance of acceptance as a foundational element in achieving serenity. Acceptance, often misconstrued as complacency or passivity, is an active engagement with reality. It requires recognizing the limits of our control and redirecting our energy toward aspects of life that we can influence. I encourage listeners to reflect on the areas of their lives where acceptance is essential, underscoring that embracing this concept can lead to a more peaceful existence without equating it to surrendering to defeat.#SerenityPrayer, #AnxietyCoachesPodcast, #MentalHealth, #Acceptance, #Courage, #Wisdom, #Surrender, #PersonalGrowth, #AnxietyRelief, #InnerPeace, #FaithAndTrust, #KnowTheDifference, #ChangeWhatYouCan, #LifeJourney, #PanicAttackRecovery, #CalmTheStorm, #SelfCare, #NervousSystem, #InspirationalQuotes, #WiseWords, #TimberHawkeye, #Niebuhr, #AAWisdom, #Humility, #UniversalTruth, #FindYourSerenity, #DailyPractice, #HabitChange, #SelfImprovement, #MakeAShift, #BeBrave, #StayStrong, #SelfReflection, #ConsciousLiving, #GinaRyan, #ACPSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

"Oh, God, grant me there serenity to accept the things I cannot change." And by acceptance, what is meant? It means you cannot deny reality. You cannot successfully resist the facts of your situation. Take people and things as they are. The longer you resist reality, frankly, the more desperate you will become. The longer you struggle and fight against what cannot be overcome or modified, the more unhealthy you will become. The longer you deny the facts of your situation, or try to control what is beyond your reach, the more insane you will begin to feel. The only way to regain composure; the only way to regain your health; the only way to return to sanity is radical acceptance. It is this acceptance of all those things, people, situations, and expectation that we cannot change, control, manage, amend or make the way we would have them that leads to what Reinhold Niebuhr called, “serenity.” 

Reinhold Niebuhr, a legendary ethicist and theologian from the previous century, may have produced the greatest single slice of spirituality in the history of North America when he penned a profound prayer in 1932. That prayer begins: "God, grant me the serenity to accept the things I cannot change; the courage to change the things I can; and the wisdom to know the difference.” This is the first talk in series of taking the full Serenity Prayer line by line:  To celebrate it, be shaped by it, and learn how to live lives of strength and peace in a mad, mad world that cannot - that never could - and never will - provide us those things. 

Our theme for this episode is “Untangling Our Knotted-Up Lives,” and our guest is the author and speaker Beth Moore. Drawing from her bestselling memoir, Beth helps us work through a challenge we all may face at various times: maintaining resilience — and faithfulness to our vocations — in the face of hardship:“I'd come to a point where I thought, oh my goodness, I see this. I get what Jesus is doing here, whatever it might be. I had this compelling to share it, and I have throughout my whole adult life.”This episode is drawn from an online conversation held in 2025. It'll give you a sense of what the Trinity Forum is about: a community of people renewing our culture by applying wisdom from the Christian tradition, and nurturing new growth in it, in our time. If that resonates with you, please join the Trinity Forum as a member, at ttf.org.Go deeper into the topics discussed in this conversation with these Trinity Forum Readings:Pilgrim's Progress; John BunyanThe Long Loneliness; Dorothy DayA Spiritual Pilgrimage; Malcolm MuggeridgeConfessions; St. AugustineThe Children of Light and the Children of Darkness; Reinhold Niebuhr

This Sunday's worship service continues our 4-week summer series, “Prayer for People Who Have Trouble Praying.”Prayer isn't easy. But it's possible for everyone of us to learn how to pray. When we spend time with the world's “great” prayers, they teach us what it sounds like for us to faithfully address our God.This Sunday, we explore the depth of Reinhold Niebuhr's Serenity Prayer, which has been embraced worldwide by Alcoholics Anonymous. Rev. Lewicki, preaching.

As Judges ends, we see perhaps the worst story in all the Bible. I have often been told that in ancient days, Rabbis would not allow youths to read the Song of Solomon until they were “of age” because of the themes. I believe the story of the Levite's concubine is much the same.  It's a story of sexual assault, of evil, of abuse, of just the very worst of humanity.  Reinhold Niebuhr once wrote that the doctrine of original sin is “the only empirically verifiable doctrine of the Christian faith.”  All you have to do is look around, and you can see it. Judges proves that point to us. And what starts all of this?  Everyone does what is right in their own eyes. Shameless plug: here's a link to Method(ist) to the Madness, our new, hopefully entertaining podcast about church history. - https://methodisttothemadness.buzzsprout.com/Join us for our daily reflections with Andy. In 10 short minutes, he'll dig a little deeper into Scripture and help you better understand God's Word.You can read today's passage here - https://www.biblegateway.com/passage/?search=Judges%2019-21&version=NRSVUEClick here if you'd like to join our GroupMe and receive this each morning at 7:00 a.m. CST. - https://groupme.com/join_group/107837407/vtYqtb6CYou can watch this in video form here - https://revandy.org/blog/

Wiglaf Droste prägte einst den Satz von den "schweren Jahren ab dreiunddreißig." Mina Richman setzt mit ihrer am Freitag erscheinenden neuen EP "Past 25" sogar noch eine ganze Ecke früher an – plädiert mit ihren pointierten Texten und feinen Pop-Songs mit aber überzeugend dafür, das Älterwerden nicht zu fürchten, sondern als Chance oder gar als Privileg zu schätzen. Überhaupt ist (Selbst-)Akzeptanz ein großes Thema der 1998 in Berlin geborenen und in Bad Salzuflen aufgewachsenen Deutsch-Iranerin: In der Vorab-Single "A.D.H.D." beispielsweise besingt sie so selbstironisch wie -bewusst das Leben als neurodivergente Person mit Konzentrationsschwierigkeiten auf der einen und überschäumender Kreativität auf der anderen Seite der Medaille: "If you ask me, it’s not a disease and I wouldn’t trade it, cause it makes me so creative!" Ganz dem berühmten Gebet von Reinhold Niebuhr entsprechend, weiß die queere Musikerin aber nicht nur den unveränderbaren Gegebenheiten Positives abzugewinnen, sondern diese auch von nicht hinnehmbaren Ungerechtigkeiten zu unterscheiden – und besitzt den Mut, ihre Stimme in der Hoffnung auf Verbesserung zu erheben. So wurde ihr Song "Baba Said" 2022 zu einer der inoffiziellen Hymnen der iranischen Frauenrechtsbewegung und stand sie zwei Jahre später mit Bela B auf der Bühne, um bei einer Berliner Demo gegen Rechtsextremismus mit ihm den Ärzte-Klassiker "Schrei nach Liebe" zu spielen. Im selben Jahr erschien auch ihr erster Langspieler "Grown Up", den der Musikexpress zum "bemerkenswertesten Debütalbum dieses Frühjahrs" kürte. Nun legt Mina Richman also mit "Past 25" nach und geht damit in Kürze auch auf große Deutschland-Tour, die am 6. April in Berlin Station macht. Wir sind gespannt, was sie darüber im Interview zu erzählen hat und freuen uns darauf, anschließend auch schon den ein oder anderen neuen Song live zu hören, wenn sie uns heute im studioeins besucht.

"LOVE IS THE GREATEST.""Even greater than faith, or hope, or any other thing.We celebrate the love of Valentine's Day and appropriately so. That loving celebration is fun, romantic, even emotional. It is a day set aside once to live love and to express our love to all, but especially so to someone special.Love is a word difficult of definition. In fact, it has many component parts. Love is complex, defining itself, manifesting itself in so many different ways. But love is a force without which we can not live, or live right. It is the stuff of life, and without it, life is mere existence, sterile and harsh. Love is the force, the resource of God, an energy which produces the highest and best relationships with OTHERS, and, as we love ourselves, allows us to live life at its highest levels.TO LOVE AND TO BE LOVED IS THE GREATEST HAPPINESS OF EXISTENCE. Sosaid Sydnie Smith.Love out and in is a daily process which produces the greatest happiness. It does indeed. Nothing feels better than to give love, share love, and experience love.NOTHING.""If you had no one to love, you would never be hurt. But, you would never grow. You would never venture outside your own self-centered needs and perceptions. Your heart would never be cracked open so that God could enter it. To love and love unconditionally is to take risks, and especially the risk of rejection. But nothing energizes and cleanses like love.Profound words about love by a poet unknown. To love another, large or small, is the only real way that one can grow as a human being. The risk of loving produces the risk of hurt but even hurt toughens and matures love. The risk of loving another allows one to VENTURE OUTSIDE and to experience. Doing that allows your very own heart to be CRACKED OPEN so that love in its purest sense could enter, that is God Himself. Loving is always risky, and especially the risk of rejection. Rejection hurts but it is part of the loving process. The risk of love is worth it because nothingenergizes like love, and nothing cleanses like love, NOTHING.""Charles Dickens said that a loving heart is the truest wisdom. Knowing life at its best, the most real and the truest wisdom can only be produced by a loving heart, a heart cracked open and wanting more love.""Robert Schuller said that in the presence of love, miracles happen. Love itself is a miracle and the loving miracle produces other miracles. Miracles can and should happen more often and they can and will happen when:LOVE IS AT WORKTrue love allows us insight, real insight into the character and persona of another:“BECAUSE I LOVE YOU, I CATCH GLIMPSES OF THE YOU GOD CREATED, THE TRUE YOU. I SEE YOUR IMPERFECTIONS AND FAILURES, BUT I CHOOSE TO SEE PAST THEM TO THE REAL YOU. LOVE CREATES A PLACE WHERE YOU ARE FREETO BECOME YOUR COMPLETE SELF.”""What a marvelous statement. Perhaps we can only really know another not completely but only with glimpses and those glimpses made possible only because of love.We are all riddled with imperfections and failures, are we not? We can see past things in our desire to find the real person, the real you. Love breaks down those barriers and produces eyes that truly see.Benjamin Disraeli the great English Prime Minister said that:“WE ARE ALL BORN TO LOVE. IT IS THE PRINCIPLE OF ITS EXISTENCE AND ITS ONLY END.”""Born to love, genetic, all that we really are, the very highest principle itself of existence. And, its only end, like the highest and greatest spiritual commandment that we should love the Lord our God with all of our heart, soul, mind, and strength and our neighbor as ourselves. In fact, we are known as Christians, followers of the Christ:IF YOU HAVE LOVE ONE FOR ANOTHERLove said another is tough, practical, and active. Love is washing the kitchen floor over and over again. Love is scrubbing the toilet and doing the laundry. Love is taking out the garbage and cleaning the refrigerator. Love is smiling when you are tired, finding reasons to laugh even when you are angry, volunteering for a dirty job, working hard, and making the world a better place.Powerful and profound. Indeed, love is practical. Love is very much in the scrubbing of the toilet. Love is there from the one who takes out the garbage. Love indeed delights in the dirty jobs for when you do for the least of these, you do it unto HIM.""And yet more insight into the God of all love:GOD SAYS TO US, IN LOVE, I HOLD YOU IN MY MIND. I REMEMBER YOU. I HOLD ALL OF THE PIECES OF YOU. THE PAST WOUNDS AND THE PRESENT. AND INLOVE, I KNIT THEM TOGETHER INTO THE PERSON I LOVE, THE PERSON I CREATED TO GIVE ME JOY:""YOU.""Held are we in the mind of God, remembering us even as we remember Him, all of our various pieces, wounds, wrongs, and problems no matter. God knits them together and all become the mosaic, the person God loves, the individual and special you.Love frees us of the weight and pain of life! True love always lightens life's heaviestburdens. True love is a force far more powerful than the weapons of any enemy.Life is a flower of which love is the honey, so said Victor Hugo. Love is knit into the very cells of our bodies. It is written into our DNA. It is encoded in the chemicals that make plants green. It is that which makes the sky blue, the substance of the song of the birds in summer, the whisper of the wind in the trees, the silence of the snow as it falls. Love is the voice of God calling to us endlessly and passionately through all HIS marvelous creation.There is no fear in love. Perfect love drives out fear. The more one loves, the less there is of which to be afraid. Love secures and drives our insecurity. Love at work is the most powerful force and energy of all.Take away love, said Robert Browning, and our earth is a tomb. Without love, life is like dead, lifeless, even meaningless. And, if you wish to be loved, LOVE. Any time that is not spent on love is time wasted.True love is a durable fire in the mind ever-burning, never sick, never old, never dead, from itself never turning, so said Sir Walter Raleigh. The durable fire of love burns unquenchable, always alive, always energizing.The great artist Vincent Van Gogh said:“THE HEART THAT LOVES IS ALWAYS YOUNG. LOVE IS A MARVELOUS BEAUTIFIER. LOVE IS ART AT WORK. I ALWAYS THINK THAT THE BEST WAY TO KNOW GOD IS TO LOVE MANY THINGS.”""Indeed, all of art is love at work and there really can be no great art without love. It beautifies and brings out the best in everything.Here, the words of Thomas Merton:“THE BEGINNING OF LOVE IS TO LET THOSE WHO LOVE BE PERFECTLYTHEMSELVES, AND NOT TO TWIST THEM TO FIT OUR OWN IMAGE. OTHERWISE,WE LOVE ONLY THE REFLECTION OF OURSELVES WE FIND IN THEM.”""The more we are perfectly ourselves, living to our highest and best, the more and better of us there is.Love cures people, the ones who give it and the ones who receive it. Love conquers all things, so said the ancient poet, Virgil.""Love allows us to believe so fully and firmly in God even when He is silent!The great thinker-theologian Soren Kierkegaard profoundly stated that when one has once fully entered the realm of love, the world, no matter how imperfect becomes rich and beautiful. It consists solely of opportunities for love.It is love, said Thomas Mann, not reason that is stronger than death. And that love, stronger than and which conquers death is the love of the Christ on the cross and the resurrection which followed.To love someone is to see a miracle invisible to others, said Francois Mauriac. Life is replete with invisible miracles which can only be revealed by love at work.If you love somebody, tell them, so said Rod McKuen. The telling unleashes the energy and the power of love.The heart has its reasons which reason alone can not understand, so said the thinker Blaise Pascal. Love is a dimension in life different from and beyond reason itself. The more the mind the less the heart and consequently the less love. Reason no matter how wise can never understand love.The great theologian Paul Tillich said that the first beauty of love is to listen. One who loves wants to listen more than talk, listen to every word, every expression of thought and emotion which comes from the one loved. Listening, really listening in a caring way, may very well be the highest attribute of true love.For those who love, time is eternity. Love is God's finger on man's shoulder. Love is like a running brook that sings its melody to the night. To wake at dawn with a winged heart and to give thanks for another day of loving. Love is a symbol of eternity. It wipes out all sense of time, destroying all memory of a beginning and all fear of an end.Sir Alfred Lord Tennyson said:“TIS BETTER TO HAVE LOVED AND LOST THAN NEVER TO HAVE LOVED AT ALL.”""Love indeed is risky, the risk of rejection but a life lived without true love is a life never really lived at all.I love you, says Anna Corbin, as you are, not as you wish to be. I love you for the real person you are, not the imaginary perhaps I fantasize you could be. I love the real,amazing, utterly unique YOU.""Love in the ultimate, unconditional, love so REAL.If you love until it hurts, really hurts, there can be no more hurt, only more love said the wonderfully loving Mother Teresa. True love at work drives away the hurt.""Looking back, said one, I have this to regret. That too often when I loved, I did not say so. Love uncommunicated is love aborted. It is there but never shared. More time is spent judging people which leaves less time to love them.Zelda Fitzgerald said that nobody has ever measured, not even poets, how much love the heart can hold. There is no limit to love, none whatsoever. Love is there, always and love takes up when knowledge leaves off. In fact, love is the supreme knowledge, superior to all else.Love's greatest gift is its ability to make everything it touches sacred. Love at work produces the holiest of the holies. The great English statesman William E. Gladstone said the following:“WE LOOK FORWARD TO THE TIME WHEN THE POWER OF LOVE WILL REPLACE THE LOVE OF POWER. THEN WILL OUR WORLD KNOW THE BLESSINGS OF PEACE. POWER KILLS LOVE AND WITHOUT LOVE, THERE IS NO PEACE. THERE ISNOTHING MORE POWERFUL BEFORE AND EVER AGAIN THAN LOVE.”""The theologian Reinhold Niebuhr said the following:“WE ARE SAVED BY THE FINAL FORM OF LOVE, WHICH IS FORGIVENESS. FORGIVING AND FORGETTING ARE THE HIGHEST ACTS OF LOVE RESULTING IN OUR SALVATION. THERE WAS ONE, YEARS AGO, DRIVEN TO THE CROSS BY THE LOVE OF MANKIND PROVIDING IN HIS DEATH THE LIFE AND THE LOVE WE LEAD.THE CROSS WAS THE FINAL AND FORGIVING FORM OF LOVE.”""The crucifixion of the Christ on the cross was indeed the ultimate act of love. The great writer C.S. Lewis said the following:“TO LOVE AT ALL IS TO BE VULNERABLE. LOVE ANYTHING AND YOUR HEART WILL CERTAINLY BE WRUNG AND POSSIBLY BROKEN. LOVE BREAKS DOWN ALL BARRIERS, OPENS WIDE THE HEART, EXPOSES TRUE INNOCENCE AND RISKS THE WRINGING AND THE BREAKING OF THIS MORE PRIZED POSSESSION. REAL LOVE DEMANDS THIS, CONSTANTLY.”Sir Arthur Pinero said that “those who love deeply never grow old. They may die of old age, but they die young at heart.”That deep love here and now is but a prelude to the perfect love there. In fact, they are one love contiguous and continuous. Love is both earthly and eternal. Love never dies. For there is only one real happiness in life and that is to love and to be loved.The great writer Ralph Waldo Emerson said:“NEVER SELF-POSSESSED OR PRUDENT, LOVE IS ALL ABANDONMENT.”""True love is pure risk, always. Love at work risks hurt to the self and rejection by another. But the risk at work is what makes the word of love so special.""Vulnerability, openness, risk but so great reward.Hear then the marvelous words of the great poet William Wordsworth:“A PERSON CAN BE SO CHANGED BY LOVE AS TO BE UNRECOGNIZABLE AS THE SAME PERSON. LOVE TRANSFORMS, REGENERATES. LOVE PRODUCES CHANGE, EVERYWHERE AND IN EVERYONE. LOVE BETTERS WHAT IS BEST!”""The great philosopher Plato said that love is the best friend of human kind, the helper and the healer of all ills that stand in the way of human happiness. In fact, love and compassion are necessities, not luxuries and without them, humanity can not survive. And for some real definition of the word love, hear the words of Saint Augustine:“WHAT DOES LOVE LOOK LIKE? WHY, IT HAS HANDS TO HELP OTHERS. IT HAS FEET TO HASTEN TO THE POOR AND NEEDY. IT HAS EYES TO SEE MISERY AND WANT. IT HAS EARS TO HEAR THE SIGHS AND SORROWS OF HUMANKIND. THATIS WHAT LOVE LOOKS LIKE!”""Amen and amen. Hands and feet at work, eyes and ears to see and hear human need. Love at work is what love really is.Love comes supreme and most innocently from a child. A child's love is pure, uncomplicated, unconditional, fully trusting. Such innocence opens deep the world of feeling and emotion and it is a return to that childlike love and that ability to love which alone can make complete the adult version of that child. May we all be wise enough to return to the innocent love of a little child.And so my friends, my fellow Americans, we the Crawford Broadcasting Company wish you all of the love possible on Valentine's Day and during Valentine's week. May love in all its forms permeate your life and may you know the supreme love of the One who laid down His life for you. Live love every day and know the real and true meaning of life.And finally, the profound words of poet Emily Dickenson:“IF I CAN STOP ONE HEART FROM BREAKINGI SHALL NOT LIVE IN VAINIF I CAN EASE ONE LIFE THE ACHING OR COOL ONE PAINOR HELP ONE FAINTING ROBIN IN TO HIS NEST AGAINI SHALL NOT LIVE IN VAIN!”""Love is the greatest!"

Guest host David Horton and Clay discuss New Year's resolutions. Never more important than at present. People across the political spectrum are nervous about the next years of American life. But what's to be done? Clay offers several ways of coping—taking up a craft that involves one's hands and not merely one's brain, reading with discipline and purpose, learning from Aristotle's dictum that wisdom is knowing which battles to fight and which to leave alone, and much more. Clay and David wind up quoting Reinhold Niebuhr's Serenity prayer in unison. Read the complete works of your favorite author. And when things really go south, watch Leslie Nielsen films: Naked Gun, Airplane, Naked Gun 2 ½.

How can you learn to love uncertainty? Is it better to cultivate acceptance or strive for change? And, after 223 episodes, what is the meaning of life?  SOURCES:Jessica Alquist, professor of psychology at Texas Tech University.Roy Baumeister, professor of psychology at The University of Queensland.Raymond Carver, 20th-century American short story writer and poet.Stephen Colbert, comedian and late-night TV host.Matt Damon, actor and film producer.Viktor Frankl, 20th-century Austrian neurologist, psychiatrist, philosopher.Steve Heine, professor of psychology at University of British Columbia.Charles Krauthammer, journalist.Reinhold Niebuhr, 20th-century American theologian.Keanu Reeves, actor.Elisabeth Sifton, author, editor, and book publisher. RESOURCES:Start Making Sense: How Existential Psychology Can Help Us Build Meaningful Lives in Absurd Times, by Steve Heine (2025)."Learning to Love Uncertainty," by Jessica L. Alquist and Roy F. Baumeister (Current Directions in Psychological Science, 2024)."Confused or Curious? Openness/Intellect Predicts More Positive Interest-Confusion Relations," by Kirill Fayn, Paul J. Silvia, Egon Dejonckheere, Stijn Verdonck, and Peter Kuppens (Journal of Personality and Social Psychology, 2019)."A Note to Readers," by Charles Krauthammer (The Washington Post, 2018)."Interest — The Curious Emotion," by Paul J. Silvia (Current Directions in Psychological Science, 2008).The Serenity Prayer: Faith and Politics in Times of Peace and War, by Elisabeth Sifton (2003)."Late Fragment," by Raymond Carver (A New Path to the Waterfall, 1989).Man's Search for Meaning, by Viktor Frankl (1946). EXTRAS:"What Makes an Idea Interesting?" by No Stupid Questions (2024)."Should You Get Out of Your Comfort Zone?" by No Stupid Questions (2024)."Do You Need Closure?" by No Stupid Questions (2024)."Secret o' Life," by James Taylor (JT, 1977).

Welcome to another episode of "Restoring the Soul with Michael John Cusick." In today's episode, part two of our conversation with Peter Zaremba, we embark on a journey through the concepts of control, powerlessness, and acceptance. Michael opens with the profound Serenity Prayer, elegantly setting the tone for discussions on letting go and embracing peace through acceptance.Our dialogue delves deep into the biblical teachings on contentment and the spiritual wisdom of the 12-step program. Peter shares his transformative experiences, discovering strength in acknowledging powerlessness and trusting a greater power. Michael breaks down the "circle of control" and explores the mental and emotional shifts required for true detachment from outcomes.Together, we reflect on balancing brain functions to foster greater awareness and approach life with joy rather than stress. We also touch on the transformative impact of the 12-step practices in daily life, from personal prayer routines to handling emotional pain and judgment.ENGAGE THE RESTORING THE SOUL PODCAST:- Follow us on YouTube - Tweet us at @michaeljcusick and @PodcastRTS- Like us on Facebook- Follow us on Instagram & Twitter- Follow Michael on Twitter- Email us at info@restoringthesoul.com Thanks for listening!

As Senior Pastor of Trinity United Church of Christ in Chicago, Otis Moss carries the torch for generations of church and civil rights leaders, including his own father, a regional director in the SCLC, and a friend of Dr. Martin Luther King. But it is his late sister Daphne whose influence most impacts his ministry and social advocacy. A brilliant young woman who struggled with schizophrenia, Daphne introduced a young Otis to what he calls “the continuum” – a spirituality born of poetry, literature and jazz that has woven its way through our history. Drawing as much from the beats of J Dilla as from the speeches of Dr. King; from the politics of Public Enemy as from the poetry of Langston Hughes; from John Coltrane and Miles Davis as from Reinhold Niebuhr and Abraham Joshua Heschel, Pastor Moss shares a timely, deeply personal story about the American jazz narrative — how a disparate and diverse people who are not supposed to make music together do — and do so beautifully.Music by Ryan Holladay and Jonathan Mouton. Follow Jonathan on Instagram: @entertainer4lyfeIf this episode resonates with you, we'd love to hear from you. Please take a moment to share your reflections by rating and reviewing Meditative Story in your podcast player. It helps other listeners find their way to the show, and we'd be so grateful.Each episode of Meditative Story combines the emotional pull of first-person storytelling with immersive music and gentle mindfulness prompts. Read the transcript for this story: meditativestory.comSign up for the Meditative Story newsletter: https://meditativestory.com/subscribeSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Georgetown University professor Joseph Hartman joins me to discuss the 20th century theologian Reinhold Niebuhr, and why he still matters today.

This is Ronnie's fifth in a series of talks exploring the Book of Ecclesiastes alongside the work of Viktor Frankl. “If possible, we change our fate. If necessary, we willingly accept it…what can be overcome, must be overcome. What cannot be overcome, must be accepted. When we are no longer able to change a situation, we are challenged to change ourselves.” That sounds very much like words written about the same time, not from a Jewish Holocaust survivor, but a Christian theologian, Reinhold Niebuhr. You've heard his words many times I suspect: “God grant me the serenity to accept the things I cannot change, the courage to change the things I can, and the wisdom to know the difference.” 

LOVE IS THE GREATEST.Even greater than faith, or hope, or any other thing.We celebrate the love of Valentine's Day and appropriately so. That loving celebration is fun, romantic, even emotional. It is a day set aside once to live love and to express our love to all, but especially so to someone special.Love is a word difficult of definition. In fact, it has many component parts. Love is complex, defining itself, manifesting itself in so many different ways. But love is a force without which we can not live, or live right. It is the stuff of life, and without it, life is mere existence, sterile and harsh. Love is the force, the resource of God, an energy which produces the highest and best relationships with OTHERS, and, as we love ourselves, allows us to live life at its highest levels.TO LOVE AND TO BE LOVED IS THE GREATEST HAPPINESS OF EXISTENCE. So said Sydnie Smith.Love out and in is a daily process which produces the greatest happiness. It does indeed. Nothing feels better than to give love, share love, and experience love. NOTHING.If you had no one to love, you would never be hurt. But, you would never grow. You would never venture outside your own self-centered needs and perceptions. Your heart would never be cracked open so that God could enter it. To love and love unconditionally is to take risks, and especially the risk of rejection. But nothing energizes and cleanses like love.Profound words about love by a poet unknown. To love another, large or small, is the only real way that one can grow as a human being. The risk of loving produces the risk of hurt but even hurt toughens and matures love. The risk of loving another allows one to VENTURE OUTSIDE and to experience. Doing that allows your very own heart to be CRACKED OPEN so that love in its purest sense could enter, that is God Himself. Loving is always risky, and especially the risk of rejection. Rejection hurts but it is part of the loving process. The risk of love is worth it because nothing energizes like love, and nothing cleanses like love, NOTHING.Charles Dickens said that a loving heart is the truest wisdom. Knowing life at its best, the most real and the truest wisdom can only be produced by a loving heart, a heart cracked open and wanting more love.Robert Schuller said that in the presence of love, miracles happen. Love itself is amiracle and the loving miracle produces other miracles. Miracles can and shouldhappen more often and they can and will happen when:LOVE IS AT WORKTrue love allows us insight, real insight into the character and persona of another:“BECAUSE I LOVE YOU, I CATCH GLIMPSES OF THE YOU GOD CREATED, THETRUE YOU. I SEE YOUR IMPERFECTIONS AND FAILURES, BUT I CHOOSE TO SEEPAST THEM TO THE REAL YOU. LOVE CREATES A PLACE WHERE YOU ARE FREETO BECOME YOUR COMPLETE SELF.”What a marvelous statement. Perhaps we can only really know another not completelybut only with glimpses and those glimpses made possible only because of love.We are all riddled with imperfections and failures, are we not? We can see past thingsin our desire to find the real person, the real you. Love breaks down those barriersand produces eyes that truly see.Benjamin Disraeli the great English Prime Minister said that:“WE ARE ALL BORN TO LOVE. IT IS THE PRINCIPLE OF ITS EXISTENCE AND ITSONLY END.”Born to love, genetic, all that we really are, the very highest principle itself of existence.And, its only end, like the highest and greatest spiritual commandment that we shouldlove the Lord our God with all of our heart, soul, mind, and strength and our neighboras ourselves. In fact, we are known as Christians, followers of the Christ:IF YOU HAVE LOVE ONE FOR ANOTHERLove said another is tough, practical, and active. Love is washing the kitchen floorover and over again. Love is scrubbing the toilet and doing the laundry. Love is takingout the garbage and cleaning the refrigerator. Love is smiling when you are tired,finding reasons to laugh even when you are angry, volunteering for a dirty job, workinghard, and making the world a better place.Powerful and profound. Indeed, love is practical. Love is very much in the scrubbingof the toilet. Love is there from the one who takes out the garbage. Love indeeddelights in the dirty jobs for when you do for the least of these, you do it unto HIM.And yet more insight into the God of all love:GOD SAYS TO US, IN LOVE, I HOLD YOU IN MY MIND. I REMEMBER YOU. I HOLDALL OF THE PIECES OF YOU. THE PAST WOUNDS AND THE PRESENT. AND INLOVE, I KNIT THEM TOGETHER INTO THE PERSON I LOVE, THE PERSON ICREATED TO GIVE ME JOY:YOU.Held are we in the mind of God, remembering us even as we remember Him, all of ourvarious pieces, wounds, wrongs, and problems no matter. God knits them togetherand all become the mosaic, the person God loves, the individual and special you.Love frees us of the weight and pain of life! True love always lightens life's heaviestburdens. True love is a force far more powerful than the weapons of any enemy.Life is a flower of which love is the honey, so said Victor Hugo. Love is knit into thevery cells of our bodies. It is written into our DNA. It is encoded in the chemicals thatmake plants green. It is that which makes the sky blue, the substance of the song ofthe birds in summer, the whisper of the wind in the trees, the silence of the snow as itfalls. Love is the voice of God calling to us endlessly and passionately through all HISmarvelous creation.There is no fear in love. Perfect love drives out fear. The more one loves, the less thereis of which to be afraid. Love secures and drives our insecurity. Love at work is themost powerful force and energy of all.Take away love, said Robert Browning, and our earth is a tomb. Without love, life islike dead, lifeless, even meaningless. And, if you wish to be loved, LOVE. Any timethat is not spent on love is time wasted.True love is a durable fire in the mind ever-burning, never sick, never old, never dead,from itself never turning, so said Sir Walter Raleigh. The durable fire of love burnsunquenchable, always alive, always energizing.The great artist Vincent Van Gogh said:“THE HEART THAT LOVES IS ALWAYS YOUNG. LOVE IS A MARVELOUSBEAUTIFIER. LOVE IS ART AT WORK. I ALWAYS THINK THAT THE BEST WAY TOKNOW GOD IS TO LOVE MANY THINGS.”Indeed, all of art is love at work and there really can be no great art without love. Itbeautifies and brings out the best in everything.Here, the words of Thomas Merton:“THE BEGINNING OF LOVE IS TO LET THOSE WHO LOVE BE PERFECTLYTHEMSELVES, AND NOT TO TWIST THEM TO FIT OUR OWN IMAGE. OTHERWISE,WE LOVE ONLY THE REFLECTION OF OURSELVES WE FIND IN THEM.”The more we are perfectly ourselves, living to our highest and best, the more andbetter of us there is.Love cures people, the ones who give it and the ones who receive it. Love conquers allthings, so said the ancient poet, Virgil.Love allows us to believe so fully and firmly in God even when He is silent!The great thinker-theologian Soren Kierkegaard profoundly stated that when one hasonce fully entered the realm of love, the world, no matter how imperfect becomes richand beautiful. It consists solely of opportunities for love.It is love, said Thomas Mann, not reason that is stronger than death. And that love,stronger than and which conquers death is the love of the Christ on the cross and theresurrection which followed.To love someone is to see a miracle invisible to others, said Francois Mauriac. Life isreplete with invisible miracles which can only be revealed by love at work.If you love somebody, tell them, so said Rod McKuen. The telling unleashes the energyand the power of love.The heart has its reasons which reason alone can not understand, so said the thinkerBlaise Pascal. Love is a dimension in life different from and beyond reason itself. Themore the mind the less the heart and consequently the less love. Reason no matterhow wise can never understand love.The great theologian Paul Tillich said that the first beauty of love is to listen. One wholoves wants to listen more than talk, listen to every word, every expression of thoughtand emotion which comes from the one loved. Listening, really listening in a caringway, may very well be the highest attribute of true love.For those who love, time is eternity. Love is God's finger on man's shoulder. Love islike a running brook that sings its melody to the night. To wake at dawn with awinged heart and to give thanks for another day of loving. Love is a symbol of eternity.It wipes out all sense of time, destroying all memory of a beginning and all fear of anend.Sir Alfred Lord Tennyson said:“TIS BETTER TO HAVE LOVED AND LOST THAN NEVER TO HAVE LOVED AT ALL.”Love indeed is risky, the risk of rejection but a life lived without true love is a life neverreally lived at all.I love you, says Anna Corbin, as you are, not as you wish to be. I love you for the realperson you are, not the imaginary perhaps I fantasize you could be. I love the real,amazing, utterly unique YOU.Love in the ultimate, unconditional, love so REAL.If you love until it hurts, really hurts, there can be no more hurt, only more love saidthe wonderfully loving Mother Teresa. True love at work drives away the hurt.Looking back, said one, I have this to regret. That too often when I loved, I did not sayso. Love uncommunicated is love aborted. It is there but never shared. More time isspent judging people which leaves less time to love them.Zelda Fitzgerald said that nobody has ever measured, not even poets, how much lovethe heart can hold. There is no limit to love, none whatsoever. Love is there, alwaysand love takes up when knowledge leaves off. In fact, love is the supreme knowledge,superior to all else.Love's greatest gift is its ability to make everything it touches sacred. Love at workproduces the holiest of the holies. The great English statesman William E. Gladstonesaid the following:“WE LOOK FORWARD TO THE TIME WHEN THE POWER OF LOVE WILL REPLACETHE LOVE OF POWER. THEN WILL OUR WORLD KNOW THE BLESSINGS OFPEACE. POWER KILLS LOVE AND WITHOUT LOVE, THERE IS NO PEACE. THERE ISNOTHING MORE POWERFUL BEFORE AND EVER AGAIN THAN LOVE.”The theologian Reinhold Niebuhr said the following:“WE ARE SAVED BY THE FINAL FORM OF LOVE, WHICH IS FORGIVENESS.FORGIVING AND FORGETTING ARE THE HIGHEST ACTS OF LOVE RESULTING INOUR SALVATION. THERE WAS ONE, YEARS AGO, DRIVEN TO THE CROSS BY THELOVE OF MANKIND PROVIDING IN HIS DEATH THE LIFE AND THE LOVE WE LEAD.THE CROSS WAS THE FINAL AND FORGIVING FORM OF LOVE.”The crucifixion of the Christ on the cross was indeed the ultimate act of love.The great writer C.S. Lewis said the following:“TO LOVE AT ALL IS TO BE VULNERABLE. LOVE ANYTHING AND YOUR HEARTWILL CERTAINLY BE WRUNG AND POSSIBLY BROKEN. LOVE BREAKS DOWN ALLBARRIERS, OPENS WIDE THE HEART, EXPOSES TRUE INNOCENCE AND RISKS THEWRINGING AND THE BREAKING OF THIS MORE PRIZED POSSESSION. REAL LOVEDEMANDS THIS, CONSTANTLY.”Sir Arthur Pinero said that “those who love deeply never grow old. They may die of oldage, but they die young at heart.”That deep love here and now is but a prelude to the perfect love there. In fact, they areone love contiguous and continuous. Love is both earthly and eternal. Love neverdies. For there is only one real happiness in life and that is to love and to be loved.The great writer Ralph Waldo Emerson said:“NEVER SELF-POSSESSED OR PRUDENT, LOVE IS ALL ABANDONMENT.”True love is pure risk, always. Love at work risks hurt to the self and rejection byanother. But the risk at work is what makes the word of love so special.Vulnerability, openness, risk but so great reward.Hear then the marvelous words of the great poet William Wordsworth:“A PERSON CAN BE SO CHANGED BY LOVE AS TO BE UNRECOGNIZABLE AS THESAME PERSON. LOVE TRANSFORMS, REGENERATES. LOVE PRODUCES CHANGE,EVERYWHERE AND IN EVERYONE. LOVE BETTERS WHAT IS BEST!”The great philosopher Plato said that love is the best friend of human kind, the helperand the healer of all ills that stand in the way of human happiness. In fact, love andcompassion are necessities, not luxuries and without them, humanity can not survive.And for some real definition of the word love, hear the words of Saint Augustine:“WHAT DOES LOVE LOOK LIKE? WHY, IT HAS HANDS TO HELP OTHERS. IT HASFEET TO HASTEN TO THE POOR AND NEEDY. IT HAS EYES TO SEE MISERY ANDWANT. IT HAS EARS TO HEAR THE SIGHS AND SORROWS OF HUMANKIND. THATIS WHAT LOVE LOOKS LIKE!”Amen and amen. Hands and feet at work, eyes and ears to see and hear human need.Love at work is what love really is.Love comes supreme and most innocently from a child. A child's love is pure,uncomplicated, unconditional, fully trusting. Such innocence opens deep the world offeeling and emotion and it is a return to that childlike love and that ability to lovewhich alone can make complete the adult version of that child. May we all be wiseenough to return to the innocent love of a little child.And so my friends, my fellow Americans, we the Crawford Broadcasting Company wishyou all of the love possible on Valentine's Day and during Valentine's week. May lovein all its forms permeate your life and may you know the supreme love of the One wholaid down His life for you. Live love every day and know the real and true meaning oflife.And finally, the profound words of poet Emily Dickenson:“IF I CAN STOP ONE HEART FROM BREAKINGI SHALL NOT LIVE IN VAINIF I CAN EASE ONE LIFE THE ACHINGOR COOL ONE PAINOR HELP ONE FAINTING ROBININ TO HIS NEST AGAINI SHALL NOT LIVE IN VAIN!”Love is the greatest!

Over the last few years, I have returned more often than I could have imagined to the work of Reinhold Niebuhr and his vision of Christian Realism. Between the rise of Trump, growing disappointment in Biden, and inaction on the most pressing issues… to name a few… my inherent optimism in the democratic experiment has… Read more about Kevin Carnahan: Moral Clarity & the Uneasy Conscience

Over the last few years, I have returned more often than I could have imagined to the work of Reinhold Niebuhr and his vision of Christian Realism. Between the rise of Trump, growing disappointment in Biden, and inaction on the most pressing issues... to name a few... my inherent optimism in the democratic experiment has waned.  So, I decided to have Dr. Kevin Carnahan on the podcast to unpack Christian Realism and how this particular theological lens could help me wrestle with my growing disease. Kevin Carnahan is Professor of Philosophy and Religion at Central Methodist University in Fayette, MO. He recently stepped down after five years of service as co-editor of the Journal of the Society of Christian Ethics, is the former president of The Niebuhr Society, and author of multiple books and articles on religion, ethics, and politics. He lives in Columbia, MO with his wife and two daughters. For more fast, nerdy fun hot takes from Kevin, check out his TikTok:) Kevin's recommendations for those wanting to get into Niebuhr are Langdon Gilkey's On Niebuhr and Reinhold Niebuhr and Christian Realism by Robin Lovin. You can also check out these two previous episodes with Scott Paeth on Niebuhr: On Reinhold & Richard Niebuhr and Why Go Niebuhr? JOIN the HISTORICAL JESUS class with Dom Crossan 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

This morning we were blessed to hear from Pastor Dale as he began a new series of teachings about the “First Things” of the Christian Life, things we do together as a church. Over the next several weeks we will look at Faith, Discipleship, Worship, Ministry, Life in the Spirit, and Community. This morning our focus was on faith.Faith is not just that moment of "belief" when we accept Jesus into our lives. It's not simply what we know, a structure of thought, or emotions. Faith is something we carry through all the circumstances of our lives, the ups and downs, when things go the way we'd hoped, and when they don't go the way we hoped. Even when we have this kind of faith or trust in Jesus, over time something happens to us. Our initial joy, trust, and belief can get worn down.Scripture shows us faith has a persevering quality. Pastor Dale took us through several verses on faith that can be found here. What we learn from these verses is that faith is not what you believe, it is who you believe in. Faith is confident action in response to a living God, an activity rather than a possession. The activity of faith shows up in how we interact with the things we humanly value most, things like money, our family, our time. Faith involves ordinary people, in ordinary life, trusting God with the outcome. Faith says "Even though I can't control the outcome, I trust you."There is a well-known prayer called the "Serenity Prayer." Many of us are familiar with the beginning of the prayer, but the whole prayer has a deep and enriching connection to the process of developing the kind of faith that perseveres.“God, grant me the serenity to accept the things I cannot change, courage to change the things I can, and the wisdom to know the difference. Living one day at a time; Enjoying one moment at a time; Accepting hardship as the pathway to peace. Taking, as He did, this sinful world as it is, not as I would have it. Trusting that He will make all things right if I surrender to His Will; That I may be reasonably happy in this life, and supremely happy with Him forever in the next. Amen.” - Reinhold Niebuhr (1926)As you go through this week, we invite you to pray through the serenity prayer, to meditate on the words, and seek God's guidance on what he's asking you to surrender control over to Him, to trust that God has you, loves you, and will provide all that you need and more.

Delighting in Khurram Hussain's consistently sparkling prose is reason enough to read his new book Islam as Critique: Sayyid Ahmad Khan and the Challenge of Modernity (Bloomsbury Academic, 2019). But there is much more to this splendid book, framed around the profoundly consequential conceptual and political question of can Muslims serve not as friends or foes but as critics of Western modernity. Hussain addresses this question through a close and energetic reading of key selections from the scholarly oeuvre of the hugely influential yet often misunderstood modern South Asian Muslim scholar Sayyid Ahmad Khan (d. 1898). By putting Khan in contrapuntal conversation with a range of Western philosophers including Reinhold Niebuhr (d.1971), Hannah Arendt (d.1975), and Alasdair MacIntyre (1929-), Hussain explores ways in which Sayyid Ahmad Khan's thought on profound questions of moral obligations, knowledge, Jihad, and time disrupts a politics of “either/or” whereby Muslim actors are invariably pulverized by the sledgehammer of modern Western commensurability to emerge as either friends or enemies. This provocative and thoughtful book will animate the interest of a range of scholars in Islamic Studies, South Asian Studies, Politics, Philosophy, and Postcolonial thought; it will also work as a great text to teach in courses on these and other topics. SherAli Tareen is Associate Professor of Religious Studies at Franklin and Marshall College. His research focuses on Muslim intellectual traditions and debates in early modern and modern South Asia. His academic publications are available here. He can be reached at sherali.tareen@fandm.edu. Listener feedback is most welcome. 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

Dietrich Bonhoeffer, a famous twentieth century Christian, was a dynamic and occasionally controversial theologian who became a household name because of his character and courage. When it mattered the most, in a time when many of his fellow Germans—including pastors and priests—embraced Hitler and the Nationalist ideas of the Third Reich, Bonhoeffer stood with conviction.   After the Nazi rise to power in 1933, the bulk of German Protestant groups submitted to the oversight of pro-Nazi leaders. These so-called “German Christians” compromised the eternal truths of God to a racist, statist, and eugenicist totalitarian regime. Because of their compromise, they were left free to practice their faith, as long they did not transgress Nazi doctrine.  Bonhoeffer, with others such as Martin Niemöller and Karl Barth, did transgress. They also stood against compromising churchmen. Bonhoeffer helped found the dissident Confessing Church and underground seminaries and was among those who published the defiant Barmen Declaration. Rejecting his earlier pacifism, he took on an active role in resistance to Hitler's tyranny, eventually joining the plot to assassinate the madman.  Though Bonhoeffer has been rightly praised for his faithfulness and courage in each of these activities, his most courageous act may have been simply going home. In the early years of the Nazi terror, Bonhoeffer went first to the United Kingdom and then the United States, taking up teaching positions in a free, safe part of the world.   His conscience, however, did not let him remain in safety while his nation was facing and committing such evil. In 1939, just weeks before the war began, Bonhoeffer returned to Germany. Writing to the American theologian Reinhold Niebuhr, he explained, “I will have no right to participate in the reconstruction of Christian life in Germany after the war if I do not share the trials of this time with my people.”  Despite his courage, Bonhoeffer wasn't perfect. His theology, at times, strays and is puzzling. In fact, one of his most important co-laborers, Karl Barth, had his own theological complications and moral failings. This is a theme that frequently emerges in Christian history. Figures as prominent as Martin Luther and Martin Luther King, Jr., though used by God in incredible ways, were flawed in behavior and belief.   This fits well with the heroes described in Holy Scripture. The author of Hebrews, in chapter 11, offers a list of champions for God that is rightly described as the Bible's Hall of Faith. Even the best of the list, men like Abraham and Moses, are as famous for their flaws as their victories. In the cases of some who are included, like Samson, Gideon, and Jephthah, it's difficult to understand how they are even heroes. Yet there they are included among the others.  The danger in refusing to honor the imperfect isn't just the temptation to whitewash others' sins while excusing our own. It's also the temptation to wait for an imaginary tomorrow when everything is just right rather than working today to oppose what's wrong. And it is here that we can learn another lesson from Bonhoeffer. In his book Ethics, he called on Christians to be faithful in the here and now, writing,  Do and dare what is right, not swayed by the whim of the moment. Bravely take hold of the real, not dallying now with what might be. Not in the flight of ideas but only in action is freedom. Make up your mind and come out into the tempest of living.  For Bonhoeffer, the Christian faith must be lived in the time and place in which God places us. In that sense, courage and faith are inseparable. We must do the right thing, even if the cost is great and even if we feel inadequate for the task.  God has called you and me into this tempest of the living. As James instructs, Christianity is not merely believing the right things but doing them, empowered by the Spirit given to us in Christ Jesus. This will mean risk. It may mean failure. But it's through the imperfect faith of His people that God is at work renewing His world.  This Breakpoint was co-authored by Dr. Timothy Padgett. For more resources to live like a Christian in this cultural moment, go to breakpoint.org. 

SCRIPTURE Ezekiel 35:1-36:38 James 1:1-18 Psalm 116:1-19 Proverbs 27:23-27 AFFIRMATION: I have faith in what my future holds because I know who holds my future. APHORISM: Our lives are a tug-of-war between faith and reason, as they nourish and consume each other in a constant struggle. Embrace this tension, use it as a catalyst for growth, agility in your thinking, and wisdom in your decisions. ~Adapted from Reinhold Niebuhr ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Verses 'n' Flow | Donate⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Music by Tim D. Clinton --- Send in a voice message: https://podcasters.spotify.com/pod/show/jenniferwainwright/message

After giving Tillich his due in the last episode, in this one Sarah goes off, more or less blaming Tillich and his book The Courage to Be for everything that has gone wrong in American Lutheranism for the past 75 years. Overwrought and unjust? Probably. Dad makes the case for Tillich at least asking the right questions, and not accepting certain false solutions. But we both agree there is a more excellent way. If nothing else, you'll enjoy hearing the generation gap on display as you've never before heard it on this podcast! Notes: 1. Tillich, The Courage to Be 2. Related episodes: Oh, Anselm!!!, Reinhold Niebuhr, Barth Ain't So Bad, Bonhoeffer's Christology 3. For universality from specificity rather than the other way around, consider my novel A-Tumblin' Down What do you think five years of top-quality theology podcasting is worth? Register your vote by joining our highly select band of Patrons. Get some cool swag and support your favorite podcast in remaining stridently independent and advertising-free!

 @PiersMorganUncensored  Dr Jordan Peterson discusses God's existence, praying and faith with Piers Morgan https://youtu.be/fBicfWOz9EA?si=Dra2mZgffwcaKG2Z  https://currentpub.com/2023/10/02/long-form-where-have-you-gone-abraham-kuyper/    The Three Worlds of Evangelicalism by Aaron M. Renn | Articles | First Things   Upcoming TLC Events Breakwater Festival Mannheim Germany October 27-29 2023 Event Details and Tickets: https://buytickets.at/breakwater/935800   T-shirts: https://buytickets.at/breakwater/store Discord: tinyurl.com/BreakwaterDiscord   Festival Email: contact.breakwater@gmail.com  Flyer https://bit.ly/breakwaterfestival2023  Convivium 2023: Poetry as Perception, November 17-18, Hector, AR https://events.eventzilla.net/e/convivium-2023-poetry-as-perception-2138588315 Join this channel to get access to perks: https://www.youtube.com/channel/UCGsDIP_K6J6VSTqlq-9IPlg/join   Paul Vander Klay clips channel https://www.youtube.com/channel/UCX0jIcadtoxELSwehCh5QTg Bridges of Meaning Discord https://discord.gg/nZADRwgy https://www.meetup.com/sacramento-estuary/ My Substack https://paulvanderklay.substack.com/ Estuary Hub Link https://www.estuaryhub.com/ If you want to schedule a one-on-one conversation check here. https://paulvanderklay.me/2019/08/06/converzations-with-pvk/ There is a video version of this podcast on YouTube at http://www.youtube.com/paulvanderklay To listen to this on ITunes https://itunes.apple.com/us/podcast/paul-vanderklays-podcast/id1394314333  If you need the RSS feed for your podcast player https://paulvanderklay.podbean.com/feed/  All Amazon links here are part of the Amazon Affiliate Program. Amazon pays me a small commission at no additional cost to you if you buy through one of the product links here. This is is one (free to you) way to support my videos.  https://paypal.me/paulvanderklay Blockchain backup on Lbry https://odysee.com/@paulvanderklay https://www.patreon.com/paulvanderklay Paul's Church Content at Living Stones Channel https://www.youtube.com/channel/UCh7bdktIALZ9Nq41oVCvW-A To support Paul's work by supporting his church give here. https://tithe.ly/give?c=2160640

Vividly written and exhaustively researched, Jonathan Eig's King: A Life is the first major biography in decades of the civil rights icon Martin Luther King Jr. — and the first to include recently declassified FBI files. In this revelatory new portrait of the preacher and activist who shook the world, the bestselling biographer gives us an intimate view of the courageous and often emotionally troubled human being who demanded peaceful protest for his movement but was rarely at peace with himself. He casts fresh light on the King family's origins as well as MLK's complex relationships with his wife, father, and fellow activists. King reveals a minister wrestling with his own human frailties and dark moods, a citizen hunted by his own government, and a man determined to fight for justice even if it proved to be a fight to the death. As he follows MLK from the classroom to the pulpit to the streets of Birmingham, Selma, and Memphis, Eig dramatically re-creates the journey of a man who recast American race relations and became our only modern-day founding father — as well as the nation's most mourned martyr. Shermer and Eig discuss: how to write biography • the history of the King family going back to slavery, Jim Crow, etc. • the influence of King Sr. on Martin's intellectual and emotional development and the Ebenezer Baptist Church • King's early experience with racism in the south • King's religious beliefs and the influence of his faith on his civil rights activism • the influence of Gandhi and Reinhold Niebuhr on King's strategic activism and deep belief in nonviolence • King's politics • Malcolm X • Native Americans • gay rights • accusations of plagiarism, and more… Jonathan Eig is a former senior writer for the Wall Street Journal. He is the New York Times bestselling author of several books, including Ali: A Life; Luckiest Man: The Life and Death of Lou Gehrig; and Opening Day: The Story of Jackie Robinson's First Season. Ken Burns calls him “a master storyteller,” and Eig's books have been listed among the best of the year by the Washington Post, Chicago Tribune, Sports Illustrated, and Slate. He lives in Chicago with his wife and children.